could account for it but the supposition of the truth of the testimony borne by the Apostles and the intervention of Divine power. The conviction of the truth of these two allegations fills the bosoms of all real converts. Their own individual cases are each respectively sufficient to satisfy them that they "had not followed a cunningly-devised fable," when the Apostles made known to them the power and coming of the Lord Jesus Christ. Yet the spread of conversion greatly strengthened their convictions and confirmed their souls. A few marked conversions do more to stablish the hearts of weak believers than a multitude of lectures on the evidences of Christianity. Days of Divine power have always been days when little was either said or heard about evidences. The effect of the truth demonstrates its heavenly origin.

2. "The conversion of the Gentiles was a vindication both of their own course and their own character.

In all popular prejudices and persecutions, the question is less an affair of truth than of numbers. Whatever increases the number of the adherents of the hated thing, decreases in exact proportion its odium. In earthly governments, unsuccessful resistance is rebellion; successful resistance, revolution. So in religion, right and wrong, in public opinion, are much an affair of arithmetic. The increase of the adherents, therefore, tends to abate the contempt, and to vindicate the character of the converts.

This remarkable fact supplies a key to much that is perplexing in the character of certain classes of mankind.

3. "The conversion of the Gentiles augments the number of the Christian's friends.

This is no slight matter to the sons of God. In this sinful world, numbers are a most material circumstance. Whether as witnesses for God, as labourers in his vineyard, as supporters of his cause, or suppliants at his throne, number is a point of the first importance. This

matter is well understood in foreign climes, where idolatry still prevails. To a holy man, how dreadful is the solitude, even in the midst of millions! You may have heard of him who advertised in Calcutta for a Christian, and only found one! What would he have given to hear of conversions throughout all the towns of Continental India!

4. "The conversion of the Gentiles" is the extension of Christ's kingdom, and

as such, a matter of joy to him; therefore to all his people.

He

This is an object of the utmost importance to Christ. All the events of this world are subsidiary to this event. It is the consummation for which angels wait; it is the mighty result for which the Son of God himself is looking. is "expecting" (waiting) till all enemies be put under his feet. It engrosses the whole of his heart, and is occupying his entire understanding. He will not be at perfect rest, nor will his glory be complete, till he shall become, in point of authority, all that the Scriptures predict, -till all kingdoms become his kingdom, -till all kings shall bow down before him,- till all nations shall serve and obey him.

5. "The conversion of the Gentiles " restores the authority and promotes the glory of God; and is, therefore, a source of delight to all his sons who serve him.

His

All being proceeds from one source; all being should pay homage to its source. The foundation of the Divine authority is creation, the Divine exercise of power and goodness; the foundation of Christ's authority is his love and death. mediatorial authority is delegated; the authority of God is original; it is, like his being, underived. It is the Supreme, besides which there is no other. Christ's authority runs concurrently with that of the Father. That of the Father will be established through Christ; the kingdom of this world will be that of our God and of his Christ. When Christ has fairly established his kingdom, then will the prayer, Thy kingdom," &c., have been fulfilled.

III. MEASURE AND EXTENT OF THE Joy," GREAT.' "Great joy ❞—“ unto all the brethren.' Everywhere the same testimony caused the same effect. This language is in perfect harmony with all the primitive statements. When the Gospel entered Samaria, it caused "great joy in that city." There the joy might be said to be selfish; but here it is social. In this it bears a strong analogy to angelic joy. Souls saved,-brought to Christ,— reconciled to God! What can be compared with this as a ground of joy?

This joy was not, and could not be partial. Everything was common,"All the brethren." A view of one of the meetings convened for this object would be a striking spectacle. The speakers, the subjects, the persecutions, the deliverances,—the triumphs, -the glory! What themes!

IV. THE MEANS BY WHICH THEIR JOY WAS

66 PRODUCED. — Declaring the conversion of the Gentiles." "Then hath God also to the Gentiles granted repentance unto life." "When they heard these things, they held their peace, and glorified God," Acts xi. 18. From all this we see :

1. The simplicity of faith. Here are men who report certain facts, and those who hear believe their report. Take Lydia, the eunuch, -the gaoler, as examples.

2. The rationality of Christian emotion. The matter is clearly one of cause and effect; it is as the action of wind on waves. It is as the seal and its impress; calamity depresses,-blessings excite exultation.

CLOSING REMARKS.

Importance of Christian Brotherhood. The foregoing views show that Christian Brotherhood is the very essence of religion, and that all profession which has not this for its basis is worthless. No man is a saint but he who is a partaker of the Divine nature. Every Christian is as truly a partaker of the nature of God as Christ is a partaker of the nature of man. In the one case, this was necessary to the atonement; in the other, it is necessary to salvation. The spirits of the just made perfect are holy brother spirits, and sister spirits; they constitute the family of God. So much of this brotherhood as there is in the world, just so much true religion is there in it, and no more. Whatever stops short of this, leaves man still in a state of condemnation. Mere profession is nothing; mere ritual observance alone, is nothing; knowledge is nothing; charity, so called, that is, works of benevolence,—is nothing. None of these things make a brother; and hence none of these things constitute religion. Who believes these sayings?

