ved" therefore that so it should be. If Christ had not suffered and risen again, Scripture would not have been fulfilled. The chief reference here, no doubt, is to Isaiah liii. Psalm xxii. and Dan. ix. 26.

[Rise from the dead the third day.] The question has been raised here, "Where does the Old Testament say that Christ should rise again the third day?" Pearce remarks that it does not appear, unless in Hosea vi. 2, and Jonas i. 17.—I am not however convinced that either here or in 1 Cor. xv. 4, it was intended that we should lay stress on the third day, in understanding the sentence. The meaning of the verse seems to me to be simply, "that it was written, and was therefore necessary, that Christ should suffer and rise again." I cannot see that the sense obliges us to find an Old Testament prediction about the third day. Even if it did, I feel no doubt that there are more passages to prove it than any one has yet discovered. There is a depth of meaning in the Old Testament, I suspect, with reference to Christ, which no one has yet fully fathomed. 47.—[And that.] The governing words here, we must remember, are still," it is written, and was therefore necessary that," &c.

[Repentance and remission of sins.] These words are a brief summary of the main doctrines of the Gospel. The necessity of repentance, and the possibility of remission,—the willingness of God to grant repentance unto life, and the full provision made by Christ for the pardon of man's sins, were to be proclaimed and published like a notice given publicly by a herald. And all was to be done "in Christ's name." That expression is the leading one in the whole sentence. It signifies, "By the authority of Christ," and "Through the merit and mediation of Christ." Both ideas are included.

No Christian teaching, be it remembered, is scriptural and sound, which does not give the principal place to these two great doctrines.

[Among all nations.] The Greek words here would be equally well translated, "Among all Gentiles." And considering that "Jerusalem" is brought in at the end of the verse, it is highly probable that this was the idea intended to be conveyed. The Gospel was to be preached to Gentiles as well as Jews.

[Beginning at Jerusalem.] This expression taught two things. One was, that the apostles and first preachers of the Gospel should not shrink from offering salvation to the worst and greatest sinners. They were not to regard even the city where their Master was crucified as hopelessly wicked, and too bad to be benefited by the Gospel. The result showed that this command was not given without cause. The greatest triumph ever won by the Gospel, perhaps, was the conversion of three thousand

Jerusalem hearers on the day of Pentecost.-The other lesson was that the first offer of salvation should always be made to the Jews. Hardened, unbelieving as they were, they were still beloved for the Father's sake," and were not to be despised. (Rom. xi. 28.)

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The Acts of the Apostles, in instances too many to be quoted, as well as St. Paul's words in the Epistle to the Romans, (Rom. i. 16.) show how faithfully the apostles discharged the duty of preaching to the Jews.

The duty of Christians to care specially for the souls of Jews seems plainly pointed out in the expression before us.

Let it be noted, that the conclusions of Peter's two first sermons at Jerusalem, in Acts ii. and iii., exactly carried out the command of the verse before us. He preached "repentance and remission in Christ's name."

48.-[Ye are witnesses of these things.] The "things" here spoken of must be the "things concerning Himself," which our Lord had just been expounding.

The office which the first disciples, and, after them, all ministers and believers were to fill, is stated in the word "witnesses."

Stier remarks, "It is not the Lord's will to appoint and send forth orators, or enthusiasts, or even simple teachers, but before all, and in all, witnesses. The idea contained in Luke i. 2, 'which from the beginning were eye-witnesses and ministers of the word,' is here found once more."

49.-I send the promise of my Father.] This expression means the Holy Ghost, whom the Father had promised in the Old Testament prophecies to send, and who came down on the day of Pentecost. (See Isai. xliv. 3; Joel ii. 28; Jerem. xxxi. 33; Ezek. xxxvi. 27.)

Let it be noted, that our Lord here speaks of "sending the Holy Ghost." We see in this His equality and unity with God the Father. We also see that the Holy Ghost proceeds from the Son, no less than from the Father.

Let it be noted, that the Holy Ghost is evidently a Person, and not an influence. The words "I send " can only be used of a “person.”

Let it be noted, that our Lord says, "I send,”-not “ I will send." This shows the certainty of the coming of the Holy Ghost, and the speedy approach of His coming. May it not also show that even from the very time at which our Lord spoke, the disciples would begin to receive grace and power from the Holy Ghost?

[Tarry ye in the city...until, &c.] This expression is remarkable. It seems to denote that our Lord would have His disciples

go forth into all nations immediately after the day of Pentecost, and wait at Jerusalem no longer. Their backwardness to do this, when compared with the expression before us, is note-worthy.

