the voice of his Father is heard. He bows the heavens. Ile declares aloud from the excellent glory, "This is my son, the beloved, in whom I delight;" and to identify the person of whom he thus spoke, the Spirit of God, as a dove cowers down, descends upon his head, and there abides until it disappears in him.

Having thus introduced him with these high recommendations, with these credentials from earth and heaven, his own deeds are permitted to speak for him. All nature then feels and owns him universal Lord. His hand is never stretched out, but its benign and beneficent power is displayed and felt. His lips are ever teeming with grace and truth. Not only does the race of living men, amongst whom he is reckoned, feel and attest his omnipotence; not only do the air, the earth, and the sea, lay their respective tributes at his feet; but even the dead, and the spirits of the dead, of times past and present, both good and evil, come and own him as the Lord of all. Strange assemblage of evidence! Unparalleled concurrence of things human and divine, of things animate and inanimate, of things above, and things beneath, of all ranks and orders of intelligences, both good and evil, of the whole universe, in confirmation of his pretensions!! Nothing like this was ever seen or thought of before. The only occurrence the least analogous to it, and that will not bear a comparison with it, which the annals of the world exhibited, was the universal assemblage of the inhabitants of the earth and air to Noah when entering the ark. Moved by Heaven, they forgot all their antipathies and their discords, and all concurred in avouching Noah as their saviour, and the founder of a new world.. This is but a feeble type; yet it is the only one all history affords of this universal suffrage, in acknowledging Jesus of Nazareth as God's own Son, and our only Saviour.

These sacred historians, then, had no model, which they could imitate; no lesson, nor instructions in their plan, from all that had gone before them. Moses himself failed to instruct them. No age, no history, no people set them an example. Their success in this cannot be attributed to any other cause, than to the supernatural qualifications which they possessed, than to the all-creating energies of that Spirit which brought all things to their remembrance, and to that unparalleled character which is the subject of their memoirs.

Touching their own character, too, it may be observed, that they exhibit themselves to be the most artless, the least accomplished, and the most faithful historians that ever wrote. They are the least indebted to human accomplishments of all writers whose works survived one century, and yet they have excelled all others in the essential attributes of a historian. Their honesty and fidelity constitute the most prominent trait which arrests the reader's attention, whether he thinks of them as men or as biographers. They seem always so completely absent to themselves and each other; so regardless of their own reputation; so entirely absorbed in their Master's praise, that they tell their own faults, and expose each other's weaknesses, without ever seeming to think, or to care what opinion the reader would form of them, or of any thing they record. They seem to have no feelings in common with other writers. They are so full of facts; so enamoured with the words and deeds of their Master, that to record these was all they aimed at, was all they deemed necessary. To conclude, in the words of Doctor Macknight: "Through the whole of their histories, they have not pronounced one encomium upon Jesus, or upon any of his friends; nor thrown out one reflection upon any of his enemies, although much of both kinds might have been, and, no doubt, would have been done by them, had they been governed either by a spirit of imposture or enthusiasm. Christ's life is not praised by them, his death is not lamented, his friends are not commended, his enemies are not reproached; but every thing is told naked and unadorned, just as it happened; and all who read, are left to judge, and make reflections, for themselves.-So deeply are they impressed with the dignity and importance of their subject."

INTRODUCTION TO THE

ACTS OF APOSTLES.

THIS book has been sometimes titled "The Gospel of the Holy Spirit;" because it is the only book, which gives us an account of his descent, and splendid operations in the confirmation of the mission of the Apostles. It has also been styled "The Gospel of the Gentiles;" because it is the only source of information on their calling, and fellowship with the Jews, in the blessings of the reign of Messiah, the Great King. In most of the Greek copies of the New Testament, it is called "The Acts or Transactions of the Apostles;" because it exhibits their labors in planting Christianity in the world. This name, however, does not fully comport with the contents of the book. It is not the Acts of the Apostles, but Acts of Apostles; because only a few transactions of a few Apostles are mentioned in it. By Chrysostom, one of the Greek Fathers, it is named, "The Book, the Demonstration of the Resurrection.”

