Acts 1:1,2

Chapter 1

THE ORIGIN AND AUTHORITY OF THE ACTS OF THE APOSTLES

Acts 1:1

THESE words constitute the very brief preface which the writer thought sufficient for the earliest ecclesiastical history ever produced in the Church of God. Let us imitate him in his brevity and conciseness, and without further delay enter upon the consideration of a book which raises vital questions and involves all-important issues.

Now when a plain man comes to the consideration of this book one question naturally strikes him at once: How do I know who wrote this book, or when it was written? What evidence or guarantee have I for its authentic character? To these questions we shall apply ourselves in the present chapter.

The title of the book as given in our Bibles does not offer us much help. The title varies in different manuscripts and in different ancient authors. Some writers of the second century who touched upon apostolic times call it by the name our Bibles retain, The Acts of the Apostles; others call it The Acts of the Holy Apostles, or at times simply The Acts. This title of "Acts" was indeed a very common one, in the second and third centuries, for a vast variety of writing purporting to tell the story of apostolic lives, as an abundance of extant apocryphal documents amply proves. The Acts of Paul and Thecla, the Acts of St. Thomas, of St. Peter, and of St. John, were imitations, doubtless, of the well-known name by which our canonical book was then called. Imitation is universally acknowledged to be the sincerest form of flattery, and the imitation of the title and form of our book is an evidence of its superior claim and authority. One of the oldest of these apocryphal Acts is a document celebrated in Christian antiquity as the Acts of Paul and Thecla. We know all about its origin. It was forged about the year 180 or 200 by a presbyter of Asia Minor who was an enthusiastic admirer of the Apostle St. Paul. But when we take up the narrative and read it, with its absurd legends and its manifold touches and realistic scenes drawn from the persecutions of the second century, and well known to every student of the original records of those times, we can at a glance see what the canonical Acts of the Apostles would have been had the composition been postponed to the end of the second century. The Acts of Paul and Thecla are useful, then, as illustrating, by way of contrast in title and in substance, the genuine Acts of the New Testament which they imitated.

But then, some one might say, how do we know that the genuine Acts of the Apostles existed prior to the Acts of Paul and Thecla and the time of Tertullian, who first mentions these apocryphal Acts, and tells us of their forged origin? The answer to that query is easy enough. Yet it will require a somewhat copious statement in order to exhibit its full force, its convincing power.

Tertullian is a writer who connects the age of apostolic men, as we may call the men who knew the Apostles-Ignatius, Polycarp, Clement of Rome, and such like-with the third century. Tertullian was born about the middle of the second century, and he lived till the third century was well advanced. He was one of those persons whose chronological position enables them to transmit historical facts and details from one critical point to another. Let me illustrate what I mean by a modern example. Every unprejudiced thinker will acknowledge that the Rev. John Wesley was a man who exercised an extraordinary religious influence. He not only originated a vast community of world-wide extent, which calls itself after his name, but he also imparted a tremendous impetus to spiritual life and work in the Church of England. After the departure of Mr. Wesley from this life his mantle fell upon a certain number of his leading followers, men like Adam Clarke, the commentator; Jabez Bunting, the organiser of modern Wesleyanism; Thomas Coke, Robert Newton, and Richard Watson, the author of the " Institutes of Theology." Several of these men lived far into this century, and there are at the present day thousands still alive who recollect some of them, while there are many still alive who can recollect all of them. Now let us draw a parallel with all reverence, and yet with perfect fairness. John Wesley began his life at the beginning of the eighteenth century as our Lord began His human life at the beginning of the first century. John Wesley's immediate disciples perpetuated their lives till the middle of the present century. Our Lord's apostles and immediate followers perpetuated their lives in some cases till well into. the second century. At the close of the nineteenth century there are hundreds, to say the least, who remember Adam Clarke and Thomas Coke, who in turn were personally acquainted with John Wesley. In the last quarter of the second century there must have been many still alive-apostolic men, I have called them-whose youthful memories could bear them back to the days when the Apostle St. John, and men like St. Mark, and St. Luke, and St. Ignatius, still testified what they had personally seen and heard and known. Why, the simple fact is this, that in the year 1950 there will be still living numerous persons who will be able to say that they have personally known many individuals who were the friends and acquaintances of John Wesley's immediate disciples. Four long lives of ninety years, and one overlapping the other, will easily cover three centuries of time.

Let us dwell a little more on this point, for it bears very directly on Tertullian's witness, not only to the canon of the New Testament, but also to the whole round of Christian doctrine. It is simply wonderful what vast tracts of time can be covered by human memory even at the present day, when that faculty has lost so much of its power for want of exercise, owing to the printing-press. I can give a striking instance from my own knowledge. There is at present an acquaintance of mine living in this city of Dublin where I write. He is hale and hearty, and able still to take the keenest interest in the affairs of religion and of politics. He is about ninety-five years of age, and he has told me within the last twelve months that he remembers quite well a grandaunt of his born in the reign of Queen Anne, who used to tell him all the incidents connected with the earliest visits of John and Charles Wesley to Ireland about 1745. If Tertullian's experience was anything like my own, he may quite easily have known persons at Rome or elsewhere who had heard the tale of St. Paul's preaching, labour, and miracles from the very men whom the Apostle had converted at Antioch, Damascus, and Rome. I can give a more striking instance still, which any reader can verify for himself. Mr. S. C. Hall was a writer known far and wide for the last seventy years. About the middle of this century Mr. Hall was at the height of his popularity, though he only passed to the unseen world within the last year or so. In the year 1842 he, in union with his accomplished and well-known wife, composed a beautifully illustrated work, published in three volumes, called " Picturesque Ireland, " which now finds an honoured place in many of our libraries. In the second volume of that work Mr. Hall mentions the following curious fact bearing on our argument. He states that he was then (in 1842) staying at the house of a gentleman, Sir T. Macnaghten, whose father had commanded at the siege of Derry in 1689, one hundred and fifty-three years before. Yet, vast as the distance of time was, the explanation which he offered was easy enough. The Macnaghten Clan was summoned to assist in the celebrated siege of Derry. They refused to march unless headed by their chief, who was then a boy of seven. The child was placed on a horse and duly headed his clan, who would follow him alone. That child married when a very old man, and his eldest son attained to an equally patriarchal age, carrying with him the traditions of Jacobite times down to the reign of Queen Victoria. I could give many other similar instances, illustrating my contention that vivid and accurate traditions of the past can be transmitted over vast spaces of time, and that through persons who come into living contact with one another.

