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person of Jesus, and appeals to his hearers to confirm what he says: 'Jesus of Nazareth, a man approved of God unto you by miracles and portents and signs which God wrought through Him, as you yourselves know' (Acts 2²²). We cannot tell what precisely was the significance to Peter of the wonderful works of Jesus, which are here assumed to be matter of common knowledge; the expression 'a, man approved of God' is somewhat indefinite, and need not mean that Jesus was demonstrated by these works to be the Messiah. In point of fact, the characteristic of this primitive Christianity is not the belief that Jesus was the Christ, but the belief that He is the Christ. He was while on earth what all men had seen and known — a man approved of God by His might in word and deed; He is now what the preaching of the apostles declares Him to be — both Lord and Christ. This preaching is not, indeed, independent of the historical life of Jesus. When a man was chosen to take the place of Judas, and to be associated with the eleven as a witness of the Resurrection, he was chosen from the men 'who have companied with us all the time that the Lord Jesus went in and went out among us, beginning from the baptism of John unto the day that He was received up from us' (Acts 1²¹). The criticism which would have us believe that from the Resurrection onward the Jesus of history was practically displaced by an ideal Christ of faith is beside the mark. The Christ of faith was the Jesus of history, and no one was regarded as qualified to bear witness to the Christ unless he had had the fullest opportunity of knowing Jesus. Nevertheless, Jesus is demonstrated to be the Christ and is preached in that character, not merely or even mainly on the ground of what He had said and done on earth, but on the ground of His exaltation to God's right hand, and His gift of the Holy Spirit. It is in this exaltation and