in their own homes; here and there throughout the great city, little bands of Christians gathered together to pray for the succour of their distinguished leader. But though their prayers were earnest, it would seem from what we are afterwards told that their expectations of ever seeing him again were very slight. It appeared so hopeless a case, that it must have been very difficult to keep their faith, though they showed their sincerity and earnestness by continuing in prayer.

III. Set at Liberty by an Angel.

Notwithstanding the desperate character of his circumstances, Peter was so soundly asleep on the night previous to the day intended for his execution, that though the angel came and filled the dungeon with supernatural light, he did not awake until he was smote on the side by his liberator. Obeying the injunction to arise quickly, the chains slipped off his hands. The eyes of the soldiers to whom he was bound, as well as of those outside, must have been supernaturally held during his escape. Having hastily dressed himself in obedience to the angel's instructions, he followed his guide through the various wards of the prison until they came to the outer gate, which opened before them of its own accord, and after they had passed through the street the angel disappeared. All this time Peter had been acting like one in a dream; and it was not until the angel had left him, and he found himself alone and at large, that he came to himself and realised his deliverance to be a fact.

"This deliverance of Peter from prison is one of the most remarkable facts on record, as an illustration of the hearing of prayer. Two powers are, as it were, struggling with each other (ver. 5), the one, secular power, attempting to hold the apostle fast and slay him; the other, the Church of Christ, desirous of rescuing him, and preserving his life and liberty. The former has all material instruments at its disposal-a prison, chains and fetters, soldiers and weapons; the latter has none of these, but in place of them, prayer-united and fervent prayer. Faith in God, who was in Christ, love to one another for Christ's sake, Christian hopeindeed the whole inner life that proceeds from redemption, infuses itself into such intercessions, and thus prayer lays hold on the omnipotence of God in faith. This united prayer in the name of Jesus Christ is heard; it accomplishes more than all the power of the world can attempt to do."-Lange.

IV. A Glad Surprise.

We are told that when Peter had "considered the thing" he went to the house where he knew his brethren would be likely to be assembled together. It was natural that he should take a little time to consider what it was best to do. He would feel that it would be necessary for him to leave Jerusalem before morning, and the question was whether he could venture to visit his friends and assure them of his safety first. He was probably led to the decision to do so by the thought that the same Divine power which had delivered him would prevent his falling again into the hands of his enemies, if he did that which was plainly his duty to do. The servants of the Lord are often placed in circumstances in which they have to stand and consider what it is best to do; but if they do so trusting in the Lord, they will not fail to be guided aright. The description of his arrival at, and admission to Mary's house is very simple and natural. He knocked at the outer gate, and the servant girl came to listen in the hope of ascertaining who might be there. The secrecy with which the Christians felt it necessary to meet at this time accounts for this precaution. Peter hearing footsteps inside, and knowing that they would be likely to be alarmed at his knock, spoke; and the girl as soon as she recognised his voice, was so overjoyed that she ran in to tell the news, forgetting to open the gate first. The friends inside were very unwilling to believe her story, but as Peter continued knocking they at length opened the door, and were filled with amazement at finding that it was indeed himself. As quickly as possible he silenced their eager exclamations, explained everything that had occurred, and took his departure for some place of safety, the locality of which is not mentioned.

May 27.-Paul and Barnabas in Cyprus.-ACTS xiii. 1-12.

NOTE." The second part of the Acts of the Apostles is generally reckoned to begin with the thirteenth chapter. At this point, St. Paul begins to appear as the principal character; and the narrative, gradually widening and expanding with his travels, seems intended to describe to us, in minute detail, the communi

The

cation of the Gospel to the Gentiles. thirteenth and fourteenth chapters embrace a definite and separate subject, and this subject is the first journey of the first Christian missionaries to the heathen."—Conybeare and Howson.

I.—Paul and Barnabas Called to Special Service.

We have first the names mentioned of the five principal "prophets and teachers" in the Church at Antioch. Barnabas, who is first mentioned, we are already acquainted with. Of Simeon, who is mentioned next, we know nothing definite. Lucius, of Cyrene, is probably the same as is mentioned in the epistle to the Romans (chap. xvi. 21); he was probably one of those by whom the Gospel was first brought to Antioch (chap. xi. 20). Manaen "the foster-brother of Herod the Tetrarch (Revised Version), was a man of whom we read with some surprise as being a Christian and a prominent teacher. But it should be remembered that amongst the women who ministered to our Saviour was "Joanna, the wife of Chuza, Herod's steward” (Luke viii. 3). It thus seems probable that the teachings of Jesus, following on those of John the Baptist, must have produced considerable influence in the court of that wicked king. The last mentioned of the five is Saul, who, though already in many respects the most distinguished, is probably mentioned last, partly because he was the youngest, and partly because he was the latest arrival amongst these leaders of the Church in Antioch.

