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may doubt the character of the author, and which greatly confirms the faith of the believer. But the strongest evidence of the truth and genuineness of this history is derived from the regard that was paid to it by the first Christians, who were themselves witnesses of the transactions which it relates, and therefore proper judges of the degree of credit to which it was entitled. Their opinion upon this subject must decide ours. By them it is referred to as an authentic record, in those few remains of their writings which are come down to our time; nor do they give us the smallest intimation that its authority was ever questioned or disputed. Quotations are made from it on this ground in Clement of Rome, in Ignatius, and Polycarp; men who were contemporary with the apostles, and have been, therefore, called Apostolic Fathers. It is found in all the early catalogues of sacred books, and it was publicly read in the churches of Christians, along with the gospels. Stronger evidence than this of the authenticity of a book of the New Testament it is not possible to give.

Composers of books did not formerly annex dates to their writings, as it has been usual to do in modern times. We cannot, therefore, exactly ascertain at what time this book was written. But it could not be before the close of Paul's first imprisonment at Rome, which happened in the year sixty-three; for to that event the history is brought down; it is not, however, probable that it was much later than that period. Mill and Lardner conclude, after the most careful consideration of the subject, that it was written and published, together with Luke's gospel, in the year sixty-four of the Christian æra, which is reckoned from the birth of Christ, or a little more than thirty years after his ascension; that is, at a time when great numbers were living who had been witnesses of the transactions here related, and while they were fresh in their memories, and when, therefore, a false account could not fail to be detected and exposed.

"This history contains an account of the choice of Matthias to be apostle in the room of the traitor, of the wonderful and plentiful pouring out of the gift of the Holy Spirit upon the apostles and other disciples of Jesus at Jerusalem, at the Pentecost next succeeding his crucifixion, and of the testimony borne by the apostles to his resurrection and ascension, in their discourses, and by many miracles, and various sufferings; their preaching first at Jerusalem, and in Judæa, and afterwards, by themselves or their assistants, in

Samaria and then to Gentiles in Judæa, and afterwards out of it, as well as to Jews: and of the conversion of Paul, and his preaching, miracles, labours, sufferings, in many cities and countries, parts of the Roman empire, and the polite world, and at length in Rome itself." *

In the first nine chapters we have an account of the preaching of the gospel to the Jews, and of the reception which it met with from that people. In the remaining part of the book we have the history of the publication of it to Gentiles, first in Judæa and afterwards beyond the limits of that country. In the sixteenth chapter the writer joins his name with that of Paul, saying, "immediately after he had seen the vision, we endeavoured to go into Macedonia." So that it appears that of all the subsequent transactions he was himself an eye-witness. The former part of the vol

ume he had partly from his own knowledge, and partly from the information of others, who had the best opportunities of making themselves acquainted with what he relates.

The first thirty years after the resurrection and ascension of Jesus, was a very active period, in which much work was done in propagating the Christian religion, the bare recital of which would probably fill many volumes, and which only a few men of leisure would be able to read. Luke, therefore, writing for the instruction of men in every situation in life, has very wisely confined himself to a brief account of some of the principal transactions, which might be read by all. In consequence of pursuing this design, he has omitted many things about which we are very desirous to be informed.

It is the natural remark of an ancient Christian writer and orator, (Chrysostom,) that Luke leaves us thirsting for more; but he very properly adds, had he written more it could only be a repetition of the same difficulties and dangers which he had recounted before, of imprisonments, tortures, tumults, and deaths. On account of this studied brevity, and the abrupt manner in which he breaks off the history of individuals in several instances, it has been concluded by some that the author meant to write another volume, in which he might continue and complete the history which he had left defective in this. But however desirable such a continuation may seem to us, it does not appear that he had any such design. The truth is, that his object being not to aggrandize

* Lardner, Vol. VI. p. 146.

individuals, by entering into a minute account of their actions, whether Peter, Barnabus, or Paul, * but to give us an idea of the first planting of the Christian religion, as soon as he had said as much as was necessary for this purpose, he breaks off his history. Thus he drops Paul himself, upon his confinement at Rome, although it appears that he was with him long afterwards, and might have continued his history much further, had he been so pleased, or had he conceived that such a work would be useful. There is no reason, therefore, to conclude, from such circumstances, that the present is an imperfect or incomplete work.

