indeed, be naturally supposed to be communicated at this moment. What the disciples prayed for was a miraculous power to heal and to perform other wonders as the means of establishing their faith in the gospel. When they found themselves possessed of these powers, by exercising them, and not before, they acquired the confidence which they wished for. Their boldness was not itself supernatural but founded upon reflection, and sprang from a consciousness of possessing extraordinary faculties, which were plain marks of the approbation and patronage of Heaven.

And they were all filled the Holy Spirit, and delivered the word of God with freedom of speech.

32. And the multitude of them that believed, that is, the five thousand, were of one heart and one soul, were of one and the same spirit, and loved each other as themselves, neither regarded any of them the things which he possessed as his own, but they had all things

common.

This strong, mutual affection was the natural result of entertaining the same sentiments, of a common feeling of gratitude to God for this high favour, and perhaps, most of all, of observing that all were partakers of the same miraculous gifts, and therefore alike the objects of divine regard. The voluntary division of property arose from this affection, and in part, probably, from that new plan of life which now opened upon them, and to which they intended to devote themselves in future; that of preaching the gospel. This was henceforth to become their great object, and not the accumulation of wealth. In these instances they acted like the former converts, of whom we have an account in the second chapter.

33. And with great power gave the apostles witness of the resurrection of the Lord Jesus.

They gave testimony to his resurrection, not only by words, but likewise by miracles performed in his name, and by powers derived professedly from him, and which were therefore a proof that he was alive; for God cannot give evidence in support of a falsehood.

And great grace was upon them all, or, "great favour was towards them all."

The extraordinary powers which they appeared to possess, the beneficent cures which they wrought, and their liberality to each other, raised the disciples very high in the estimation of many, who had not yet embraced their sentiments.

34. Neither was there any among

any among them that lacked for as many as were possessors of lands or

houses sold them, and brought the prices of the things that were sold,

35. And laid them down at the apostles' feet: and distribution was made unto every man according as he had need.

The choice which Jesus had made of these twelve persons to be the companions of his life, and the witnesses of his resurrection, pointed them out as fit for having this trust committed to them; and they showed themselves worthy of the trust, by distributing to every one as he had need. This implies, that not a few of the first proselytes were poor; otherwise there would have been no occasion for this kind of assistance. But it shows, at the same time, that they were not all of that description, there being many persons of property among them.

36. And Joses, who by the apostles was surnamed Barnabas (which is, being interpreted, the son of consolation) a Levite, and of the country of Cyprus,

37. Having land, sold it, and brought the money, and laid it at the apostles' feet.

It is not easy to say why Barnabas is more particularly noticed in this place, than another disciple: whether it is because he was the first who set the example, because he was a Levite, and such an act of liberality was not to be expected from him, or because his estate was larger than any other disposed of in this way, or for all these reasons united. From the name which the apostles gave him, "Son of Consolation," it seems evident that he bore a distinguished part in this charity. The Levites, although they had no land allotted them as a tribe in the division of Canaan, yet might purchase individually in any part of the country. His having land to dispose of, therefore, is not at all inconsistent with his character as a Levite.

REFLECTIONS.

1. THE pleasing description here given us of the temper and conduct of the first professors of the gospel, is well calculated to strengthen our faith in its divine origin. They appear to be men of unfeigned piety; for when threatened with danger, instead of fleeing from it, they address themselves to God in a prayer, which was the spontaneous effusion of a devout mind. Their piety too, is not enthusiastic and rapturous, like that of some modern devotees; but it is perfectly calm and rational. From the character of the Deity, as the creator and governor of the universe, they

justly infer his ability to alter or suspend the course of nature. When they ask for aid to their courage, they look not for an answer to their petitions by an unaccountable and irresistible impulse upon their minds, but for a confirmation of their faith by natural and adequate means, by being enabled to work miracles. They are not men of interested characters, who had worldly emoluments in view in the profession which they assumed; for their first acquaintance with Christianity is accompanied with the sale of their lands and houses, and with a division of their property among the poor. Judge now, whether such men are likely to deceive the world; whether those who have the justest apprehensions of the power and supremacy of the Deity would knowingly assert a falsehood in his name, and hereby expose themselves to his displeasure; whether men of pure and rational devotion are likely to be filled with imaginary notions of inspiration; whether men of the most disinterested and the warmest benevolence could be disposed to propagate a pernicious lie, for the sake of gain; or whether the belief of such men in the events of the gospel history, and their declaring them with boldness in the midst of the strongest opposition and the greatest danger, does not furnish irresistible evidence of their truth?