Tests of Brotherhood. The love of the brotherhood is the test of it; true love to the brotherhood of saints is the unfailing index of its character; this is its stamp, and wherever it is, the mark is sure. John has laid it down distinctly as the great, the unchangeable, and never-erring test: "We know that we have passed from death unto life, because we love the brethren.' The multiplication of the family of God is just the multiplication of the objects of love; each true convert is just the addition of another spirit to the fellowship of the

saints. It is in all points a gain to the family; it diminishes no one's portion of the inheritance; it affects no one's privileges adversely. While all souls are precious, yet the joy must be partly effected by the vicinity of the saved. Souls at the ends of the earth have a value inexpressible; but souls in our native country, as being nearer, present a claim still stronger. Souls in our own immediate neighbourhood, on that very account make the deepest impression, and are felt to have the prior and strongest claims. These have a special preference in exciting our joy, in particular if they be the souls of men who have often and deeply grieved us on account of their iniquities. To behold such men reconciled and turned to God is matter of supreme satisfaction. Souls in our homes, souls at our own fireside,-the salvation of these brings joy indeed, such as they only can conceive who have happily experienced it. The resurrection of these from a death in trespasses and sins imparts a bliss derivable from no other source. Happy they who know most of this! Happy the home all of whose members are brothers and sisters of the Lord Jesus, and joint heirs with him of immortality!

2.

THE JOYS OF SALVATION. "With joy shall ye draw water out of the wells of salvation."-ISA. xii. 3.

THIS chapter contains a hymn of praise for the church on her restoration from captivity. We are chiefly concerned with the import of the terms composing our text. The words under any circumstances are descriptive of great felicity. In the regions of the east water is ofttimes inexpressibly precious. Multitudes in all ages have occasionally perished for the want of it; and multitudes, too, have been saved by either finding wells, or digging them. In the former case, with what avidity men affixed cords to their pitchers, and dropped them into the well, to draw the water by which themselves and their families, or friends and beasts of burden, were to be saved from falling victims under the deadly influences of a burning sun and parching atmosphere! In the latter case, in that of digging them, when the labour has been successful, the joy has been equal, or even greater, because greater was the anxiety and the labour. From all this, it will appear that the figure is one of great force in relation to the salvation of the soul.

Some have considered the words as referring to Christ-the Rock whose streams followed the camp in the wilderness. Others have confined the term to the Sacred Scriptures. On this point, however, there needs no dispute; for it is clear that, whatever be the character or manner of the apparatus employed about the well, Christ is the water. It may be best to take an enlarged definition, which will comprehend all that the terms, by possibility, can import or imply in regard both to Christ and his work, and to the offices of the Holy Spirit. We set forth, therefore, the import of the terms to begrace and the means of grace, as existing under the New Testament Dispensation.

To bring out this matter, it is proper to look at three points :

THE THING TO BE DONE.-Water to be drawn from the wells of salvation.

THE PARTIES ΤΟ BE EMPLOYED."Ye," the Church of the living God.

THE FEELINGS WITH WHICH IT IS TO BE

GONE ABOUT.—“With joy.”

I. THE THING ΤΟ BE DONE.-The waters are life-giving, pure, and plentiful, but the well is deep, and they must be drawn up. They do not rise to the surface, and boil over. They are treasured up in caverns beneath. It is not enough to know that they are in the well; they must be drank, and to be drank they must be drawn. Here is fulness. Christ in his person and offices, the Holy Spirit in his person and work, promises to strengthen and to comfort, precepts to regulate and restrain. Nothing is essential to fallen nature which is not furnished by the love of God. These constitute the wells of salvation. (Amos viii. 11-13; Is. xlix. 10; John iv. 13-15; vii. 37.) Such wells are edifices set apart for the use of the people of God, where they meet in his name, hear and meditate his word, celebrate his praises, offer up their prayers, and observe his ordinances. These are wells of salvation.

The terms of the text imply much personal effort and care. There is a journey to the well; there is the manufacture or purchase of the rope, as well as of the pitcher; then the latter must be carefully fixed and adjusted to the former. When all is ready, the pitcher must be dropped into the fountain, and it must be so dropped as to sink and fill itself with the water. An unskilful hand would find difficulty in rightly managing this part of the operation. Some experience, as well as instruction, is indispensable to successful management. Then, when the

pitcher is full, it must be drawn up hand over hand; and this is a work of considerable labour, especially where the vessel is large, the cord ample, and the well deep.

Now all this holds true to the very letter in regard to the Wells of Salvation. That we may alway fill our vessels here, by faith, and draw them up, and bear them away, it is necessary that we mind what we are about, and put forth all the spiritual strength we possess. Such is the nature of the action. Let us next look at

II. THE PARTIES TO BE EMPLOYED.— "Ye." Who is meant by "ye?" Jews or Gentiles? Neither as such; but believers the Church of God. To her the

words are spoken. None else can do what she is here represented as performing. The dead have no hunger! the dead have no thirst! "The living, the living, they shall praise thee as I do this day!" Mark the following points:

Ac

1st. Grace is obtained through instituted means. One great law pervades the whole economy of this world. quisitions of all kinds are connected with personal effort. Science-art-everything proves the truth of this allegation.