These five devoted men were holding a council or conference, apparently accom panied with solemn religious exercises, when they received a special revelation from the Holy Ghost. They were enjoined to separate Barnabas and Saul for the work whereunto the Holy Ghost had called them. The form of expression seems to indicate that the call had been previously given to them privately, and that to consider it was the purpose of their consultation. While they were discussing the subject, all doubts as to the right course to pursue were set at rest by this special communication from the Holy Ghost. What the special service was to which they were called, appears from what followed, viz., the missionary journeys on which they immediately entered. It is easy to understand that the other three may have felt some hesitation about parting with their two distinguished colleagues, which was not removed until that peremptory message from the Holy Ghost settled the question. The two zealous missionaries were then solemnly ordained to their important work, and promptly despatched on their mission. The whole incident teaches us that in evangelistic work there comes, or should come, a stage in which the leaders of the enterprise may leave the care of what has been accomplished to others, while they go on to win fresh success in the regions beyond.

II.—A Missionary Tour through Cyprus.

The two missionaries took an attendant with them who is here called John (ver. 5), but in the previous chapter we learn that his surname was Mark (ver. 25); he was no doubt the same as Marcus (Col. iv. 10), and therefore Barnabas was his uncle; he is also supposed to be identical with the writer of the gospel bear ing his name. He accompanied them, no doubt, not so much as a personal attendant, but as an assistant in their work.

There is no mention of their preaching on their way from Antioch down to the coast, but probably they did so at Seleucia, the sea-port, before embarking. Arriving at Salamis, the principal town on the side of the island nearest the mainland, they travelled on, no doubt fulfilling their mission as they went, until they came to Paphos, the residence of the Roman governor, at the other extremity.

The following points deserving of notice, both as to this mission and subsequent similar ones, are condensed from works of repute and authority.

As to the selection of Cyprus as the first scene of their labours, several reasons are given. (1) It was just opposite Antioch, and there was no doubt frequent communication between the two places. (2) Barnabas was a native of the island, and would be anxious to preach the Gospel to his own countrymen. (3) There were in the island so many Jews, that they are said to have made up half the population. (4) Christianity had been already introduced there, and Cypryans were among those who first preached the Gospel in Antioch.

It is evident, from this and all the narratives following, that in these missionary journeys it was St. Paul's custom to preach first in the Jewish synagogues, and continue to do so until he was driven out from them. The following reasons have been given for this course. (1) The original instructions of Jesus Christ implied that they were to preach first to the Jews and then to the Gentiles. (2) Paul and his companions, as Jews, could not fail to be specially interested in the conversion of their countrymen. (3) The synagogues were resorted to not only by Jews, but by proselytes, and such men as Cornelius, who had abandoned heathenism without embracing Judaism; the synagogues therefore afforded the best means of communicating the truth to such Gentiles as were most intelligent and open to conviction. (4) The synagogues were the most convenient places of assembling; they were open to all, and Paul, as a Jew, was at liberty to speak in them. Thus, while seeking to fulfil his special mission to the Gentiles, he would feel that his most convenient mode of access to them was by making a free use of the synagogues of his own countrymen.

It may be noted here that in verse 9, we have mentioned the change of name from Saul to Paul, the latter name always appearing afterwards.

III.-Elymas Struck Blind.

When they arrived at Paphos. they found that the governor of the island (Autho rised Version, deputy; Revised Version, pro-consul) was an inquirer after the truthjust such another man evidently as Cornelius, but not so fully enlightened. In his search after further light, he had unfortunately fallen into the hands of a Jew, who was a sorcerer and false prophet, who had, by his deceptions, obtained great influence over him." But the Pro-consul was not so deluded by the false prophet as to be unable, or unwilling, to listen to the true. He sent for Barnabas and Saul, of whose arrival he was informed, and whose free and public declaration of the Word of God attracted his inquiring mind. Elymas used every exertion to resist them, and to hinder the Pro-consul's mind from falling under the influence of their divine doctrine. Truth and falsehood were brought into visible conflict with each other. It is evident, from the graphic character of the narrative, the description of Paul setting his eyes on the sorcerer, the mist and the darkness which fell on Bar-jesus, and the groping about for some one to lead him, that the opposing wonderworkers stood face to face in the presence of the Pro-consul-as Moses and Aaron withstood the magicians at the Egyptian court-Sergius Paulus being in this respect different from Pharoah, that he did not harden his heart."-Conybeare and Howson.