It does not appear that Luke designed to write, what might be called an ecclesiastical history of his own times, nor an account of the labors of all the Apostles, nor even of all the labors of any one of them, during the time embraced in his narrative. If he had designed such a thing, he fell far short of it: for of the Apostles, except Peter and Paul, he says but little; and even of the last mentioned, though more minute in his history, he narrates, comparatively, but a few great transactions. Though somewhat particular in detailing his journeys by land, and voyages by sea, yet he omits several of his voyages, and is altogether silent, on the incidents of his journey into Arabia. Nor does he appear to have designed to write a history of the foundation of the Christian communities, in the different countries in the world, in which he labored during the thirty years embraced in his history: for he says nothing of the foundation of the Christian community in the city of Rome, in Babylon, in Egypt, and in many other places of note, alluded to in the Epistles. Nor can it be gathered from his narrative, that he intended merely to relate such things as he was an eye-witness of, or a party concerned in; for he is not full in recording even these, and tells of many other things, of which he was not an eye-witness. What, then, was his design?

There are two things, on which he fixes the attention of his reader, with more than ordinary care. The first of these, is the opening of the Reign of Heaven amongst the Jews on Pentecost, and the wonderful displays of heavenly influences attendant on that glorious event. He narrates no more of the history of the first congregation in Jerusalem, than is necessary to give a correct view of the commencement of Messiah's reign, over the literal descendants of Abraham. This occupies about one-fourth of his whole narrative.

While he follows the order of the commission, beginning at Jerusalem, proceeding to Samaria, and thence to the uttermost parts of the earth, in giving a brief account of the establishment of Christianity; the second object, which seems pre-eminently to engross his attention, is the commencement of the reign of Messiah over the Gentiles. Hence we find the calling of the Gentiles, and all the events connected with it, more fully and circumstantially related, than any thing else. Of the occurrences in Jerusalem, at the time of the meeting of the Apostles, and of the labors of Paul in all his journeys, those things are particularly told, which concerned this event. These considerations suggest to us that, while Luke designed to give a brief account how the Apostles executed their commission in general, in Judea and Samaria, his grand design in writing, was to establish in the minds of all Christians of that age, with a refer ence also to future times, the just claims, and inalienable rights of the Gentiles, to be considered and treated as God's people; to become members of the Chris

tian communities, on the same footing with the Jews. Doubtless, this was his grand or chief design, in writing this history. The plan he pursued, was not to settle the controversy by argument, as Paul does in some of his epistles; but by recording what God had done for this people, by simply showing, that he had done every thing for them, which he had done for the Jews, and had made no difference between Jews and Gentiles, under the reign of his Son.

Admitting this to have been his chief design in writing his narrative, how suitably does it account for his minuteness in describing the conversion of Saul, and his call to preach to the Gentiles; the story of Cornelius and Peter; the debates at Jerusalem; the separating Paul and Barnabas to their mission; the decrees of the Apostles and elders; together with his frequent accounts of Paul's speeches to, and interviews with, the Gentiles; and of the success attendant on the labors of Paul and Barnabas among them. This view of his design in writing this book, also accounts for his having omitted to inform us, of the travels and labors of the other Apostles, and of the congregations which they planted in different places, with many other things which could not be accounted for, upon the supposition of his intending to write a history of the acts of the Apostles, during the period from the ascension of the Messiah, till Paul arrives a prisoner at Rome.

It is nevertheless true, that, in accomplishing his design, he is obliged to give us a very general and comprehensive view of the introduction of christianity, throughout the whole world. So that still his history is, in a certain sense, an ecclesiastic one, the oldest and most authentic in the world. As the four preceding histories, constitute rather memoirs than biography, so this is rather a mere sketch of what happened, during the labors of the Apostles, than a history of the transactions of any one of them.

