St. Paul argues back, that "all things are" really "oura" in Christ (1 Oor. IU, 21-23).-R T, Ver. 33.-" Grrat grace." ThiR expression may refer to the measure of Divine favour resting upnn the early disciples; or to the favour which they found among men, who could not fail to see and admire the spirit of" self-sacrifice" which was exhibited by what they were doing. We dwell on the former of these references. More grace, fresh grace, greater grace, rested on them after the imprisonment and deliverance of their leaders. "'e are to underi.tand that the holy fervour manifested by them at this time was not accounted for by such things as the incoming of wealthy members or the mul- tiplying of their numbers, but by the increase 11nd enlargement of the "grace" that rested on them. "Great grace" is ever the one secret of great spiritual power, Looking at the incidents connected with the text, we observe- I. Tms w A.S NOT THE FIRST BESTOWMEXT OF anAOE, Recall the scene of the Pentecost. Show in what sense that may be spoken of as the first coming of the Spirit. Explain why that coming was attended with outwa,·d signs, and why the presence of the Spirit is notnow manifest in such miraculous gifts. 'l'he "grace" in us may be as great-may be greater-though the attendant signs and expressions differ. Show what are the first signs of" grace" working in us. Signs in thouglit,feeling, conduct, and relations. Illustrate by what is said of Saul of Tarsus: "Behold, he prayeth." II. THAT FIRST GIFT OF TEE SPIRIT WAS WELL RECEIVED AND USED. This may be illustr:.ted in the earnestness and zeal of the apostles, as well as iu the active, devoted, ancl zealous life of those converted under the apostolic teachings. III. DECAUSE WELL IlECEIVED AND USED, 111:0nl!: GRACE WA.B GIVEN. The further grace enabled them to suffer nobly and well; to testify for Christ even before governors and kings, and to pray together and live together and worl, together, in loving union and mutual forbearance, and charity. And so we come to apprehend afresh God's great and ever-working law, expressed in the familiar words, "To him that bath shall more be gi ,·en ; " " We are not straitened in God; " " Then shall ye know, if ye follow on to know the Lord," etc. God's grace is indeed "free," sovereignly free, but he has been pleased to set it under conditions; and one of the chief conditions is that we shall bave used wiEcly and well the grace already received. 'l'o those who 11.refaithful in using grace the promise applies, "He giveth more grace." Then, if we feel the need of and long for "great grace," let us see that we deal rightly in response to the leadings and movings of the grace we have. Empty the vessel in service for others, and God will be sure to refill it. Trim the lamp, and let its light shine brightly all around, and God will be sure to replenish it with abundance of fresh oil-R. T. "Vers. 36, 37.-The power of a high example. That of Joses,or Ilamabaa. This mnn was the companion of St. Paul in his first missionary journey (eh. xiii. 2). For his character, position, and influence in the Chnrch, etc., see the Commentary. His wa1 Ly no means the only case of self-sacrifice, but it was, for some unexplained reasons, the most striking case,. and it was regarded as a typical one. Possibly the subsequent influence gained by Barnabas led to the preservation of this narrative of his noble self- denial And we may learn from him what a mission opens for those who can make great sacrifices/or Christ. L RICHES ABE OFTEN A RELIGIOUS BTh'DRANCE. Illustrate from our Lord's teaching respecting the" camel and the needle's eye." "How hardly shall they that have riche■ enter the kingdom of God!" "Not many mighty, not many noble, are called." 'l'he poor in this world are often the "rich in faith." Barnab!ls'e property might have kep& himfrom Oh1·ist, or made him only such a timid and weal, disciple as rich Nicodemus and rich Joseph of Arimathiea were. n. RICHES OFTEN BECOME A TEST OF RELIGIOUS FEELING. Illustrate from the case of the "rich young ruler," who bad some feelings and desires, but could no, wholly follow them. Love of position and of wealth was stronger even than longing for" eternal life." Compare Demaa. ill RICHES MAY BECOME A MEDIUM OF RELIGIOUS EXPRESSION, AND 80 A MEANS OF RELIGIOUS CULTURE. It did in the case of Barnabas. He used his talents and his gifts for Christ's service and his Church's good, and he further found out how he migh.t, THE ACTS OF THE APOSTLES. 167
for the same purposes, use his money and his lands. He was both blessed in himself and B meanB of blessing to others in so doing. Still those who have the trust of riches need the impulse of the example of Barnaba.q, and may even reach towards the com- pleteness of his self-sacrifice. Explain ~hat there is sometimes an exa9geration in the surrender of all property, ancl assumption of voluntary poverty, which is in no sense commended by this example. 'l'o use our property wisely and well in the service of Christ is a far nobler thing than to shirk our personal responsibility by snrrenclering it all to others. The lesson to le:.rn from the record concerninc; Thrr,abas is that we should hold all we have-riches, talents, position, influence, everytl1in~-at. the cail and service of our Jivina Saviour, and be ready even to sacrifice it all, if in that form we are required to testify our "zeal for the Lord." But the imitation of a. high example has this peril. It may be merely the imitation of the act, a.ad not an act dictated by the same motives and done in the same spirit. The followers of" them who through faith and patience inherit the promises" are those, and those only, who act in the h:illow- ing and ennobling influences of the same "constraiaing love." \Ve must yield and give only for Ohriat's sake.-R. T.