Of the importance and value of this history it would not be easy to say too much. For it contains an account of the doctrine which was taught by the apostles and first preachers of Christianity, the reasonings and arguments employed to recommend it, the evidence with which it was attended, their sufferings in support of the truth, and the success which attended their labours; particulars, concerning all of which Christians must desire to be well informed; as they must, likewise, of the reasonings and objections of unbelievers, of which it contains a like faithful account.

This history is the best introduction to the epistles, and the surest proof of their authenticity. From the correspondence between the facts mentioned in it with those which are mentioned or alluded to in the epistles of Paul, a learned clergyman of the church of England, (Dr. Paley,) has deduced a clear and satisfactory argument to prove the authenticity of these epistles, and the truth of the history, and, by consequence, the truth of Christianity itself.

For the principal events in the life of Christ we have the evidence of three independent witnesses, or witnesses who wrote without any communication with each other; in which case their united testimony is of much more weight than that of any single individual. By this means, however, the value of a particular history is lessened; for were it mutilated or lost, its place would be supplied by the others. But the present history is rendered peculiarly interesting, by being the only one of its kind: for no other person has given us an authentic account of the same period; so that if any misfortune had befallen this, the loss would have been irreparable. On all these accounts it claims from us the most careful attention.

* Lardner, Vol. VI. p. 147.

AN

EXPOSITION,

&c. &c.

SECTION I.

The ascension of Jesus.

ACTS i. 1-14.

1. The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, "of all that he both did and taught."

This introduction shows that this book is only a continuation of a former work, and that they ought both to be read together; for the writer completes his design in the one, which he had left unfinished in the other. Who Theophilus was, to whom this book, as well as the gospel, is addressed, is not certainly known. Some have supposed the name to be fictitious, and to stand for any Christian. If it stand for a real personage he was some one of rank, a governor, a senator, or a person in similar situation; for the same terms of respect are applied to him in the gospel as Paul applies to Festus, the Roman governor.* If these two books were first published in Greece, as has been supposed by some, he was probably a resident in that country.

2. Until the day in which he was taken up, after he had given his commands unto the apostles whom he had chosen by the Holy Spirit ;

In this order the words may be translated by a slight change of punctuation,† and in this form they appear most natural; according to it Jesus is said to have chosen his apostles by the direction of the Holy Spirit, a thing probable in itself, and corresponding with what was done in another instance, Acts xiii. 2, where we are told that the Spirit said, "Separate me Paul and Barnabas to the

* See Michaëlis's Introduction, Vol. III. p. 236, &c. + See Griesbach.

work to which I have called them." The commands here referred to are those which he gave his apostles at his departure, directing them to stay at Jerusalem till they received the gifts of the Holy Spirit, and afterwards to preach the gospel to the whole world.

3. To whom also he showed himself alive, after his passion, "after he had suffered death," by many infallible proofs; being seen of them forty days, and speaking of the things pertaining to the kingdom of God.

The many proofs which he gave to his disciples of his being alive, have been already noticed; such as their seeing him again, eating and conversing with him, and handling his person. These proofs he continued to afford them, at different times, for forty days, during which time they would recover from the surprise into which they might be thrown by an unexpected event, and might ask him for such further satisfaction as would remove all their doubts. What he said to them about the kingdom of God, or the gospel dispensation, we are not informed in the short accounts given by the evangelists, and it would be of no use to conjecture. It appears, from what is said below, that their opinions upon this subject were still very gross and low.

4. And, being assembled together with them, "having assembled them together," he commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, (saith he,) ye have heard of me.

Jerusalem being the place where their Master was crucified, and where his principal enemies resided, the disciples would naturally be disposed to take the first opportunity of quitting it, in order to avoid danger. But he directs them to remain there until they should receive the gift of the Holy Spirit; it being thought right that in the place where he was crucified, and most dishonoured, he should also receive this high mark of the divine favour. It was the place, likewise, in which there would be the greatest number of witnesses to the miracle, and which was the most proper for the exhibition of it on that account. This is called the promise of the Father, because made by him to Christ; and although many others had been delivered, this was more important than the rest. It had often been repeated by Christ to his disciples, as we have already seen.*

5. For John truly baptized with water, but ye shall be baptized with the Holy Spirit not many days hence.

The communication of miraculous gifts under the gospel dispensation is promised by the prophet Joel ii. 24, under the figure of water. "I will pour out my Spirit upon all flesh." This image is used because it was to be bestowed plentifully, or without re

* Luke xxiv. 49., and John xiv. 16, 26.; xv. 26.; xvi. 7.

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