2nd. In the right use of the means we shall infallibly find the grace. The kingdom of nature is equally open to all mankind. The appointed means of acquiring the knowledge of its laws is experiment, and to all who thus interrogate her she gives prompt, kind, and full replies: "Ye have not because ye ask not, or because ye ask amiss.' Prayerful, persevering, personal effort. Let this be your motto!

You must not fall into that fatal snare which has caught such multitudes, that nothing is to be done-that to use means were to neutralize grace. Let us now consider

III. THE FEELINGS WITH WHICH IT IS ΤΟ BE GONE ABOUT." WITH JOY."Joy is not only the most delightful, but it is the strongest of all our emotions. It is the great element of the believer's strength, both for doing and for suffering. Fine examples are found in Neh. viii. 9-12. Joy in the means of grace is a chief prompter to their diligent use. The joy of peace-of hope-of simplicity-of devotedness! Lord, fill the reader with that joy!

1st. Strong desires are necessary to intense satisfaction. Let us hear the Psalmist:" As the hart panteth after the water brooks, so panteth my soul after thee, O God. My soul thirsteth

The state of heart which these psalms describe is a very extraordinary one. Where the desire is so strong, the joy arising from the gratification of it is of corresponding power. Hearing-prayer -praise-communion, these are the exercises of joy.

2nd. God in Christ is sufficient to satisfy every want of the longing soul.Hear the Prophet: "Offer the sacrifices of righteousness, and put your trust in the Lord." "There be many who say, Who will show us any good?" Ps. lxiii. 5. Good is to be found in God only!

GLORYING IN INFIRMITIES.

How vastly different and inferior is the state of mind which philosophy recommends and forms, compared with the spirit and temper which Christianity inspires! The former teaches man that it is wise and expedient to submit to his lot, however painful, because it is unalterable; it reminds him that a murmuring and fretful disposition can only render him more unhappy, and that his situation, however trying, is, perhaps, more tolerable than that of many of his fellowcreatures. Philosophy is thus fitted to beget and nourish patience-to breathe resignation to the great Disposer of all things. Higher than this it cannot rise. This is the summit of its achievements; and this is, comparatively, of little value. The submission which its disciples manifest is more allied to a sullen insensibility than to a virtuous and cheerful patience.

But the latter system,--Christianity, accomplishes for man all that has been described, and much more. In addition to the considerations which human wisdom suggests, it sets before him nobler motives to regulate his spirit and behaviour under suffering. It shows him that it is not only for his own benefit to endure affliction, but likewise for the honour of the Divine Being; and it enables him to bear it, not merely with patience, but with joy. True religion begets in its disciples such a love for their Divine Master, and such a spirit of self-sacrifice, that they count it their happiness and privilege to suffer in his cause. They no longer live to them

selves, but to him who died for them, and rose again. Hence they are anxious, in any and every way, to promote his glory.

In the first rank of such self-denying believers stands the Apostle Paul, than whom, probably, no man has ever breathed more of the benevolent disposition of the Redeemer. In the prosecution of his ministerial labours he had to endure the deepest reproach and sorrow. He was, "in stripes above measure, in prisons more frequent, and in deaths oft. And in addition to these trials, God was pleased to lay upon him some personal or bodily affliction, to prevent him being unduly exalted by his distinguished privileges. For the removal of this burden he besought the Lord thrice. But it did not seem proper to Him to answer this prayer, at least in the way that Paul expected. Instead of taking away his "thorn in the flesh," God said to him, "My grace is sufficient for thee; for my strength is made perfect in weakness." This assurance was most satisfactory to the Apostle; and as a proof of his cordial acquiescence in the Divine will, he exclaimed, "Most gladly, therefore, will I rather glory in my infirmities, that the power of Christ may rest upon me. A noble resolution, supremely worthy of our most devout study and immediate adoption!—“ Most gladly GLORY IN MY INFIRMITIES."

We frequently hear and read of men glorying in their strength,—their beauty, —their wealth,-their learning,—or their accomplishments, but when do we meet with any in the world who naturally speaks of exulting in his defects, his weaknesses, or his sufferings? This is a strange idea,- —an anomaly in human

nature!

Ordinarily, man delights in some real or imaginary excellence,-something which exalts him above part of his fellowcreatures, and causes them to envy and praise him.

If a person, then, declares that he glories in his infirmities,-what even he himself regards as such, it is evident that he is a peculiar man, inasmuch as he is different from the human race in general. He is a new man, because his disposition and conduct are the reverse of what they formerly were.

It may also be added, that he is a truly independent and dignified man. He is one of the greatest victors the world has ever seen. He has conquered himself; he has subdued, by Almighty aid, a de