Tertullian must have had ample means, then, of ascertaining the facts concerning the books of the New Testament from living witnesses. There is again another point we must bear in mind, and it is this: the distance of time with which Tertullian's investigations had to deal was not so vast as we sometimes imagine. It was by no means so great as the spaces we have just now referred to. We naturally think of Tertullian as living about the year 200, and then, remembering that our Saviour was born just two centuries before, we ask, What is the value of a man's testimony concerning events two centuries old? But we must bear in mind the exact point at issue. We are not inquiring at all about events two centuries old, but we are inquiring as to Tertullian's evidence with respect to the canonical Gospels and the Acts; and none of these was one hundred years old when Tertullian was born, about 150 A.D., while the Gospel of St. John may not have been more than sixty years old, or thereabouts, at the same date. Now if we take up the writings of Tertullian, which are very copious indeed, we shall find that the Acts of the Apostles are quoted at least one hundred times in them, long passages being in some cases transcribed, and the whole book treated by him as Scripture and true history. If we accept the ordinary view, that the Acts were written previously to St. Paul's death, the book was only a century old at Tertullian's birth. But we can come nearer to the apostolic times.

The Muratorian Fragment is a document which came to light by chance one hundred and fifty years ago. It illustrates the age of the Acts, and shows what wondrous testimonies to the New Testament scriptures we may yet gain. Its story is a very curious and interesting one for ourselves. St. Columbanus was an Irish missionary who, about the year 600 A.D., established a monastery at Bobbio, a retired spot in North Italy. He gathered a library there, and imparted a literary impulse to his followers which never left them. Some Irish monk, a hundred years later than Columbanus, employed his time in copying into a book an ancient manuscript of the second century giving a list of the books of the New Testament then received at Rome. This second-century manuscript enumerated among these the four Gospels, the Acts of the Apostles, and thirteen Epistles of St. Paul. Concerning the Acts of the Apostles, the Roman writer of this document, who lived about A.D. 170, Says: "The Acts of all the Apostles are written in one book. Luke explains to the most excellent Theophilus everything which happened in his presence, as the omission of Peter's martyrdom and of Paul's journey into Spain manifestly proves"; a passage which clearly shows that about the middle of the second century the Acts of the Apostles was well known at Rome, and its authorship ascribed to St. Luke. But this is not all. We have another most interesting second-century document, which proves that at the very same period our canonical book was known and authoritatively quoted far away in the south of France. It is hard to exaggerate the evidential value of the Epistle of the Churches of Lyons and Vienne written about the year 177, and addressed to their brethren in Asia Minor. That letter quotes the books of the New Testament in the amplest manner, and without any formal references, just as a modern preacher or writer would quote them, showing how common and authoritative was their use. Leader-writers in the Times or the Sunday Review often garnish their articles with a scriptural quotation; the late Mr. John Bright, in his great popular orations, loved to point them with an apt citation from Holy Writ; but he never thought it necessary, nor do journalists ever think it necessary, to prefix a formal statement of the place whence their texts have been derived. They presume a wide knowledge and a formal recognition of the text of the Bible. So it was in this epistle written from Lyons and Vienne, and in it we find an exact quotation from the Acts of the Apostles-"According as Stephen the perfect martyr prayed, Lord, lay not this sin to their charge."

But this is not the whole of the argument which can be derived from the Epistle of the Lyonnese Christians, which is given to us at full length in the fifth book of the " Church History " of the celebrated historian Eusebius. Their incidental notice of the Acts involves a vast deal when duly considered. The Epistle from Lyons implies that the Acts were received as authoritative and genuine in the churches of towns like Ephesus, Philadelphia, Smyrna, Miletus, where the memories and traditions of the Apostles were still vivid and living. Then, too, the Bishop of Lyons had suffered in this persecution. His name was Pothinus. He was the first Bishop of the Church of Lyons, and he died when he was more than ninety years of age, and may have been a disciple of an apostle, or of one of the first generation of Christians. At any rate, his memory would easily carry him back to the days of Domitian and the times of the first century; and yet the Church over which this first-century Christian presided accepted the Acts of the Apostles. The testimony of Pothinus helps then to carry back the Acts of the Apostles to the year 100 at least. But we can go farther still, and closer to apostolic times.

The Gospel of St. Luke and the Acts of the Apostles are, we may say, universally admitted to be by the same writer. The reference of the Acts to the Gospel, the unity of style and tone of thought, all demonstrate them to be the production of one mind. Any circumstance therefore which proves the early existence of the Gospel equally proves the existence of the Acts of the Apostles. Now we have proof positive that the Gospel of St. Luke occupied an authoritative position and was counted an apostolic and sacred writing at Rome in the early years of the second century, say between too and 150, because when Marcion, whom we might call a primitive Antinomian, wished to compile a gospel suited to his own purposes, he took St. Luke s Gospel, cut out whatever displeased him, and published the remainder as the true version. The perversion and mutilation of St. Luke's work show that it must already have held a high position in the Church at Rome, or else there would have been no object in mutilating it. Marcion's treatment of St. Luke proves the use and position the Gospel and the Acts must have occupied in days when the converts and companions of the Apostles were still alive. That is as far as we can go back by external testimony. But then we must remember what these facts involve-that the Gospel and the Acts occupied authoritative positions in various parts of the world, and specially in Rome, Gaul, Africa, and Asia Minor, in the generation next after the Apostles. Then let us take up the Book of Acts itself, and what does this book, known at Rome and throughout the Christian world at that early period, tell us? It informs us that it was the work of the writer of the Gospel, and that the writer was a companion of the Apostle Paul throughout the portion of his career sketched in the latter part of the book. The Christian Church has never pinned its faith to the Lukian authorship of either the Gospel or the Acts. The question of the authorship of these books is an open one, like that of the Epistle to the Hebrews. The Acts has been attributed to Silas, to Timothy, to Titus; but I may say, without going into any further details on this question, that every attempt to ascribe the Acts to any one else save to the beloved physician has failed, and must fail, because he was the real author, well known to the living tradition of the Church of Rome in the early part of the second century, as that tradition is handed down to us in the language at the Muratorian Fragment.

