me, that I might inherit his blessing; that he stood in my stead, that I might sit upon his throne; that he was made sin for me, though he knew no sin, that I might be made the righteousness of God by him. Oh, depend upon it, the old-fashioned Protestant—and, if you will bear with me, Calvinistic-theology is the theology of the word of God and of the New Testament; and the notions that are now diffused and scattered abroad on the Continent of Europe in various shapes, bearing the name of Rationalism-called rational because most irrational, and therefore unscriptural-have no basis in this blessed book. And it is most striking evidence that our Reformers—the Ridleys, the Latimers, and Cranmers of England; and Calvin and Melancthon on the Continent; Knox, and Wishart, and Melville, in Scotland-were guided by the Holy Spirit of God, when we read what they wrote and drew up; for anything more fresh, more full, more instructive, more rich in all that is distinctive of living Christianity, is not to be found than what we read in the works these great and holy men were employed of God to write.

The best prescription against error is the diligent inculcating of truth. The apostle says, "Take heed unto yourselves, and to the flock; for grievous wolves will come in." The best way, therefore, to prepare the flock to resist the wolf, is to give good food to the flock, that it may be strong and grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. He also bids the ministers take heed to themselves and to the flock; "for of your own selves shall some rise, speaking perverse things." And, therefore, it is implied that the best preventive of falling

into heresy, is to preach more fully and faithfully now the great truths of the everlasting Gospel. How important is a minister's office, how responsible, how honourable! What a privilege is it to have such a book to draw upon as the Bible! That minister who has nothing to say, or who says what has no answer from the hearts of the people, or who so says it that the people are wearied in listening to him, may be a good Christian, but he cannot be "apt to teach," and therefore consecrated and anointed to be a minister of Christ. And it is very important that men be awakened to this. Depend upon it, a true Christian, who has this one attribute, apt to teach, has a better apostolical succession than all the bishops of the East and West put together; and if he be not apt to teach, he has mistaken his business, and ought to turn his talent and his genius to another. The duty of a minister is to preach; the qualification of a minister is apt to teach; the basis of a minister is the grace of God in his heart; and where these are not, there is no commission to teach or to preach the everlasting Gospel. And what a responsibility is it! A sculptor, when he errs, spoils a block of marble; a painter, when he goes wrong, destroys a piece of canvas; but a minister of the Gospel, when he misleads the flock, destroys immortal and responsible souls. How important is your position, as hearers of the truth, fully, faithfully, and truly preached! You shall have to answer to God for all you have heard. The meaning of coming to church, is not to hear a man, but to hear the Gospel of the Son of God. And when the sermon is finished, the end is not to provoke censure or applause, but responses, practical responses, in every heart. So

many people, I fear, come to church as critics, not as hearers. If you wish to be critics, criticise in the columns of the newspaper,-do not come to church to do so. The whole extent of my preaching is to be the Bible; and the whole extent of your criticism is to be, Is that in the Bible or is it not? And if it be not in the Bible, the highest compliment you can pay the preacher is to reject it; if it be there, your solemn duty is to accept it, and to hold it fast.

Pray that these truths may sink deep into your hearts every time you enter the sanctuary; pray that the bread of life distributed may be living bread to you and may we, as pastors and flock, meet together in the presence of God and of the Lamb, and stand before him irreproachable at that day: and to his name be praise, and glory, and honour. Amen.

CHAPTER XXI.

SEA PASSAGE-ATTEMPT TO DISSUADE PAUL-NUNS-CELIBACY OF THE CLERGY-FIRMNESS OF PAUL-PAUL'S LIBERALITY OF HEART AND MIND-PAUL'S TREATMENT BY THE JEWS.

WE find in this chapter a description given by Luke, with almost nautical accuracy, of a voyage in which he, the historian of the exploits of Paul, and Paul himself were passengers. It has been noticed that the language used is that of a thoroughly instructed sailor; that is, of one that knew by study the course that he pursued, and the phraseology that was suitable; or one that from practical acquaintance was able to describe all the facts, the features, and the peculiarities of his voyage in proper phrase.

We read that at Tyre they found certain disciples, who spoke to Paul, through the Spirit, that he should not go up to Jerusalem. They did not say that the Holy Spirit had laid it down as a fact that Paul would not go to Jerusalem; but they said that the Spirit had informed them that Paul would suffer at Jerusalem; and therefore they endeavoured to dissuade him from making an experiment that would have so disastrous and melancholy an issue. We then read that, when they had accomplished those days, they departed on their way; and all the wives and the children of the city assembled together, and they knelt down,-the atti

tude of devout prayer and supplication,-and prayed for pardon for the past, for a blessing in the present, and for grace and wisdom to guide them throughout the future. When they had taken leave of them, they returned home again. And having finished their course from Tyre, they came to Ptolemais; and the next day they came to Cæsarea, called so from Cæsar; and entered into the house of Philip the evangelist, whose appointment and history is given in the eighth chapter of this very book. "And the same man had four daughters, virgins, which did prophesy." You are, perhaps, aware that the Church of Rome is often driven hard for texts with which to establish some of her peculiar and extravagant dogmas; but, as there are no texts that justify her peculiar dogmas, she is very apt to take such as look in that direction apparently; and to extort from them meaning they will scarcely bear. It is upon this text that she founds an argument-it may seem strange to you, and scarcely worth mentioning, because so improbable for the doctrine of nunneries, or the separation of unmarried or celibate ladies, for what she calls the service and worship of God. But, then, it is like all the texts to which the Church of Rome refers for her peculiar doctrines; they often prove the opposite from what she quotes them for: if the text does not prove the very opposite, it proves something else very different, if the Church of Rome would only listen fairly.

Because this man had four daughters, unmarried, which did prophesy, it does seem an extraordinary leap to infer that therefore nunneries and convents are Christian institutions. One can scarcely see the logic of it. Of course popes, who are infallible, assume that they can infallibly reason; but we who have reason