3. Let us endeavour to imitate the temper of these first Christians, in esteeming the good things of this life of little value, when compared with spiritual benefits. No sooner are they acquainted with the hopes of the gospel, and enjoy the honour of miraculous powers, than they learn to regard what they most esteemed before, and made the great object of their pursuit, as perfectly worthless, and are ready to distribute it among such of their Christian friends as had need of it. Such also was the temper of Paul, who esteemed all things but loss for the excellence of the knowledge of Christ Jesus his lord; and such will be the temper of all who have imbibed the genuine spirit of Christianity. Let us, my brethren, examine ourselves by this test.

SECTION VII.

The punishment of Ananias and Sapphira.

ACTS v. 1-16.

1. BUT a certain man named Ananias, with Sapphira his wife, sold a possession,

2. And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet.

By appearing to dispose of his property, and to put the price. into the hands of the apostles, for the benefit of the disciples,

Ananias probably expected to obtain the same popularity as Barnabas had acquired by the same means; and, as those who had parted with all they had, must still have something for their subsistence, he intended to claim a share of the common fund. This share joined to what he retained, might make his circumstances as good, if not better, than they were before. But as he intended to impose upon the apostles, men who possessed miraculous powers, it was a high affront to the Being by whom they were inspired; and as the fraud, when discovered, would bring great reproach upon the Christian name, and prove an essential detriment to an infant cause, it was punished with great severity.

3. But Peter said, Ananias, why hath Satan filled thy heart to lie to, "to deceive," the Holy Spirit, and to keep back part of the price of the land?

4. While it remained, was it not thy own? and after it was sold, was it not in thy own power ?

Why hast thou been guilty of a falsehood to which there was so little temptation? For thy profession of the Christian religion did not oblige thee to sell thy land, nor, when sold, to lay the produce, or any part of it at our feet? Here he remonstrates with him on the folly of his conduct; in the next words, on the heinous impiety of it.

Why hast thou conceived, "determined," this thing in thy heart? Thou hast not lied unto men, but unto God.

:

That is, not to men only, but to God also; for he had lied to both to men, because he had brought but a part of his property to the apostles, when he professed by his words, or his actions, or both, to bring the whole; and to God, because he was guilty of this falsehood before men, who had given proofs of their being assisted by divine powers, and might therefore be well supposed, like the ancient prophets, to be acquainted with the hearts of men. By the devil and Satan, the writers of the New Testament sometimes mean the persecuting power, as when it is said, The devil goeth about like a roaring lion, seeking whom he may devour; at other times, the supposed author of all moral evil; as when it is said, the devil put it into the heart of Judas to betray his Master. In this sense Satan seems to be used in the present instance, where he is said to have filled the heart of Ananias with the design of deceiving the Holy Spirit. Not that they suppossed that he had any real agency, by which he could instigate to this or other crimes; but it was the common language of the Jews, borrowed, perhaps from some of their Eastern neighbours; for what is said to be the work of Satan, in one verse, is said to be conceived in his own heart in the next.

5. And Ananias, hearing these words, fell down and gave up the ghost, "expired," and great fear came upon all them that heard these things.

His death was not the effect of sudden surprise or violent remorse, in consequence of having his guilt thus detected and exposed; but was produced by divine power, as a punishment for his crime, and a warning to others of what they might expect, if they should be guilty of a like offence. Such an event was well calculated to strike all who heard of it with an awe of the divine power. But that part of this verse which speaks of the impression produced, seems to be out of its place, and to be inserted here by mistake from the elventh verse, where it very properly closes the account of the whole transaction.

6. And the young men arose, i. e. the young disciples, wound him up, and carried him out, and buried him.

It is usual with the inhabitants of Eastern countries, in order to prevent the infection which might be produced in a hot climate, to bury the dead within twenty-four hours after death; but this man was not kept the usual time; for he had every appearance of death, and there was less hope of a recovery in this than in other cases of sudden death.

7. And it was about the space of three hours after, when his wife, not knowing what was done, cme in,

8. And Peter said unto her, Tell me whether ye sold the land for so much? i. e. that for so much and no more. And she said, Yea, for so much.

9. Then Peter said unto her, How is that ye have agreed together to tempt, "to try," the Spirit of the Lord? Behold, the feet of them which have buried thy husband are at the door, and shall carry thee out.

To tempt the Spirit of God, or, which is the same thing, God himself, is to make an improper trial of his power or knowledge, from presumption or distrust,* which is no small offence in his creatures. Of this offence both Ananias snd Sapphira were guilty, when they imagined that they could impose upon men who had given such unquestionable proofs of being aided by the power and knowledge of the Supreme Being.

10. Then fell she down straightway at his feet, and expired. And the young men came in, and found her dead, and, carrying her forth, buried her by her husband.

* Farmer on Christ's Temptation, p. 118.