If we were writing a critical treatise, we should of course have to enter upon the full discussion of many questions which might here be raised. The Acts of the Apostles in its latter Chapter s plainly claims to be the work of an eye-witness. In its opening words, placed at the head of this dissertation, it claims to be the work of the author of the Gospel. All the facts fall into a simple, natural order if we accept the traditional testimony of the Church that the Acts and the Gospel were both of them written before the martyrdom of St. Paul, and were indited by the hands of St. Paul's companion St. Luke. Any other solution is forced, unnatural, and involves inconsistencies on every side. We may turn aside from this brief outline of the critical question, to some more purely spiritual reflections, simply referring those who desire more information on the questions of date and authorship to such exhaustive works as those of Dr. Salmon's " Introduction to the New Testament"; Dr. Westcott on the " New Testament Canon "; Dr. Charteris on " Canonicity," or Meyer's " Introduction to the Acts."

First, then, it may strike the intelligent reader, how comes it that we have not much fuller testimony in early Christian writers to the Acts of the Apostles, and to all the books of the Old Testament? How is it that the writings of Polycarp, Ignatius, Clement of Rome, do not abound with references, not merely to the Acts, but also to the four Gospels and to the other works of the New Testament? How is it that we have to depend on this obscure reference and that dubious quotation? These are questions which had often puzzled my own mind before I had investigated, and must often have raised anxiety and thought in other minds sincerely desirous of being rooted and grounded in the truth. But now, after having investigated and thought, I think I can see solid reasons why things are as they are; clear evidences of the truth of the Christian story in the apparent difficulties. Historic imagination is one of the necessary requisites in such an investigation, and historic imagination is one of the qualities in which our German cousins, from whom most of the objections to the canon of the New Testament have been derived, are conspicuously deficient. They are gifted with prodigous industry, and an amazing capacity for patient investigation. They live secluded lives, however, and no one is a worse judge of practical life, or forms wilder conclusions as to what men actually do in practical life, than the academic pure and simple. A dear friend, now with God, himself a distinguished resident of a well-known college, used often to say to me, "Never trust the opinion of a mere college fellow or professor upon any practical point; they know nothing about life." This dictum, begotten of long experience, bears on our argument. German thought and English thought offer sharp and strong contrasts on many points, and on none more than in this direction. English students mix more in the world, are surrounded by the atmosphere of free institutions, and realise more vividly how men spontaneously act under the conditions of actual existence. The German thinker evolves his men of the past and the facts of their existence out of his own consciousness, without submitting them to the necessary corrections which experience dictates to his English brother; and the result is that while we may be very ready to accept the premises of the Germans, we should be in general somewhat suspicious of their conclusions. Scholarship alone does not entitle a man to pronounce on questions of history. It is only one of the elements requisite for the solution of such problems. Knowledge of men, experience of life, enabling a man to form a just and true mental picture of the past and of the motives by which men are influenced, -these are elements equally necessary. Now let us try and throw ourselves back by an effort of historical imagination into the age of Polycarp, Ignatius, and Clement of Rome. and I think we shall at once see that the omission of such abundant references to the New Testament as men at times desiderate was quite natural in their case.

Let us reflect a little. The manner in which the early Christians learned the facts and truths of Christianity was quite different from that which now prevails. If men wish now to learn about original Christianity they resort to the New Testament. In the age of Polycarp they resorted to the living voice of the elders who had known the Apostles, and had heard the truth from their lips. Thus Irenaeus, who had the four Gospels before him, tells us: "I can recall the very place where Polycarp used to sit and teach, his manner of speech, his mode of life, his appearance, the style of his address to the people. his frequent references to St. John and to others who had seen our Lord; how he used to repeat from memory the discourses which he had heard from them concerning our Lord, His miracles, and His mode of teaching; and how, being instructed himself by those who were eyewitnesses of the Life of the Word, there was in all that he said a strict agreement with the Scriptures." And it is very natural that men, though possessed of the Gospels, should thus have delighted in the testimony of elders like Polycarp. There is a charm in the human voice, there is a force and power in living testimony, far superior to any written words. Take, for instance, the account of a battle contributed to a newspaper by the best-informed correspondent. Yet how men will hang on the lips and follow with breathless attention the narrative of the humblest actor in the actual contest. This one fact, known to common experience, shows how different the circumstances of the early Christians were as touching the canonical books from those which now exist, or existed in the third and fourth centuries. Again, we must remember that in the age of Polycarp there was no canon of the New Testament as we have it. There were a number of books here and there known to have been written by the Apostles and their immediate followers. One Church could show the Epistle written by St. Paul to the Ephesians, another that written to the Colossians. Clement of Rome, when writing to the Corinthians, expressly refers them to the First Epistle to the Corinthians, which possibly was treasured by them as their one sacred document of the new covenant; and so it was doubtless all over the Christian world till well-nigh the close of the second century. The New Testament was dispersed in portions, a few leading Churches possessing perhaps all or most of the books, and a few remote ones probably only a few detached epistles, or a solitary gospel. A Greek document found in the National Library at Paris within the last few years illustrates this point. The Scillitan martyrs were a body of Africans who sealed their testimony to the faith by suffering martyrdom in the year 180, about three years after the sufferings of the Christians of Lyons and Vienne. North Africa, now the chosen home of the false prophet, was then the most fruitful field for the religion of the Crucified, yielding doctors, saints, confessors, in multitudes. The document which has now come to light tells the story of these North Africans and their testimony to the truth. The details of their judicial examination are there set forth, and in one question, proposed by the heathen magistrate, we have an interesting glimpse of the very point upon which we are insisting, the scattered and detached nature of the New Testament writings at that period. The President of the Roman Court, in the course of his examination, asks the leader of the martyrs, St. Speratus, "What are those books in your cases?" "They are," he replied, "the epistles of that holy man Paul." So that apparently the Scillitan Church depended for instruction, in the closing years of the second century, upon the Epistles of St. Paul alone.

