I. The prayer they offered

The particular point of view in which I wish this to be noticed is, as illustrating the holy superiority to all personal considerations, which the first Christians manifested in the midst of their deepest trials: they disdained to think of their own ease or interests, in comparison of God's honour, and the welfare of mankind. Yet so far were they from ostentation, that it is from what is omitted, rather than from any thing expressed, that we collect this exalted sentiment. In their prayer,

1. They view the hand of God himself in their trials

[They address Jehovah as the Creator, and consequently the Governor, of all things both in heaven and earth. They bring to mind a prophecy of David, wherein it was foretold, that all the powers of the world would combine against the Lord and his Christ. They acknowledge that this prediction had been verified in the opposition which had been made to their Divine Master, by all, whether Jews or Gentiles. But in all this they see and confess the hand of God, ordering and directing all things in such a way that his own decrees and purposes should be all fulfilled".

Now all this may at first sight appear to have been irrelevant to their case: for, what reference had it at all to their sufferings? The connexion between the two must, as I have said, be found in that which is implied, rather than in that which is expressed. It is as though they had said, Thou, Lord, hast foretold that thy Church and people shall be persecuted thou hast shewn us, in the person of thy dear Son, what we are to expect at the hands of ungodly men but, as in his case, so in ours, nothing can be done but what thou thyself hast ordained; nor can the bitterest foe upon earth exceed the commission which thou, for wise and gracious ends, hast given him. We therefore bow not our knees to deprecate any trials, which thou mayest see fit to send, but only to ask of thee such a measure of grace, as shall enable us to sustain them, and such manifestations of thy power as shall carry conviction to the minds of our most obdurate enemies.' Thus,]

2. They desire only that God may be glorified in them

[They desire to rise to the occasion, and to have their energy increased in proportion to the difficulties which they have to contend with. Their own concerns are swallowed up, as it were, in the honour of their God. Happy attainment! How surely must those supplications prosper, which are dictated by such a principle, and proceed from such hallowed lips!]

The acceptableness of their prayer will be best seen in,

II. The answer they received

"The house was shaken wherein they were assembled," in token that God had heard them, and that he was able to effect whatever should most conduce to their welfare. The Holy Ghost also was poured out upon them in a more abundant measure, not in his miraculous powers, but in his gracious and sanctifying influences: so that the effect was immediately visible in all. Observe the effect which was instantly produced;

1. On the Apostles

[In them we see an immediate increase of zeal and constancy: "They spake the word of God with boldness; not only not intimidated by the threats of their enemies, but greatly strengthened to execute their office with energy and effect; insomuch, that "with greater power than ever, they gave witness of the resurrection of the Lord Jesus"." Mark the connexion of this with their persecution; and see how influential their trials were to render their ministry more extensively beneficial. Their own souls were quickened by the opposition which they met with; they were strengthened from on high in answer to their prayers: every word they uttered was attended with unction and with power: having within themselves the fruits and evidences of Christ's tender care, they could not but commend him to others, as an able and all-sufficient Saviour, and urge all to seek the blessings which they themselves so richly enjoyed.

Now it is thus that ministers are formed at the present day. If they have experienced but few trials, they possess, for the most part, but little energy. It is only when, under difficult and trying circumstances, "their eyes have seen, their ears heard, and their hands handled the word of life," that they can speak of Christ with a feeling sense of his excellency. In

c ver. 33.

speculative knowledge they may be complete; but in divine unction they will be very defective; and their words, from the want of that unction, will never reach the heart. Hence God generally permits his most faithful servants to be severely tried, in order that from their own experience they may be able to instruct and comfort the people committed to their charged. Next, see the effect produced,]

2. On the Church at large

[As in the teachers there was an immediate increase of holy zeal, so was there in the hearers a visible augmentation of heavenly love. Instantly "the whole multitude of believers became of one heart and one soul: neither said any of them that aught of the things that he possessed was his own; but they had all things common." They all considered themselves as one body and exactly as the different members of a body, the eye, the ear, the hand, the foot, employ their respective powers, not with a view to any separate interest of their own, but for the collective benefit of the whole, so did these Christians, as soon as ever they were "filled with the Holy Ghost;" every one selling his houses or lands to form one common stock for the support and comfort of the whole.