[Endued.] This word means literally, "Be clothed upon, or invested with." It is frequently used in the New Testament, and implies a putting on something which we do not naturally possess. (See Rom. xiii. 14; 1 Cor. xv. 53; Gal. iii. 27; Col. iii. 9, 10.)

[Power from on high.] Some have thought that this expression is only a form of speech for the Holy Ghost Himself. It seems more likely that it signifies the energy and influence imparted by the Holy Ghost. It is very like the expression used about the Virgin Mary, "The Holy Ghost shall come upon thee, and the power of the Most Highest shall overshadow thee." (Luke i. 35.) It would then mean in this place, Tarry till ye be endued with that heavenly power which the Holy Ghost, whom the Father has promised, and I also send, shall impart to you."

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Alford quotes a remark of Stier, that this "enduing with the Holy Ghost, was the true and complete clothing of the nakedness of the fall." This appears to me only partially correct. I believe the "imputed righteousness of Christ, unto all and upon all them that believe," is the true garment which remedies the nakedness of the fall. (Rom. iii. 22.) The indwelling grace of the Spirit is doubtless never separate from that righteousness. But it is in itself a distinct and separate thing, and should be kept distinct in our minds.

LUKE XXIV. 50–53.

50 And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.

51 And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.

52 And they worshipped him, and returned to Jerusalem with great joy:

53 And were continually in the temple, praising and blessing God. Amen.

THESE verses are the winding up of St. Luke's history of our Lord's ministry. They form a suitable conclusion to a Gospel, which in touching tenderness and full exhibition of Christ's grace, stands first among the four records of the things which Jesus did and taught. (Acts i. 1.)

Let us notice, firstly, in this passage, the remarkable manner in which our Lord left His disciples. We read that

"He lifted up His hands and blessed them. And it came to pass, while He blessed them, He was parted from them." In one word, He left them when in the very act of blessing.

We cannot for a moment doubt that there was a meaning in this circumstance. It was intended to remind the disciples of all that Jesus had brought with Him when He came into the world. It was intended to assure them of what He would yet do, after He left the world. He came on earth to bless and not to curse, and blessing He departed. He came in love and not in anger, and in love He went away.—He came not as a condemning judge, but as a compassionate Friend, and as a Friend He returned to His Father.-He had been a Saviour full of blessings to His little flock while He had been with them. He would be a Saviour full of blessings to them, He would have them know, even after He was taken away.

For ever let our souls lean on the gracious heart of Christ, if we know anything of true religion. We shall never find a heart more tender, more loving, more patient, more compassionate, and more kind. To talk of the Virgin Mary as being more compassionate than Christ is a proof of miserable ignorance. To flee to the saints for comfort, when we may flee to Christ, is an act of mingled stupidity and blasphemy, and a robbery of Christ's crown. Gracious was our Lord Jesus while He lived among His weak disciples,-gracious in the very season of His agony on the cross, gracious when He rose again and gathered His scattered sheep around Him,-gracious in the manner of His departure from this world. It was a departure in the very act of blessing! Gracious, we may be assured,

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He is at the right hand of God. He is the same yesterday, to-day, and for ever,-a Saviour ever ready to bless, abounding in blessings.

Let us notice, secondly, in this passage, the place to which our Lord went when He left the world. We read that He was "carried up into heaven."

The full meaning of these words we cannot of course comprehend. It would be easy to ask questions about the exact residence of Christ's glorified body, which the wisest theologian could never answer. We must not waste our time in unedifying speculations, or "intrude into things unseen." (Col. ii. 18.) Let it suffice us to know that our Lord Jesus Christ is gone into the presence of God on behalf of all who believe on Him, as a Forerunner and a High Priest. (Heb. vi. 20. John xiv. 2.)

As a Forerunner, Jesus has gone into heaven to prepare a place for all His members. Our great Head has taken possession of a glorious inheritance in behalf of His mystical body, and holds it as an elder brother and trustee, until the day comes when His body shall be perfected.

-As a High Priest, Jesus has gone into heaven to intercede for all who believe on Him. There in the holy of holies He presents on their behalf the merit of His own sacrifice, and obtains for them daily supplies of mercy and grace. The grand secret of the perseverance of saints is Christ's appearance for them in heaven. They have an everlasting Advocate with the Father, and therefore they are never cast away. (Heb. ix. 24. 1 John ii. 1.) A day will come when Jesus shall return from heaven, in like manner as He went. He will not always abide within the holy of holies. He will come forth, like the