The canon of the New Testament grew up by degrees, somehow thus. While the Apostles and their followers and the friends of their followers lived and flourished, men naturally sought after their living testimonies, consulting doubtless such documents as well which lay within their reach. But when the living witnesses and their friends had passed away, the natural instinct of the Church, guided by that Spirit of Truth which in the darkest times has never wholly left Christ's Spouse, led her to treasure up and dwell with greater love upon those written documents which she had possessed from the beginning. It is no wonder, then, that we do not find large quotations and copious references to the canonical books in the earliest writers-simply because it was impossible they should then have occupied the same place in the Christian consciousness as they now do. Rather, on the contrary, we should be inclined to say that, had they been largely quoted and frequently referred to by Polycarp, Ignatius, or Clement, men might naturally have derived therefrom a forcible argument against the genuine character of the works of these primitive Fathers, as such quotations would have been contrary to the principles of human nature. It is very important for us to remember these facts. They have a very clear bearing upon present-day controversies. Friends and foes of Christianity have often thought that the truth of our religion was bound up with the traditional view of the canon of the New Testament, or with some special theory of inspiration; forgetting the self-evident truth that Christianity existed at the beginning without a canon of the New Testament, that the early Christians depended upon personal testimony alone, and that if the Apostles and their friends had never written a line or left a solitary document behind them, yet that we should have abundant information concerning the work and teachings of our Lord and His Apostles in the writings of the successors of the Apostles, compared with and fortified by contemporaneous pagan testimony. Men have sometimes thought and spoken as if the New Testament descended from-heaven in its present shape, like the image that fell down from Jupiter which the Ephesians worshipped, forgetting the true history of its upgrowth and origin. The critical theories that have been advanced in abundance of late years would have troubled a second-century Christian very little. If the Johannine authorship of the fourth Gospel were denied, or the Pauline authorship of Colossians or Ephesians questioned; what does it matter? would have been his reply. These documents may have been forgeries, but there are plenty of other documents which tell the same story, and I have myself known many men who have suffered and died because they had embraced the truths, from the lips of the Apostles themselves, which they have taught me. The simple fact is, that if all the books of the New Testament were proved impudent forgeries except the Epistle to the Romans, the two Epistles to the Corinthians, and the Calatians, which every person admits, we should have ample and convincing statements of Christian truth and doctrine. The devout Christian may, then, make his mind easy, certain that no efforts and no advances in the field of biblical criticism are likely to ruffle even a feather of the faith once delivered to the saints.

But then, some one may come forward and say, is not this a very uncomfortable position for us? Would it not have been much more easy and consoling for Christians to have had the whole canon of Scripture infallibly decided by Divine authority once for all, so as to save all doubts and disputations on the whole subject? Would it not have been better had the Acts of the Apostles expressly named St. Luke as its author, and appended ample proofs that its statement was true? This objection is a very natural one, and springs up at times in every mind; and yet it is merely part and parcel of the larger objection, Why has Revelation been left a matter of doubt and disputation in any respect? Nay, it is part of a still wider and vaster question, Why has truth in any department, scientific, philosophical, ethical, or historical, been left a matter of debate? Why has it not shone forth by its own inherent light and compelled the universal consent of admiring mankind? Why has not the great fundamental truth of all, the existence and nature of God, been made so clear that an atheist could not possibly exist? A century and a half ago Bishop Butler, in his immortal "Analogy," disposed of this objection, which still crops up afresh in every generation as if that work had never been written. God has placed us here in a state of probation, and neither in temporal nor in spiritual matters is the evidence for what is true, and right, and wise so clear and overwhelming that no room is left for mistake or error. As it is in every other department of life, so is it especially with reference to the canon of Scripture. It would doubtless be very convenient for us if the whole question were settled authoritatively and no doubts possible, but would it be good for us? would it be wholesome for our spiritual life? I trow not. We have, indeed, a living and speaking example of the blessings of uncertainty in the state of the Roman Catholic Church, which has tried to better the Divine method of training mankind, and banish all uncertainty. That communion undertakes to settle infallibly all questions of theology, and to leave nothing in doubt; and with what result? The vast body of the laity take no interest whatsoever in theological questions. They regard theology as outside their sphere, and belonging to the clergy exclusively. The clergy in turn believe that the Pope, in his office of infallible and universal pastor and teacher, has alone the right and authority to settle doctrines, and they leave it to him. They have made a solitude, and that they call peace, and the pretence alone of an authority which undertakes to release man from doubt and the need of investigation has paralysed theological inquiry among Roman Catholics.

The same results on a vastly larger scale must have happened throughout the Christian world had God made His revelation so clear that no doubt could arise concerning it. Man is a lazy animal by nature, and that laziness would at once have been developed by the very abundance of the light vouchsafed. Religion would have been laid aside as a thing settled once for all. All interest would have been lost in it, and human attention would have been concentrated on those purely mundane matters where uncertainty arises, and therefore imperiously demands the mind's thought and care. The blessings of uncertainty would offer a very wide topic for meditation. The man of vast wealth whose bread is certain can never know the childlike faith whereby the poor man waits upon his God and receives from Him day by day his daily dole. The uncertainties of life hide from us much future sorrow, teach us to walk by faith, not by sight, and lead us to depend completely on the loving guidance of that Fatherly Hand which does all things well. The uncertainties of life develop the spiritual life of the soul. The doubts and questions which arise about religion bring their own blessings with them too. They develop the intellectual life of the spirit. They prevent religion becoming a matter of superstition, they offer opportunities for the exercise of the graces of honesty, courage, humility, and love; and thus form an Important element in that Divine training by which man is fitted here below for the beatific vision which awaits him hereafter. Human nature ever craves with longing desire to walk by sight. The Divine method evermore prescribes, on the contrary, that man must for the present walk by faith. Very wisely indeed, and with truest spiritual instinct, the poet of the "Christian Year" has sung, in words applicable to life and to theology alike:-

"There are who, darkling and alone,

Would wish the weary night were gone,

Though dawning morn should only show

The secret of their unknown woe:

Who pray for sharpest throbs of pain

To ease them of doubt's galling chain:

‘Only disperse the cloud,' they cry,

And if our fate be death, give light and let us die."

"Unwise I deem them, Lord, unmeet

To profit by Thy chastenings sweet,

For Thou wouldst have us linger still

Upon the verge of good or ill,

That on Thy guiding hand unseen

Our undivided hearts may lean,

And this our frail and foundering bark

Glide in the narrow wake of Thy beloved ark."

The thoughts with which we have hitherto dealt connect themselves with the opening words of the text with which we have begun this chapter, "The former treatise I made, O Theophilus." There are two other points in this passage which are worthy of devout attention. The writer of the Acts took a thoroughly historical view of our Lord's life after the resurrection as well as before that event. He considered that our Lord's person, no matter how it may have been modified by His death and resurrection, was still as real after these events as in the days when He ministered and wrought miracles in Galilee and Jerusalem. His Whole life was continuous, from the day of the birth in Bethlehem "until the day He was taken up."