Mark then here also the effect of persecution; how it united the Lord's people in one common bond, and advanced their mutual love to a height, which under other circumstances it would never have attained. Doubtless the particular act of casting all their property into one common stock is to be imitated only under circumstances similar to theirs: but the Spirit that dictated that act should abound in us, as much as in them and it will abound in us in proportion as we possess the grace of Christ. The trials of the saints at this day being light, they know but little of sympathy, and make but little sacrifices for the good of others: but, if they were driven more to God by the sword of persecution, they would feel greater need of sympathy themselves, and would be ready to exercise it in a far larger measure towards others.]

From whence we may LEARN,

1. Where to go with our troubles—

[Whither should we go, but to that God, who has ordained them all, and promised to overrule them for our eternal good? The Apostles indeed went first "to their own company, and reported all that had been said to them:" but this was for the purpose of comforting and encouraging them, and not with a view to obtain comfort or encouragement themselves; for that they betook themselves to prayer, having

d 2 Cor. i. 3-6.

engaged all the Church to unite with them in their supplications. The benefit of this measure to all who engaged in it, you have already heard: whilst they were in the very act of pouring out their souls before God, an answer was given from on high; and every soul was filled with grace and peace. And say, brethren, has it never been so with you? Look back to seasons of affliction, when you could find no refuge but in God: have they not proved seasons of peculiar refreshment to your souls? Have you not received "strength according to your day," so as not only to endure your tribulations, but to glory in them? Bear in remembrance then that direction which God himself has given you; "Call upon me in the time of trouble, and I will hear thee, and thou shalt glorify me." Yes, "cast your burthen on the Lord; and he will sustain you."]

2. How to recommend our principles

[It is to the shame of Christianity that there are so many parties amongst us, and that there is so little love exercised by them towards each other. Compare the Church at this time with the Church of Christ in that age: alas! at what a low ebb is vital godliness amongst the professors of the present day! Instead of uniting against the common enemy, they do little but dispute with each other: and, instead of every one denying himself for the good of the whole, they are all immersed in selfishness, and are intent only on their own personal ease or interest. But so did not the saints of old: they constrained their very enemies to say, "Behold, how these Christians love one another!" O that such seasons might speedily return, and that our eyes might witness them in this place! But it is to be feared that we shall never learn this lesson, till we are taught it in the school of affliction. Yet how much better were it to learn it from the example of the primitive saints, and especially from the example of "the Lord Jesus Christ, who, though he was rich, for our sakes became poor, that we through his poverty might be rich!" Beloved brethren, set these examples before you, and implore grace from God, that you may be able to walk in these blessed paths. Then will you "put to silence the ignorance of foolish men," and constrain your very enemies to "acknowledge, that God is with you of a truth."]

MDCCLII.

ANANIAS AND SAPPHIRA.

Acts v. 3-5. But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.

IN contemplating the dispensations of Providence, there are some which, on a superficial view, we should be ready to accuse of severity; but, on a closer inspection of them, we shall find them to be replete with mercy. At the first establishment of the Jewish religion, Nadab and Abihu were slain for offering incense with strange fire; as Corah also and his company were for their rebellion against Moses. But such judgments, though terrible to the individuals concerned, had a direct tendency to benefit the nation at large; inasmuch as they proclaimed to all, that "God was greatly to be feared," and "to be had in reverence by all them that are round about him." Thus, at the first establishment of the Christian Church, Ananias and Sapphira were struck dead for endeavouring to impose on the Apostles, and for professing to give the whole produce of their estate to the Church, whilst they held back a part of it for their own use. In our text, Peter shews him the enormity of his offence, and inflicts upon him the judgment which he richly merited. To make a suitable improvement of this history, we shall notice, I. The representation here given of the Holy Ghost

The falsehood uttered by Ananias and his wife seems to have been designed only to impose on the Apostles and the Church: but St. Peter speaks of it as "a tempting of the Spirit of the Lord"," and "a lying to the Holy Ghost," or, in other words,

a ver. 9.