Of the New Testament historians, Luke is the most eminent. He gives us one continued history, from the commencement of the Christian era, down to A. D. 63 or 64. He records in his testimony concerning Jesus, and in his Acts of Apostles, all the grand and important events and transactions, connected with the establishment of the Christian religion in Asia, Africa, and Europe. This book is the grand link, which connects the previous histories with the apostolic epistles, and constitutes a key to the right interpretation of them; without which they would have been, in a great measure, unintelligible. An accurate acquaintance with the history of the people which composed most of the congregations, to which the Apostles addressed letters, with the time and circumstances of their conversion, and with their customs and questions, found in this book, greatly facilitates our proficiency in the knowledge of those letters, which explain the meaning and bearings of that one glorious fact, on which the Christian superstructure is reared.

From it alone we learn, by what means that great moral and religious revolution was accomplished, which eventuated in the destruction of polytheism and idolatry, in the best portions of the world; which desolated so many Pagan temples, and caused millions of altars to moulder down to dust, notwithstanding the wisdom and learning of philosophers, the sword of the civil magistrate, and the superstition of the common people, were allied in maintaining them, and in suppressing this "wicked and odious heresy," as the Romans called it.

From it we also learn, what true Christianity is, and how far the modern exhibitions of it, have degenerated from the ancient and apostolic order of things; we discover what was the spirit and temper of the first Christians, and the character and design of their religious meetings. In a word, as Dr. Adam Clarke observes, "in the book of Acts, we see how the church of Christ was formed and settled. The Apostles simply proclaim the truth of God relative to the passion, death, resurrection, and ascension of Christ; and God accompanies their testimony with the demonstration of the Spirit. What was the consequence? Thousands acknowledge the truth, embrace christianity, and openly profess it, at the most imminent risk of their lives. The change is not a

change of merely one religious sentiment, or mode of worship, for another; but a change of tempers, passions, prospects, and moral conduct. All before was earthly, or animal, or devilish, or all these together: but now all is holy, spiritual, and divine-the heavenly influence becomes extended, and nations are born to God. And how was all this brought about? Not by might or power; not by the sword, or by secular authority; not through worldly motives and prospects; not by pious frauds or cunning craftiness; not by the force of persuasive eloquence: in a word, by nothing but the sole influence of truth itself, attested to the heart by the power of the Holy Spirit. Wherever religious frauds and secular influence have been used to found or support a church, professing itself to be Christian, there, we may rest assured, is the fullest evidence, that that church is wholly antichristian: and where such a church possessing secular power, has endeavored to support itself by persecution, and persecution to privation of goods, of liberty, and of life, it not only shows itself to be antichristian, but also diabolic. The religion of Christ stands in no need either of human cunning or power. It is the religion of God, and is to be propagated by his power: this the book of the Acts fully shows; and in it we find the true model, after which every church should be builded. As far as any church can show, that it has followed this model, so far it is holy and apostolic. And when all churches or congregations of people, professing christianity, shall be founded and regulated according to the doctrine and discipline, laid down in the book of the Acts of Apostles, then the aggregate body may be justly called "The Holy, Apostolic, and Catholic Church."

"You diffrent sects, who all declare,

Lo! CHRIST is here, and CHRIST is there;
Your stronger proofs divinely give,

And show me where the Christians live."

PREFACE TO THE EPISTLES.