Then again St. Luke recognises the dual personality of our Lord. As we shall afterwards have frequently to notice, St. Luke realised His Divine character. In the opening verses of this book he recognises His complete and perfect humanity-"After that He had given commandment through the Holy Ghost unto the Apostles." There was an ancient heresy about the nature of our Lord's person, which denied the perfection of our Lord's humanity, teaching that His Divinity took the place of the human spirit in Christ. Such teaching deprives us of much comfort and instruction which the Christian can draw from a meditation upon the true doctrine as taught here by St. Luke. Jesus Christ was God as well as man, but it was through the manhood He revealed the life and nature of God. He was perfect Man in all respects, with body, soul, and spirit complete; and in the actions of His manhood, in the exercise of all its various activities, He required the assistance and support of the Holy Ghost just as really as we ourselves do. He taught, gave commandments, worked miracles through the Holy Ghost. The humanity of the Eternal Son required the assistance of the Divine Spirit. Christ sought that Divine aid in prolonged communion with His Father and His God, and then went forth to work His miracles and give His commandments. Prayer and the gift of the Spirit and the works and marvels of Christ were closely connected together, even before the open descent of the Spirit and the wonders of Pentecost. There was a covenant blessing and a covenant outpouring of the Spirit peculiar to Christianity Which was not vouchsafed till Christ had ascended. But the Divine Spirit had been given in a measure long before Christ came. It was through the Spirit that every blessing and every gift came to patriarchs, prophets, warriors, teachers, and workers of every kind under the Jewish dispensation. The Spirit of God came upon Bezaleel and Aholiab, qualifying them to work cunningly for the honour and glory of Jehovah when a tabernacle was to be feared. The Spirit of God came upon Samson, and roused his natural courage when Israel was to be delivered. The Spirit of God could rest even upon a Saul, and convert him for a time into a changed character. And just as really the Holy Ghost rested upon the human nature of Jesus Christ, guiding Him in the utterance of those commandments, the outcome and development of which we trace in the book of the Acts of the Apostles.

Chapter 2

THE CONVERSATIONS OF THE GREAT FORTY DAYS.

Acts 1:6

THE conversations and intercourse between our Lord and His apostles during the forty days which elapsed from the resurrection to the ascension must have been of intensest interest, yet, like so much that we should esteem interesting concerning the heroes of Scripture and their lives, these things are wrapped round with thickest darkness. We get a glimpse of the risen Christ here and there. We are told He was conversing with His disciples touching the things concerning the kingdom of God. And then we are practically referred to the Acts of the Apostles if we wish to know what topics His resurrection discourses dealt with. And when we do, so' refer to the Acts we find that His disciples moved along the line of Christian development with steps sure, unfaltering, and decided, because they doubtless felt themselves nerved by the well-remembered directions, the conscious guidance of the Eternal Son of God, vouchsafed in the commandments given by Him in the power of the Holy Ghost.

Let us reflect for a little on the characteristics of Christ's risen appearances to His disciples. I note then in the first place that they were intermittent, and not continuous, - here and there, to Mary Magdalene at one time; to the disciples journeying to Emmaus, to the assembled twelve, to five hundred brethren at once, at other times. Such were the manifestations of our Lord; and some may feel inclined to cavil at them, and ask, Why did. He not dwell continuously and perpetually with His disciples as before His resurrection? And yet, reading our narrative in the light of other scriptures, we might expect the resurrection appearances of Christ to have been of this description. In one place in the Gospel narrative we read that our Lord replied thus to a section of His adversaries: "In the resurrection they neither marry nor are given in marriage, but are as angels in heaven." Now we often read of angelic appearances in Holy Scripture, in the Old and New Testament alike. We read too of appearances of Old Testament saints, as of Moses and Elias on the Mount of Transfiguration. And they are all like those of our Lord Jesus Christ after His resurrection. They are sudden, independent of time or space or material barriers, and yet are visible and tangible though glorified. Such in Genesis was Abraham's vision of angels at the tent door, when they did eat and drink with him.

Such was Lot's vision of angels who came and lodged with him in wicked Sodom. Such was Peter's vision when an angel released him, guided him through the intricate mazes of Jerusalem's streets; and such were Christ's appearances when, as on this occasion, His disciples, now accustomed to His risen and glorified form, tested Him as of old with the question, "Lord, dost Thou at this time restore the kingdom to Israel?"

I. Now let us here notice the naturalness of this query concerning the restoration of the kingdom. The Apostles evidently shared the national aspirations of the Jews at that time. A large number of books have come to light of late years, which show what a keen expectation of the Messiah's kingdom and His triumph over the Romans existed at the time, and prior to the time, of our Saviour. The book of Enoch, discovered one hundred years ago in Abyssinia, and translated into English in the beginning of the present century, was written a century at least before the Incarnation. The book of Jubilees was written in Palestine about the time of our Lord's birth; the Psalter of Solomon dates from the same period. All these works give us clearest glimpses into the inner mind, the religious tone, of the Jewish nation at that time. The pious unsophisticated people of Galilee were daily expecting the establishment of the Messianic kingdom; but the kingdom they expected was no spiritual institution, it was simply an earthly scene of material glory, where the Jews would once again be exalted above all surrounding nations, and the hated invader expelled from the fair plains of Israel. We can scarcely realise or understand the force and naturalness of this question, "Dost Thou at this time restore the kingdom to Israel?" as put by these Galilean peasants till one takes up Archbishop Laurence's translation of the book of Enoch, and sees how this eager expectation dominated every other feeling in the Jewish mind of that period, and was burned into the very secrets of their existence by the tyranny of Roman rule. Thus, let us take the forty-seventh chapter of the book of Enoch, which may very possibly have been in the thoughts of the Apostles as they presented this query to their Lord. In that chapter we read the following words, attributed unto Enoch: "There I beheld the Ancient of Days, whose head was like white wool; and with Him another, whose countenance resembled that of man. His countenance was full of grace, like that of one of the holy angels. Then I inquired of one of the angels who went with me, and who showed me every secret thing concerning this Son of Man, who He was, whence He was, and why He accompanied the Ancient of Days. He answered and said to me, This is the Son of Man, to whom righteousness belongs, with whom righteousness has dwelt, and who will reveal all the treasures of that which is concealed. For the Lord of Spirits has chosen Him, and His portion has surpassed all before the Lord of Spirits in everlasting uprightness. This Son of Man whom thou beholdest shall raise up kings and the mighty from their couches, and the powerful from their thrones; shall loosen the bridles of the powerful, and break in pieces the teeth of sinners. He shall hurl kings from their thrones and their dominions, because they will not exalt and praise Him, nor humble themselves before Him, by whom their kingdoms were granted to them. The countenance likewise of the mighty shall He cast down, filling them with confusion. Darkness shall be their habitation, and worms shall be their bed; nor from that their bed shall they hope to be again raised, because they exalted not the Name of the Lord of Spirits." This is one specimen of the Messianic expectations, which were just then worked up to fever pitch among the Galileans especially, and were ever leading them to burst out into bloody rebellion against the power of the Romans. We might multiply, such quotations fourfold did our space permit. This one extract must suffice to show the tone and quality of the religious literature upon which the souls of the Apostles had fed and been sustained, when they proposed this query, "Dost Thou at this time restore the kingdom to Israel?" They were thinking simply of such a kingdom as the book of Enoch foretold.

