period in the history of the Christian Church, these public banquets for the poor are mentioned, and a particular order of men appointed, whose office it was to attend to this daily ministration. "It is not reason (said the Apostles) that we should leave the word of God, and serve tables. Look out, therefore, seven men of honest report whom we may appoint over this business."

66

The apologies of the ancient Fathers bear a strong testimony of the purity of primitive Christianity. Though it will readily be conceded that they were partial judges in their own cause, it will surely be admitted that they durst not have addressed such language to the Emperor and Senate of Rome, if it could not have stood the test of truth. It is objected, says one of them, that some Christians have been convicted of offences, but I must tell you, that you condemned them not as criminals, but as Christians. We particularly desire, that all those who are arraigned as Christians may be examined as to their actions." Another challenges the "guardians of the Roman empire, presiding in the very eye of the city for the administration of public justice," to point out, among the variety of criminals brought before their tribunals, " any one Christian who was accused as a murderer, a sacrilegious person, or a robber. Those condemned to the mines or wild beasts for offences, are they not all of your own religion? Among these there is not one Christian

1 Justin Martyr, Ap. c. 7.

condemned or executed for any crime, but that of his name alone 1." The same writer remarks the superiority of the Christian to the Heathen under the same sentence of condemnation. "The guilty Heathens seek refuge in darkness, and when apprehended, tremble; when accused, deny; when condemned, they sink down in sadness, and reflect upon the number of their sins in confusion of conscience. But can you see any thing like this in the deportment of Christians? Not one Christian blushes or repents, unless it be for not having become a Christian sooner. If a Christian goes to trial, he goes like a conqueror, with an air of triumph; if he is impeached, he glories in it; if indicted, he makes no defence at the bar; when interrogated, he ingenuously confesses; and when condemned, returns thanks to his judges. What kind of wickedness do you call this, exclaims this strenuous apologist for the Christians, which has not one feature of wickedness belonging to it? neither fear, nor shame, nor artifice, nor repentance, nor desponding sighs of criminals attending it. What a peculiar sort of evil, or reverse of evil, is this, that makes the guilty rejoice, and ambitious of accusation, and happy in punishment. You cannot call these the effects of madness, since you are wholly unacquainted with the powers of the Christian Religion 2." There is but one observation to be made on these testimonies, allowing them to be authentic; which no one, I imagine, doubts.

1 Tertul. Ap. c. 44.

2 Tertul. Ap. c. 1.

Had these things not been so, with what confidence could these writers have appealed for their truth to their adversaries themselves, persecuted as they then were by those very rulers, and hated by almost every other branch of their fellow-citizens? But if these things were so, what shall we say to those who closed their eyes against such eminent means of conviction? "How shall they escape-alas! how shall we escape-if we neglect so great salvation 1?"

1

I would not strain my argument so far as to infer, that among the primitive Christians there were no wicked men. Among the Apostles, themselves, there was one Judas. And at no period can it be asserted, that there was a time when the great enemy of man did not "go about seeking whom he might devour 2." The early Christian Church did indeed, in cases of delinquency, what a small society easily might do, they put away from them the offending person; who was never again received into the community till he had expiated his offence by contrition and repentance. But the voice of history warrants us to assert, that a deep and radical change actually took place in the temper and conduct of those who faithfully received the heavenly doctrines of Christianity. The city of Corinth, at the time when its conversion was undertaken by St. Paul, was particularly distinguished by the depravity of its morals. But the general change effected by his preaching, through

the sanctifying means of the Gospel, affords an irrefragable argument in its favour. "Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye are washed; but ye are sanctified; but ye are justified in the name of the Lord Jesus, and by the Spirit of our God'." The most inveterate and abominable sins were uprooted by the pure preaching of forgiveness through Christ; and their new hearts, implanted by the Spirit of Divine love, gave them a new principle of existence; for "if any man be in Christ he is a new creature 2."

A meditation on the primitive character of Christians, in the first ages of the Church, may be esteemed the most appropriate introduction to the HISTORY OF THE ACTS OF THE APOSTLES: the authenticity of which now offers itself to our consideration.

It is not my intention to present before you, in the following Lectures, a critical dissertation on this important history. This has been already done by many learned and admirable commentators. But if the feelings of this audience may be interested, if their hearts may be softened towards the evangelic graces of the Gospel, if their conduct may be influenced by an attentive observation of the incidents which occur in the earliest period of

our Church History, by bringing immediately before their eyes the circumstances which attended the first preaching of the Apostles, and adapting them, as we proceed, to all the holy purposes of common life, the end of these Lectures will be fully attained. And, O Thou! who art the way, the life, and the truth, grant that the words which I shall deliver from this place may be acceptable to God, and effectual to the salvation of myself, and my hearers, for thy sake!

The History of the Acts of the Apostles contains a narrative of the occasional occurrences of the Christian Church for thirty years; namely, from the thirty-third year, the date of our Saviour's crucifixion, to the sixty-third year of the generally received Christian era'. The author of it was St. Luke 2, the elegant, the learned, and inspired com

1 The Author thinks it right to adhere to the Chronology which the reader will find marked in the margin of the principal editions of the Bible. Learned men have differed in opinion upon this subject. The Chronological Index to which I refer allows a variation of four years. But as a clear elucidation of the history, taken under one view, is of great importance to all, but especially to the unlearned reader, it is thought advisable to make no alterations in this respect. The present computation of time, from the birth of Christ, did not take place till about the 527th year of the vulgar era, when it was introduced by Dionysius Exiguus, a native of Scythia, afterwards a Roman Abbot, who flourished in the reign of the Emperor Justinian. It was adopted by Bede, and thus brought into common use in the Western Churches.

2 "It is apparent, from the constant testimony of all antiquity, that St. Luke, the author of the Gospel under that name, was also the author of the book entitled the Acts of the Apostles,