EPISTOLARY Communications are not so easily understood, as historic wri tings. The historian writes upon the hypothesis, that his reader is ignorant of the facts and information, which he communicates; and therefore explains himself as he proceeds. The letter-writer proceeds upon the hypothesis, that the person or community addressed, is already in possession of such information, as will explain the things, to which he only alludes, or which he simply mentions. This is more especially the fact, when the writer of a letter addresses a people, with whom he is personally acquainted, amongst whom he has been, and with whom he has already conversed, upon most of the subjects on which he writes. A letter to persons who have heard the writer before, who know his peculiarity; and, above all, who are perfectly acquainted with their own circumstances, questions, debates, difficulties, conduct, &c. may be every way plain, and of easy apprehension to them, when it may be very difficult, and, in some places, unintelligible, to persons altogether strangers to these things. It is a saying, to which little exception can be made, that every man best understands the letters addressed to himself. It is true, if another person were made minutely acquainted with all the business, from first to last, with all the peculiarities of the writer, and circumstances of the persons addressed, and with all the items of correspondence, he might as fully and as clearly understand the letter, as those for whom it was addressed.

There is no doubt, but that the apostolic letters were plain, and of easy apprehension, as respected the style and sentiment, to the persons who first received them, though some of the things contained in them, might be difficult to be comprehended, or fully understood, even by them. The difficulties that lie in our way of perfectly understanding them, though much greater than those in the way of the persons, to whom they were first sent, are not at all

insurmountable. The golden key of interpretation, is very similar to the golden rule of morality. To ascertain what we ought to do to others, on moral principle, we must place ourselves, in the circumstances of the persons, to whom they were written. So far a resemblance exists between the golden key, and the golden rule. But to develope this principle, and to exhibit its practical use, we shall lay before the reader a few considerations, which will embrace the chief difficulties in our way, and the best means of surmounting them. What we advance on this subject, may be considered as an answer to the question, How shall we place ourselves in the circumstances of the persons addressed? In the first place, then, we are to remember, that these letters were written nearly eighteen centuries ago. This fact has much meaning in it: for it follows from it, that, excepting the prophetic part of these writings, not a word or sentence in them, can be explained or understood, by all that has happened in the world, for eighteen hundred years. We might as well expect to find the meaning of Cicero's orations, or Horace's epistles, from reading the debates of the British Parliament, or the American Congress of the last year, as to expect to find the meaning of these epistles, from the debates and decisions of the Council of Nice, or of Trent, or of Westminster-from the ecclesiastic history, the moral philosophy, or the scholastic divinity of any age, since John the Apostle resigned his spirit.

From the above fact, it follows, that the most accurate acquaintance with all those questions of the different sects, with all their creeds and controversies, which have engrossed so much of the public attention, if it does not impede, most certainly does not facilitate, our progress in the knowledge of the Apostolic epistles. As the Apostles did not write, with any of our questions before their minds, or with a reference to any of our systems, it is presumptuous in the extreme, to apply what they have said on other questions, to those which have originated since. And as they did not write with any design of making out a system of doctrine, it is preposterous to attempt to make out a system for them, and oblige them to approve it.

In the second place, as the Apostles wrote these letters, with a reference to their own times, to the character and circumstances of the people with whom they were conversant, a knowledge of the character and circumstances of these people, is of essential importance, in order to understand the letters addressed to them.

By the character of the people, we mean not only their character, at the time the letter was written, but also their previous character-what sort of persons they were before their conversion, as respected religion and morality-what their peculiar views and prejudices-and what their attainments in the learning and science of their age and country. By the circumstances of the people, we mean not merely their political and commercial standing, but as regards unity of views and co-operation-whether they were living in peace and harmony among themselves-whether they were persecuted by those of different sentiments or whether they were enjoying tranquility unmolested from without.

In the third place, a knowledge of the character and circumstances of the writer of an epistle, is of essential importance in understanding it. His character as respects style and method-what his peculiar art of reasoning and modes of expression-what relation he bears to the persons addressed-whether personally acquainted with them, or by report- whether their father or brother in the faith-whether his letter is the first or second to them, or one of a series not extant-whether it was solicited on their part, an answer to one from them, or written of his own accord-whether he addresses them alone, or others in conjunction with them-and whether he writes in his own name, or associated with others—and what their character and standing.

In the next place, great attention must be paid to his design in writing to them, at that time. It must be ascertained whether he writes with a reference to their whole circumstances, or to some one more urgent consideration