This very point seems to us one of the special and most striking evidences for the inspiration and supernatural direction of the writers of the New Testament. Their natural, purely human, and national conception of the kingdom of God was one thing; their final, their divinely taught and inspired conception of that kingdom is quite another thing. I cannot see how, upon any ground of mere human experience or human development, the Apostles could have risen from the gross, material conceptions of the book of Enoch, wherein the kingdom of the Messiah would have simply been a purified, reformed, and exalted copy of the Roman Empire of that day, to the spiritual and truly catholic idea of a kingdom not of this world, which ruled over spirits rather than over bodies. Some persons maintain that Christianity in its doctrines, organisation, and discipline was but the outcome of natural forces working in the world at that epoch. But take this doctrine alone, "My kingdom is not of this world," announced by Christ before Pilate, and impressed upon the Apostles by revelation after revelation, and experience after experience, which they only very gradually assimilated and understood. Where did it come from? How was it the outcome of natural forces? The whole tendency of Jewish thought was in the opposite direction. Nationalism of the most narrow, particular, and limited kind was the predominant idea, specially among those Galilean provincials who furnished the vast majority of the earliest disciples of Jesus Christ. Our minds have been so steeped in the principles of Christian liberalism, we have been so thoroughly taught the rejection of race-prejudice, that we can scarcely realise the narrow and limited ideas which must have ruled the minds of the first Christians, and therefore we miss the full force of this argument for the Divine character of the Christian religion. A Roman Catholic peasant from Connaught, an Ulster Orangeman, a Celtic Presbyterian Highlander, none of these will take a wide, tolerant, generous view of religion. They view the question through their own narrow provincial spectacles. And yet any one of them would have been broad, liberal, and comprehensive when contrasted with the tone and thought of the Galilean provincials of our Lord's day. They lived lonely, solitary lives, away from the din, the pressure, and the business of daily life; they knew nothing of what the great outside world was thinking and doing; they fed their spirits on the glories of the past, and had no room in their gloomy fanaticism for aught that was liberal and truly spiritual. How could men like them have developed the idea of the Catholic Church, boundless as the earth itself, limited by no hereditary or fleshly bonds, and trammelled by no circumstances of race, climate, or kindred? The magnificence of the idea, the grandeur of the conception, is the truest and most sufficient evidence of the divinity of its origin. "In Christ Jesus there is neither Jew nor Greek, bond nor free, male nor female," the rapt expression of an inspired and illuminated Apostle, when compared with this query, "Dost Thou at this time restore the kingdom to Israel?" the darkened utterance of carnal and uninspired minds groping after truth, furnishes to the thinking soul the clearest evidence of the presence of a supernatural power, of a Divine enlightenment, vouchsafed to the Apostles upon the Day of Pentecost. If this higher knowledge, this nobler conception, this spiritualised ideal, came not from God, whence did it come?

I do not think we can press this point of the catholicity and universality of the Christian idea and the Christian society too far. We cannot possibly make too much of it. There were undoubtedly Christian elements, or elements whence Christian ideas were developed, prevalent in the current Judaism of the day. Many a clause of the Lord's Prayer and of the Sermon on the Mount can be paralleled almost word for word from the Jewish teachers and writings of the times immediately preceding our Lord. There was nothing in Christ of that petty vanity of little minds which craves after complete originality, and which will be nothing if not completely new. He was indeed the wise and the good householder, who brought forth out of His treasures things old as well as things new: Many a teacher and thinker, like Philo, whose ideas had been broadened by the Divine training of banishment and enforced exile in Alexandria or in Asia Minor, had risen to nobler and wider views than were current in Palestine. But it was not among these, or such as these, that the catholic ideas of the gospel took their rise. Christianity took its rise among men whose ideas, whose national aspirations, whose religious hopes, were of the narrowest and most limited kind; and yet, amid such surroundings and planted in such a soil, Christianity assumed at once a world-wide mission, rejected at once and peremptorily all mere Judaic exclusiveness, and claimed for itself the widest scope and development. The universality of the Gospel message, the comprehensive, all-embracing character of the Gospel teaching, as set forth in our Lord's parting words, is, we conclude, an ample evidence of its Divine and superhuman origin.

II. In this passage again there lies hidden the wisest practical teaching for the Church of all ages. We have warnings against the folly which seeks to unravel the future and penetrate that veil of darkness by which our God in mercy shrouds the unknown. We have taught us the benefits which attend the uncertainties of our Lord's return and of the end of this present dispensation. "It is not for you to know times or seasons." Let us endeavour to work out this point, together with the manifold illustrations of it which the history of the Church affords.

(a) The wisdom of the Divine answer will best be seen if we take the matter thus, and suppose our Lord to have responded, to the apostolic appeal fixing some definite date for the winding-up of man's probation state, and for that manifestation of the sons of God which will take place at His appearing and His kingdom. Our Lord, in fixing upon some such definite date, must have chosen one that, was either near at hand or else one that was removed far off into the distant future. In either of these cases He must have defeated the great object of the Divine society which He was founding. That object was simply this, to teach men how to lead the life of God amid the children of men. The Christian religion has indeed sometimes been taunted with being an unpractical religion, turning men's eyes and attention from the pressing business and interests of daily life to a far-away spiritual state with which man has nothing to do, at least for the present. But is this the case? Has Christianity proved itself unpractical? If so, what has placed Christendom at the head of civilisation? The tendencies of great principles are best shown in the actions of vast masses. Individuals may be better or worse than their creeds, but if we wish to see the average result of doctrines we must take their adherents in the mass and inquire as to their effect on them. Here, then, is-where we may triumph. The religions of Greece and of Rome are identical in principle, and even in their deities, with the paganism of India, as the investigations of comparative historians have abundantly shown. Compare Christendom and India from the simply practical point of view, and which can show the better record? The paganism of India, Persia, and Western Asia was the parent of the paganism of Greece and Rome. The child has passed away and given place to a noble and spiritual religion, while the parent still remains. And now what is the result? Can the boldest deny that while barbarism, decay, and death reign over the realms of Asiatic paganism, though starting with every advantage upon its side, concerning the religion of the Cross, which is taunted with being an unpractical religion, and concerning that religion alone, can it be said in the language of the rapt Jewish seer, "Wheresoever the waters of that river have come, behold there is life," and that the fair plains, and crowded cities, and the massive material development and civilisation of Europe and of America alike proclaim the truth, that Christianity has the promise of the life which now is as well as of that which is to come?

