judiced brethren, imbibed this opinion, and it had doubtless been a special object of the ministration in question, not only to set on foot the great work of Gentile conversion, but to remove the prejudice which existed on the subject among the Jews. All this let us now spiritualize.

And first, be it observed, that the main object of Peter's speech is to show, that the Gentiles, that is, all the world, were within the pale of salvation. Let this check uncharitableness. If God be so merciful, can man limit his mercy? God pronounces no final judgment till the day of judgment. Before that time, any, even the greatest sinners, may be saved. "Who art thou that judgest another."" The same grace of God which is necessary for him may be profitable to thee. He wants faith; thou lackest charity. Look into thine own heart, and root out uncharitableness. Again, let this history open the ears and eyes of the prejudiced. Peter and his brethren of the circumcision, prejudiced and bigoted as they were, were convinced of their error. The formalist in these days may be opposed to the truth, as it is plainly set forth in the Gospel, and be only willing to receive it in his own way. In particular, he may not admit the doctrines of man's corruption by nature, and Christ's imputed righteousness, in their fulness. Let him candidly inquire, wherever this is the case, and in particular, consult Scripture. However mistaken in some points, he can never assert his own infallibility, or gainsay Scripture. And in the search, while the mind is thus musing, may grace remove pride, which is the great stumbling-block. May the understanding be opened, faith increased, and the Lord alone exalted.

Once more, let the unbounded and universal application of Christ's death and merits to a whole world, be an encouragement to lost sinners. "In every nation, he that feareth God and worketh righteousness is accepted with him." "Through the name of Jesus, whosoever believeth in him shall receive remission of sins." "The promise is unto all that are afar off, even as many as the Lord our God shall call." The sin, great as it is and has been, may be blotted out. There goes a virtue out of the blood of a Saviour which heals it all. There issues a voice from the Scriptures of truth, which saith, "come unto me all ye that labour and are heavy laden, and I will give you rest"." Further, let the universality of redemption unite the hearts of all of us, as the heart of one man, in promoting the cause of 2 Matt. xi., 28.

1 James iv., 12.

missions'. Each of us, in our relative vocation, may do something in that cause. It is not he alone that preaches, and carries the message of redemption, that is instrumental in converting the heathen. Each in his own rank of life may assist in setting the springs in motion, which are indispensable, humanly speaking, toward carrying on the work. He may make some little offering himself, and collect little offerings from others. And there cannot be a more hopeful sphere of action for him, than the house wherein he dwells, the people with whom he sojourns.

Two circumstances occurred, the one when Peter's speech was proceeding, the other when it was concluded, which are worthy of notice. "The Holy Ghost fell off all them which heard the word." They were heard to "speak with tongues and magnify God." The Holy Ghost, doubtless, still accompanies the ministration of the word, whether in public or private. As it fell on them that heard the word in the house of Cornelius, so, doubtless, may it fall on them that hear it in this house. May our hearts be ever open to receive it, without which it cannot be granted. May we ever be faithful hearers, and bring forth those fruits of hearing in the family circle, which shall edify many and "magnify God." The other circumstance was, that those upon whom the Holy Ghost had been thus poured out were immediately baptized. This warns us of the importance of baptism, as an initiatory rite; of its connection with spiritual influences; of its claim to be done decently and in order; of its sacredness as an ordinance of God. We have all been baptized; but do we receive the Holy Ghost? do we bring forth the fruits of the Spirit? Do we, in our inward principle as well as outward profession, "follow the example of our Saviour Christ, and become like unto him"?" Let each of us consider these matters well, and "the Lord give us understanding in all things!"

'The Society for the Propagation of the Gospel, the most ancient Missionary society in our Church, is ready to receive all contributions, however small, in aid of the work of missions. The Church Missionary Society, and the Society for promoting Christianity among the Jews, are also well worthy of the attention of churchmen.

2 Baptismal Service.

TUESDAY. IN WHITSUN WEEK.

FOR THE EPISTLE.

14 Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:

15 Who, when they were come down, prayed for them, that they might receive the Holy Ghost:

Acts viii., 14 to 17.

