of the mercy of God; the adoption of man by the Father; his reconciliation and redemption by the Son; and his regeneration and sanctification by the Spirit— all combining to re-establish the divine image in his soul and body, are solemnly expressed, and divinely sealed and confirmed by the names of the trinity, the Father, Son, and Holy Ghost. The sacrament of baptism contains a mysterious treasure, greater and higher than either earth or heaven, for it contains the name of God and the whole of the Gospel. In its essence, it is a second incarnation of that Word which was from the beginning with God, and by whom all things were made. It is the sacrament, that is, the visible yet mysterious testimony of the covenant which the omnipotent God has entered into with man, in order to assure him of his adoption and blessing; and it is also the entrance of his name into the book of life. Therefore must baptism, in this instance, perfect and conclude God's work of mercy to the believing Gentiles at Cæsarea, and be a testimony that their names were written in heaven.

What joy and happiness must Cornelius and his friends have experienced, and how must their souls have praised the Lord and his holy name, after they had been received by baptism into his church, for the living fountain was opened out of which they were to receive grace? We obtain no more by baptism, however, than what we can grasp by faith, for it is written, 'He that believeth and is baptized, shall be saved.' What advantage would it be to a man, to have a deed in his hands proving his possession of a large property,

as long as he refused to assert his claim? What good would it do to an orphan child, though a rich and benevolent man said to him, 'I will be thy father, thou shalt be my child, and that which is mine shall belong to thee,' if the child would not believe his words, that is to say, if he would not accept his blessings! The faith which we have in our hearts is the power of receiving, and as soon as we have received, it becomes a possession; but baptism is, and remains a gift, to which we may always have recourse, as to the mercy-seat, which is Christ Jesus.

'He that believeth and is baptized shall be saved.'The ground of their salvation was laid, and a new life had begun in them; 'buried with Christ in baptism,' wherein they had risen with him, through the faith of the operation of God, who had raised him from the dead; they henceforward contemplated the things which are from above, and no longer that which is earthly. Their souls, clad with salvation, and covered with the garments of righteousness, now became joyful in the Lord and magnified God. Having been baptized into Christ, they had put on Christ, and full of thankful love towards their glorified Redeemer, they sought, by the joyful confession of his name, and a faithful imitation of his example, to dedicate to him their whole life, body, soul, and spirit, and to become more and more worthy of his kingdom of grace, and his future glory. Baptism in the name of the Lord, which he himself had appointed immediately before his ascension, was a symbol, a seal, and a pledge of the glorious future, when they should be freed from the prison of their mortal

body, and the imperfections of their earthly life, and when they should behold him whom their soul loved, face to face, through all the ages of eternity. In order to renew and quicken this eternal covenant, and to strengthen their relation with God and Christ, they were now permitted access to the Lord's Supper, that by receiving his body and blood into their souls, they might become partakers of eternal life. For whosoever hath, to him shall be given, that he may have more abundantly.

CHAPTER XV.

PETER TARRIES WITH CORNELIUS CERTAIN DAYS.

We are now at the conclusion of the beautiful and remarkable history of the Centurion Cornelius. When the narration of any occurrence causes it to be vividly depicted in our minds, we may be said to live it over again; in this manner we have experienced in our own persons much of what is described by the Evangelists, and beheld Cornelius and his friends as in a mirror. It was for this reason that the conversion of the first Gentile family was transmitted to us in writing, as a most important part of that Christian belief into which we are baptized. We see in the history of Cornelius, that he was acquainted with the existence of the one true God, and Almighty Creator of heaven and earth, by means of the manifestation of the old covenant, in the sacred writings of the Jews; and also that it was not a mere cold conviction, but an ardent belief, and a heart-felt longing after the fellowship of the only source of salvation and happiness. We behold also in our history, the path which God takes, in order that all may come to the knowledge of the truth, and that he may be found by those that seek him. We hear the Apostle describing the person and character of the Mediator and Savior Jesus Christ, the incarnation of the Son of God, and his wanderings upon earth, his death

on the cross, his resurrection and ascension, his glorification, and return again to judgment.

We then see and understand how Cornelius and his household heard the word preached unto them with humility and child-like faith, how they received forgiveness of sins, and the gift of the Holy Spirit, and then, as a seal and testimony of the fellowship and grace of God, were renewed by the baptism into the Church of the Lord Jesus Christ, and into the community of his saints.

The history now concludes, and we might perhaps expect it to relate something more; for instance, the progress of the new life in those so lately awakened from sleep and risen from the dead, and the manner in which Christ continued to illuminate their minds! Presumptuous idea! The Holy Scriptures are even silent with regard to the remaining history of the young man at Nain, and Lazarus of Bethany, both of whom our Savior recalled to life. After Nicodemus visit by night and conversation with our Lord, his history is lost, like a rivulet amidst the sand; we do not ever behold him rise up and depart, and scarcely are told how long he hearkened to the Master in Israel.

He came, but unfortunately for himself, he also departed before that flower had opened, the germ of which was in his soul; yet the Evangelist twice alludes afterwards to the nightly visit of this Pharisee and ruler among the Jews. It is otherwise, however, in our history. The rays of the rising sun had suddenly opened the hearts of the little household at Cæsarea, and in their joy they could now say, 'Lo the winter is