(b) Our Lord's answer to His Apostles was couched in words suited to develop this practical aspect of His religion. It refused to minister to mere human curiosity, and left men uncertain as to the time of His return, that they might be fruitful workers in the great field of life. And now behold what ill results would have followed had He acted otherwise! The Master in fact says, It is not well for you to know the times or seasons, because such knowledge would strike at the root of practical Christianity. Uncertainty as to the time of the end is the most healthful state for the followers of Christ. Christ holds out the prospect of His own return for a twofold purpose: first, to comfort His people under the daily troubles of life -"Rejoice in the Lord alway: again I will say, Rejoice. Let your forbearance be known unto all men. The Lord is at hand"; "Whatever our hope or joy or crown of glorying, are not even ye, before our Lord Jesus Christ at His coming"; "If we believe that Jesus Christ died and rose again, even so them also that are fallen asleep in Jesus will God bring with Him" - these and dozens of other passages, which will recur in a moment to every student of St. Paul's writings, prove the power to comfort and sustain exercised by the doctrine of Christ's second coming. But there was another and still more powerful influence exercised by this doctrine. It stirred men up to perpetual watchfulness and untiring care. "Watch, therefore, for ye know neither the day nor the hour"; "Therefore be ye also ready, for in an hour that ye think not the Son of man cometh"; "The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the armour of light,"-these and many a similar exhortation of the Master and of his chosen Apostles alike, indicate to us that another great object of this doctrine was to keep Christians perpetually alive with an intense anxiety and a sleepless watchfulness directed towards the person and appearing of Christ. The construction of the gospel narrative shows this.

(c) There are in the New Testament, taken as a whole, two contrasted lines of prophecy concerning the Second Coming of Christ. If in one place the Lord Jesus speaks as if the date of His coming were fixed for His own generation and age, "Verily, I say unto you, this generation shall not pass away till all these things shall be fulfilled," in the very same context He indicates that it is only after a long time that the Lord of the servants will return, to take account of their dealings with the property entrusted to them. If St. Paul in one place seems to indicate to the Thessalonians the speedy appearing of Christ and the end of the dispensation, in another epistle he corrects such a misapprehension of his meaning. If the Revelation of St. John in one place represents the awful Figure who moves amid the Churches, watching their works and spying out their secret sins, as saying, "Behold, I come quickly," the same book pictures a long panorama of events, extending over vast spaces of time, destined yet to elapse before the revelation of the city of God and the final triumph of the saints. The doctrine of Christ's second appearing is like many another doctrine in the New Testament. Like the doctrine of God's election, which is undoubtedly there, and yet side by side with election appears as really and truly the doctrine of man's free will; like the doctrine of God's eternal and almighty love, side by side with which appears the existence of a personal devil, and of an abounding iniquity and sorrow which seems to contradict this doctrine; like the doctrine of the Godhead itself, where the Unity of the Divine Nature is most clearly taught, yet side by side therewith appears the manifold personality of Father, Son, and Holy Ghost as existing in that Nature; - so too is it in the case of the doctrine of Christ's Second Coming. We have a twofold antinomy. In one line of prophecy we have depicted the nearness and suddenness of Christ's appearing; in another line we behold that tremendous event thrown into the dim and distant future. And what is the result upon the human mind of such opposite views? It is a healthy, useful, practical result. We are taught the certainty of the event, and the uncertainty of the time of that event; so that hope is stirred, comfort ministered, and watchfulness evoked. We can see this more clearly by imagining the opposite. Suppose Christ had responded to the spirit of the apostolic query, "Dost Thou at this time restore the kingdom to Israel?" and fixed the precise date of His coming? He would in that case have altogether defeated the great end of His own work and labour. Suppose He had fixed it a thousand years from the time of His Ascension. Then indeed the doctrine of Christ's Second Coming would have lost all personal and practical power over the lives of the generation of Christians then living, or who should live during the hundreds of years which were to elapse till the date appointed. The day of their death, the uncertainty of life, these would be the inspiring motives to activity and devotion felt by the early Christians; while, as a matter of fact, St. Paul never appeals to either of them, but ever appeals to the coming of Christ and His appearing to judgment as the motives to Christian zeal and diligence. But a more serious danger in any such prediction lurks behind. What would have been the result of any such precise prophecy upon the minds of the Christians who lived close to the time of its fulfilment? It would have at once defeated the great end of the Christian religion, as we have already defined it. The near approach of the great final catastrophe would have completely paralysed all exertion, and turned the members of Christ's Church into idle, useless, unpractical religionists. We all know how the near approach of any great event, how the presence of any great excitement, hinders life's daily work. A great joy or a great sorrow, either of them is utterly inconsistent with tranquil thought, with steady labour, with persistent and profitable exertions. The expectation-of some tremendous change, whether it be for happiness or misery, creates such a flutter in the spirit that steady application is simply out of the question. So would it have been in our supposed case. As the time fixed for the appearance of our Lord drew nigh, all work, business, labour, the manifold engagements of life, the rearing of families, the culture of the ground, the development of trade and commerce, would be considered a grand impertinence, and man's powers and man's life would be prostrated in view of the approaching catastrophe.