16 (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)

17 Then laid they their hands on them, and they received the Holy Ghost.

In this passage we have an account of the administration of a rite which is most surely received amongst us, even the rite of Confirmation. From this passage we gather, that belief in "the word of God," and baptism "in the name of the Lord Jesus," are the earliest of spiritual obligations, and that Confirmation, or laying on of hands, then follows, when sufficient proof is given that the right foundation is laid. It appears also, that prayer and the laying on of hands were always connected with this rite, and that they were supposed to procure for those in whose case they were administered, the gift of the Holy Ghost. And it may be noted, further, that the first administrations of this ancient rite in the primitive Church were committed to the chief pastors of the Church, and hence we derive the orderly custom of receiving it from the hands of bishops. Thus does the modern Christian Church agree with the primitive, in first administering baptism to its members, and afterwards Confirmation; in administering confirmation through the outward visible form of prayer and laying on of hands; in administering it through bishops; and in expecting to receive from it, so administered, that blessed gift, which, on this particular occasion, the Samaritan converts, when Peter and John had "laid their hands on them," actually did receive, namely, the Holy Ghost.

The first practical point to be remembered is, that we, as churchmen, do not trace our constitution and history as a Church to a mere "cunningly devised fable" or a mere modern human authority, but to the Apostles and companions of him to whom the Church owes its origin. Here is a particular instance, in which we see our Church resting "upon the foundation of the Apostles and Prophets, Jesus Christ himself being the head corner-stone';" and from this we may infer the antiquity and apostolical character of the doctrine and discipline of

1 Collect for St. Simon and St. Jude's day.

our Church, and be enabled to " give an answer to every one that asketh us a reason of the hope," which, through the teaching of the Church, "is in us, with meekness and fear1" Another practical point to be remembered is, that the gift of the Holy Ghost, through the medium of baptism and Confirmation, has, in all probability, descended on all of us, not in the full measure of the apostolic times, not perchance "in the measure pressed down, shaken together and running over," which brings forth much fruit, but in the measure which may suffice for edification, if it meets with cooperation.

To the fruits then of Confirmation, and the improvement of its spiritual gifts and privileges, let us give, as we are most bounden, more earnest attention. Promises were made at Confirmation, and made most solemnly, in our own names, in the house of God, and in the presence of the chief ministers and other pastors of the Church, that the things undertaken for us by our godfathers and godmothers, should from henceforth be duly performed and done. Were these promises made lightly? Were these obligations undertaken without thought? However this may be, the deliberate engagement of Confirmation, entered upon under such peculiar circumstances, makes faith more sacredly binding, more imperatively urgent than ever. And although, even without such an engagement and promise, our duties ought never to have sat lightly upon us, still is there something solemnly binding in the promise at Confirmation, which must make failure very awful, fulfilment very imperative.

But there is another point of view in which this passage may teach us a practical lesson; and this is, that not only Confirmation but all the means of grace carry with them a spiritual character, and are accompanied by the Holy Ghost. Little, I fear, is this truth heeded by us. Sabbaths, and weeks, and years, abundant in ministrations to sanctification, pass away unheeded, and become, in their abuse, so many ministrations to condemnation. Christ crucified and man corrupt, the Father reconciled, the sinner called, the Comforter come, the transgression done away, tribulation to the reprobate, glory to the righteous, these, and many more than these, are the truths of the Gospel, taught in schools, preached in churches, studied in families from day to day. "O that there were such an heart" in God's people, and especially in this portion of it, that they

1 1 Pet. iii., 15.

would “fear him, and keep all his commandments always, that it might be well with them and with their children for ever1.”

TRINITY SUNDAY.

FOR THE EPISTLE. Rev. iv., 1 to the end.

AFTER this I looked, and, behold, a door was opened in heaven and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.

2 And immediately I was in the Spirit: and, behold, a throne was set in heaven, and one sat on the throne.

3 And he that sat was to look upon, like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.

4 And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.

5 And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

6 And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and

round about the throne, were four beasts full of eyes before and behind.

7 And the first beast was like a lion, and the second beast was like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.

8 And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

9 And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever,

10 The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying,

11 Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.

The Church has evidently selected this mysterious portion of Scripture for our meditation, under an impression that it refers, however indirectly, to what St. Paul calls, "the mystery of God, and of the Father, and of Christ'." It will not be necessary for us, assembled as we are here for a practical rather than a speculative purpose, to enter into a nice investigation of the doctrine of the Trinity, or of the "substance, power, and 2 Col. ii., 2.

1 Deut. V.,

29.