It is noteworthy that the first miracle wrought by St. Paul was a work of judgment, and that it was similar to that which befell him when arrested on his way to Damascus. We must not suppose that the apostles possessed the power of working miracles at any time, and at their own will and pleasure; it was only when impelled by a Divine inspiration that they wrought them. Thus St. Paul could not cure Epaphroditus of his sickness (Phil. ii. 25-30), nor his own thorn in the flesh. The words which St. Paul addressed to Elymas before striking him blind, constitute one of the most powerful rebukes to be found in the Scriptures.. The result of this contest between the true and the false teachers was the conversion of Sergins Paulus; and it should be noted that he was the highest in social station of any of those yet added to the Christian Church.

W. S. DEWStoe.

THE INFANT & JUNIOR CLASSES.-MAY, 1883.

BIBLE LESSONS.

May 6.-Peter Preaching to the Gentiles.-ACTS x. 30-48.

Peter's Errand.-Our last lesson told us why Peter went to Joppa. What great work did he do there? Before that he had been sent to teach a stranger who was on a journey. Who was the stranger? What did Peter teach him? And now another great work was given him to do. Peter, iike the other apostles, was a Jew. They supposed that what the Lord Jesus did, and what He sent them to do, was for Jews only. They did not yet know that Jesus died for all mankind. But God was about to show them that it was His will that all men, everywhere, should have the good news of salvation. One day three strange men came to the house in which Peter lodged, and asked to see him. Peter asked them why they sought him. They said their master-Cornelius-a Roman officer, had "been warned by an holy angel" to send for him that they might "hear words" of him. Peter, too, had been warned of God" that they were coming, and that he must go with them. So he went with these messengers, and after two days' journey they got to the house of Cornelius in Cesarea.

What Peter preached. Cornelius had "called together his kinsmen and near friends" to hear Peter, and "fell down at his feet and worshipped him " as soon as he had entered the house. But Peter took him up, telling him that he was but himself a man. What mistake did Cornelius make? Then Peter asked why he had been sent for? Hear Cornelius's answer. (Explain the vision, ver. 30-32, and read ver. 33.) How reverent they were, and how eager to know all that God would have them to do. This is the way to receive instruction, and to hear the word of God. And now Peter "preached Christ" to these expectant hearers. He said that he now knew that the "word" which was at first sent to the people of Israel was intended by God for men everywhere. Then he told them of the coming of Jesus of Nazareth, of His power and goodness, of the good He did, and of His healing them that were "oppressed of the devil;" how He was crucified; how God raised Him again on the third day, and how he and others had seen Him alive, and had eaten and drunk with Him, so that they saw He was really a living man again; and that He would come once again to be the judge of all; and that it was through His name alone that "whosoever believed" should have "remission of sins." This was the message brought to them by Peter.

What followed the preaching. (ver. 44.) What does this mean? God's Holy

Spirit entered the hearts of "all who heard." They saw how to get rid of sin. They believed on the Lord Jesus Christ, and were saved. Those who had come with Peter were" astonished." They had not expected that God would so bless any that were not of His own people-the Jews. Yet here was Cornelius and other Romans, having the same peace and joy that they had, and praising God as they did. And then Peter bade them be baptized, that they might have the same outward sign of being one with Christ that the rest of His disciples had. Since that day, the message of salvation has been sent to every tribe, and nation, and people, to which the followers of the Lord Jesus could get. It has come to us. How have we received it? Are we eager to believe and to "magnify God," as Cornelius and his friends were ?

May 13.-The Spread of the Gospel.-ACTS xi. 19-30.

How the Gospel was spread.-Do you remember how Stephen was put to death? and why? The wicked men who did that determined to put all others to death who followed the Lord Jesus. They thought, indeed, they could put an end to the great work which Jesus came to do, so they persecuted all who believed in flim. Who was one of the chief of these persecutors? Where and how was he stopped? Did this persecution stop the spread of the Gospel? Instead of that it spread it the more. For as these people were treated cruelly in one city, they fled to another. Wherever they went they preached and taught. Many who heard them believed, and were saved; and so the hatred of the enemies of the Gospel was made the means of spreading it far and wide. God often thus makes "the wrath of men to praise Him." Hear how the Lord blessed those who spread His word (ver. 21).

The work in Antioch.-One of the places to which the glad tidings were sent was Antioch. It was a great and fine city, far away from Jerusalem, but many of the people were heathen, worshipping idols, and living in gross sin. Yet some heard, and "turned to the Lord," even there. News of this came to Jerusalem, and the disciples then "sent forth Barnabas " to comfort and help them. Why did they choose him for this work? Because "he was a good man, and full of the Holy Ghost and faith." He knew just what the people wanted, and "was glad when he had seen the grace of God." What did he do when he got there (ver. 23)? And what came of his work? "Much people was added unto the Lord." He got another to help him, too. He saw that there was good work to be done in Antioch, and he knew one whom God had wonderfully fitted for such a work. "Then departed Barnabas to Tarsus for to seek Saul; and when he had found him he brought him to Antioch." For a whole year these two servants of the