(d) Again and again has history verified and amply justified the wisdom of the Master's reply, "It is not for you to know times or seasons." It was justified in apostolic experience. The Second Epistle to the Thessalonians is a commentary on our Lord's teaching in this passage. The Christians of Thessalonica imbibed the notion from St. Paul's words that Christ's appearance to judgment was at hand. Perhaps St. Paul's words in his first Epistle led them into the mistake. The Apostle was not infallible on all questions. He was richly inspired, but he knew nothing of the future save what was expressly revealed, and beyond such express revelations he could only surmise and guess like other men. The Thessalonians, however, were led by him to expect the immediate appearance of Christ, and the result was just what I have depicted. The transcendent event, which they thought impending, paralysed exertion, destroyed honest and useful labour, scandalised the gospel cause, and compelled St. Paul to use the sternest, sharpest words of censure and rebuke. The language of St. Paul completely justifies our line of argument. He tells us that the spirits of the Thessalonians had been upset, the natural result of a great expectation had been experienced as we might humanly have predicted. The beginning of the second chapter of his Second Epistle proves this: "Now we beseech you, brethren, touching the coming of our Lord Jesus Christ, and our gathering together unto Him; to the end that ye be not quickly shaken from your mind, nor yet be troubled, either by spirit, or by word, or by epistle as from us, as that the day of the Lord is present." See here how he dwells on mental perturbation as the result of high-strung expectation; and that is bad, for mental peace, not mental disturbance, is the portion of Christ's people. Then again he indicates another result of which we have spoken as natural under such circumstances. Idleness and its long train of vices had followed hard upon the mental strain which found place for a time at Thessalonica, and so in the third chapter of the Epistle he writes, "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly"; and then he defines the disorderliness of which he complains, "For we hear of some that walk among you disorderly, that work not at all, but are busy-bodies." Or, to put the matter in a concise shape, and interpret St. Paul into modern language, the expectation of the near approach of the judgment and the personal appearing of Christ had upset the spirits of the Thessalonians; it had so fluttered them they could not attend to ordinary business. Human nature then asserted itself. Idleness resulted from the mental disturbance. Idleness begot gossip, disorder, and scandals. The idlers indeed professed that they ceased from labour in order to give their whole attention to devotion. But St. Paul knew that there was no incompatibility between work and prayer, while he was convinced there was the closest union between idleness and sin. Idleness put on an appearance of great spirituality, but St. Paul effectually met the difficulty. He knew that an idler, no matter how spiritual he pretended to be, must eat, and so he strikes at the root of such mock religion by laying down, "If any will not work, neither let him eat,"- a good healthy practical rule, which soon restored the moral and spiritual tone of the Macedonian Church to its normal condition.

(e) The experiences of Thessalonica have been often repeated down through the ages till we come to our own day. I remember a curious instance that I once read of exactly the same spirit, and exactly the same method of cure, as St. Paul used, in the case of an Egyptian monastery in the fifth century. The monks were then divided into two classes. There were monks who laboured diligently and usefully in communities, and there were others who lived idle lives as solitaries, pretending to a spirituality too great to permit them to engage in secular pursuits. A solitary one day entered a monastery presided over by a wise abbot. He found the monks all diligently employed, and, addressing them from his superior standpoint, said, "Labour not for the meat that perisheth." "That is very good, brother," said the abbot. "Take our brother away to his cell," he said to one of his attendants, who left him there to meditate. Nature, after a time, began to assert its sway, and the solitary became hungry. He heard the signal for the midday meal, and wondered that no man came to summon him. Time passed, and the evening meal was announced, and yet no invitation came. At last the solitary left his cell and proceeded in search of food, when the wise abbot impressed on him the Pauline rule that it was quite possible to unite work and worship, labouring for the bread that perisheth while feeding on the bread that is eternal.

The tenth century again verified the wisdom of the Divine denial to reveal the future, or fix a date for Christ's second coming. The year 1000 was regarded in the century immediately preceding it as the limit of the world's existence and the date of Christ's appearing. The belief in this view spread all over Europe, and the result was just the same as at Thessalonica. Men abandoned all work, they left their families to starve, and thought the one great object worth living for was devotion and preparation for their impending change. And the result was widespread misery, famine, disease, and death, while, instead of working any beneficial change upon society at large, the terror through which men had passed brought about, when the dreaded time had gone by, a reaction towards carelessness and vice, all the greater from the self-denial which they had practised for a time. And as it was in the earlier ages so has it been in later times. The people of London were, in the middle of the last century, deluded into a belief that on a certain day the Lord would appear to judgment, with the result that the business of London was suspended for the time. The lives of John Wesley and his fellow-evangelists tell us how diligently they seized the opportunity of preaching repentance and preparation for the coming of Christ, though they shared not the belief in the prediction which gained them their audience. While again in the present century there was a widespread opinion about the year 1830 that the coming of Christ was at hand. It was the time when the Irvingite and Darbyite bodies sprang into existence, in which systems the near approach of the Second Coming forms an important element. Men then thought that it was a mere matter of day or weeks, and in consequence they acted just like the Thessalonians. In their ardour their minds were upset, their business and families neglected, and, as far as in them lay, the work of life and of civilisation was utterly destroyed. While when again we come to later times experience has taught that no men have been more profitless and unpractical Christians than the numbers, by no means inconsiderable, who have spent their lives in vain attempts to fix new for this year, and again for that day, the exact time when the Son of Man should appear. The wisest Christians have acted otherwise. It is told of a foreign bishop, eminent for his sanctity and for the wise guidance which he could give in the spiritual life, that he was once engaged in playing a game of bowls. One of the bystanders was of a critical disposition, and was scandalised at the frivolity of the bishop's occupation, so much beneath the dignity, as it was thought, of his character. "If Christ was to appear the next moment, what would you do?" he asked the bishop. "I would make the next stroke the best possible one," was the wise man's reply. And the reply involved the true principle which the Lord Himself by His refusal to gratify the Apostles' curiosity desired to impress on His people. The uncertainty of the time of Christ's coming, combined with the certainty of the event itself, should stir us up to intensity of purpose, to earnestness of life, to a hallowed enthusiasm to do thoroughly every lawful deed, to think thoroughly every lawful thought, conscious that in so doing we are fulfilling, the will and work of the great Judge Himself. Blessed indeed shall be those servants whom the Lord when He cometh shall find so doing.

III. Christ, after He had reproved the spirit of vain curiosity which strikes at the root of all practical effort, then indicates the source of their strength and the sphere of its activity. "Ye shall receive power after the Holy Ghost is come upon you." They were wanting then, as yet, in power, and the Holy Ghost was to supply the want. Intellect, talent, eloquence, wit, all these things are God's gifts, but they are not the source of spiritual power. A man may possess them one and all, and yet be lacking in that spiritual power which came upon the Apostles through the descent of the Spirit. And the sphere of their appointed activity is designated for them. Just as in the earliest days Of Christ's public ministry He spake words indicative of the universal spirit of the gospel, and prophesied of a time when men from the east and west should come and sit down in the kingdom of God, while the children of the kingdom should be cast out, so, too, one of His few recorded resurrection sayings now indicates the same: "Ye shall be My witnesses, both in Jerusalem, and in all Judaea, and Samaria, and unto the uttermost part of the earth." Jerusalem, Judaea, - the Apostles were to begin their great practical life of witnessing at home, but they were not to stay there. Samaria was next to have its opportunity, and so we shall find it to have been the case; and then, working from home as centre, the uttermost parts of the earth, a distant Spain from Paul, and a distant India from Thomas, and a barbarous Scythia from Andrew, and a frigid, ocean-girt Britain from a Joseph of Arimathaea, were to learn tidings of the new life in Christ.