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the law, or from his connection with the sect of the Zealots which is mentioned by Josephus in his history of the Jewish war. But no proof appears that this sect existed previously to that unhappy war.

What became of St. Simon after the day of Pentecost, is very uncertain ; some writers having asserted that he preached in Africa, and others having assigned Europe for his province. The place and manner of his death are equally unknown.

St. Jude had two other names besides that of Jude or Judas, by which he is distinguished in the New Testament. He is called Thaddeus and Lebbeus. That these names belonged to the same person, appears from a comparison of the catalogues of the Apostles which the different Evangelists have given. (See Luke vi. 14, 15, 16. Matth. x. 2—4, and Acts i. 13.) It has been supposed that these names were used for the purpose of distinguishing our Apostle from the traitor Judas; and it is remarkable that, while neither St. Matthew nor St. Mark ever call him Jude, St. John, who so denomi. nates him, takes particular care to prevent any confusion from the ambiguity of the name. (See John xiv. 22.)

That St. Jude was related to our blessed Lord, appears from the objection which His own unbelieving countrymen raised against His pretensions to Divinity, saying, “Is not this the

, carpenter's son? Is not his mother called

Mary, and his brethren, James, and Joses, “ and Simon, and Judas ?" Besides which, Jude styles himself “ the brother of James,” the Bishop of Jerusalem, in the superscription of his catholic epistle. It is probable that the four

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above mentioned persons were the sons of Joseph, the husband of Mary, by a former wife.

The accounts given us of St. Jude's ministry after the day of Pentecost are scarcely more satisfactory than those given of St. Simon. It seems however to be agreed that Judea, Galilee, Idumea, Arabia, Syria, and Mesopotamia, were the principal scenes of his labours. Ry the Latin church he is said to have suffered martyrdom in Persia, in consequence of his successful opposition to the superstitious rites of the Magi.

Finding nothing more on which we can depend concerning our two Apostles St. Simon and St. Jude, we proceed to consider the collect which is appointed to be used on the day that is consecrated to their memory. The appearance of their names in the list of the twelve Apostles, by whose ministry the world was first evangelized, is sufficient to endear them to us.

Our collect consists of-A preface, gratefully reciting the mercy of God in erecting His “ church on the foundation of the apostles and

prophets, Jesus Christ Himself being the head - corner-stone"--and A prayer appropriate to this introduction.

The preface is a verbal quotation from Eph. ii. 20, wherein the church of God is compared to a building. This emblem, which is strikingly instructive, is frequently used in the pages of Divine Revelation; the edifice referred to being sometimes a house, at others a city, and frequently a temple, or an edifice dedicated to Divine worship. It is the latter of these to which our collect and the text on which it is founded allude; and the temple at Jerusalem is the archetype to which our ideas are naturally

led in contemplating this view of the Christian church.

In surveying an edifice, the inquiries which arise in the mind respect-Its foundation,-Its architect, -- Its materials,-Its use,—and Its style of building. The two latter of these inquiries will fall under consideration, when we come to the petitionary part of our collect. Its introduction leads us to consider the three former particulars.

The foundation on which the edifice of the Christian church is built, is that “of the apos“ tles and prophets, Jesus Christ Himself being “ the chief corner-stone." When the apostles and prophets are spoken of as the foundation of the church, they are not to be considered personally; but it is the doctrine which they taught that is intended. · When our Lord, addressing Himself to Peter, said, “ Thou art Peter," and added, alluding to the interpretation of his name, which signifies a rock, “On this rock " will I build my church,” He must be supposed either to have pointed to Himself, or rather to have referred to the doctrine which St. Peter, in common with the other Apostles, would promulgate to the world, whereby sinners would be brought to believe in His name for pardon, holiness, and heaven. The apostles and prophets were not crucified for us, nor are we baptised in their names. But all our hopes of salvation are built on the doctrine of the cross, which they preached and have transmitted to us.

In the doctrine of the apostles and prophets there is the most perfect concord; all of either college having concurred in building their own hopes, and in leading others to build theirs, on

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Jesus Christ, the “ stone which God has laid in “ Sion for a foundation--the tried stone, the “ precious corner-stone, the sure foundation,” * other than which can no man lay.” (Is. xxviii. 16. 1 Cor. iii. 11.) He, as God-man Mediator, as the atoning sacrifice, and the justifying fulfiller of the law, is the sole basis of a sinner's hope. On Him the whole pressure of the building rests; on Him its stability intirely depends; and by Him are all its parts united. The primary existence of the church, and its subsequent safety, result from His mediation. Of Him, as the Alpha and Omega, both the foundation and head stone, all the prophets spake with one mouth, as if they had possessed but one common organ of speech. (Luke i. 70. Acts iï. 18, 21.) And the apostles, as if their bodies had been animated by one soul, " determined to know nothing but Jesus Christ < and Him crucified." The fact is that the same Spirit, who is the glorifier of Jesus, spake by them all,

Let the reader inquire whether he be built on • the foundation of the apostles and prophets,

Jesus Christ being the head corner-stone,”-or not. The question is momentous, and involves eternal consequences. The state of our hearts and the conduct of our lives will enable us to solve it; in doing which we shall derive assistance from the remaining part of our collect.

The architect of that spiritual building, which is raised on “the foundation of the apostles and

prophets, Jesus Christ Himself being the head - corner-stone,” is God. He drew the stupendous plan, and He carries it into execution. He laid the foundation-stone, and He puts every living stone of which the building is composed in its proper place, and fixes it there. The builder

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and maker of the church is God. Preordination, Redemption, Conversion, are all of God. And though instruments are used in the accomplishment of the Divine purpose, the good that is done upon earth, God doth it Himself.* The work of the prophets, and the apostles, and of their successors in the ministry, is merely instrumental. The agent of the work is God. Vast as are the benefits which we derive from the labours of the prophets and apostles, to God who raised them up, qualified them for their office, commissioned them to exercise it, and gave them all its success, is the undivided honour due.

The materials of which this “spiritual house" is composed are called by St. Peter (1 Eph. ii. 5) “ lively stones.” Christ the foundation is ) the living stone, which hath life in Himself; and all genuine Christians, by being built on Him, derive life from Him. He diffuses a principle of spiritual and eternal life throughout the whole edifice, and every stone of which it is constructed. His Spirit pervades every part of it. By His power the stones are hewed out of the quarry of corrupt nature, are squared and polished, set in the building, and cemented to the foundation and to each other.

Are we conscious of these operations on our own souls ? In making the inquiry let us remember, that it is the invisible church of God of which our collect speaks, a “spiritual house;" and that we may belong to the outward and visible community, without being incorporated in that

* “SALUTIS CATENA. Deus ordinavit, VERBUM promittit, Christus meruit,” SPIRITUS retegit, “SACRAMENTA obsignant, Fides recipit, Os fatetur, OPERA tes: tantur."- -Woll. Comp. Theol. Christianæ.

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