It is interesting to see how God works in many ways toward one end, and how, from the first day of the Christian era, he has been acting on the world and on the Church, making all things to move toward one glorious issue.

I. THE MANY WAYS OF GOD'S WORKING. We may be reminded:

1. How he defeats his enemies. "They which were scattered abroad upon the persecution... traveled... preaching the Word," etc. (ver. 19). If the enemies of the truth had been its best friends, they could not possibly have taken a course more favorable to its circulation and establishment than the one they took. God overrules the designs of his foes, and turns their attacks upon his kingdom into actual support. Again and again has the enmity, the cruelty, the violence, the cunning of sin been compelled to subserve the interests of righteousness. Mischief smites down the standing corn of truth, but, so doing, it sows living seed from which a large harvest will rise.

2. How he teaches his 'fiends. Those who were scattered abroad went "preaching the Word to none but unto the Jews only" (ver. 19). They did not understand that the gospel was intended for mankind: this was an enlargement of view which the Christian Church had then to gain. Its Divine Master had to teach it this most necessary lesson. How should he do this? He might have done so

(1) by the direct inspiration of his Holy Spirit; or

(2) by manifesting himself to some one of the apostles and conveying through him his mind on the matter. But he chose to do this

(3) by the teaching of his providence. "Some of them" - we do not know who, some whose names are lost and will never be discovered - some men from Cyprus and Cyrene, "when they were come to Antioch, spake, unto the Greeks [not 'Grecians'], preaching, the Lord Jesus." And this unpremeditated, irregular work proved to be marvelously successful (see ver. 21). When the Church at Jerusalem heard of these unauthorized proceedings, they dispatched Barnabas to inquire into the matter (see ver. 22). The nobility of his character and excellency of his spirit triumphed over the narrowness of his views, and, instead of disowning and discouraging the work, he acknowledged its Divine origin and furthered it to the height of his power. And thus the seal of apostolic sanction was set to the broader aim and the larger hope. Thus God leads us into his kingdom of truth. He places us in such circumstances that we take right steps without realizing all the consequences therein involved, and then our convictions rise to the height of our actions.

3. How God uses his servants. "Then departed Barnabas... to seek Saul" (ver. 25). Barnabas served God and his race in one way, Saul in another. Barnabas was not the man to do what Paul afterwards did. He had not the evangelizing, organizing, literary faculty in anything like the same degree in which his illustrious colleague possessed it. But he served the Church and the world in his own way. It was a valuable contribution to the cause of Christ and of the kingdom of God to introduce the distrusted convert to the confidence of the Church (Acts 9:27), and to give him such an opening for the exercise and training of his varied powers as that he now enjoyed at Antioch; it was an eminent and precious service thus to place on a firm footing and to bring into the foreground the man who was to be the means of doing such work as Paul accomplished for mankind. What immeasurable service have the fathers and mothers and teachers of our great reformers, evangelists, preachers, etc., rendered their race! Other men have other spheres to fill; that of Paul was the sphere of abounding activity. We may be sure that he had a great deal to do during those twelve months at Antioch, in "teaching many people" (ver. 26). Some in quieter, others in more active scenes; some in virtue of intellectual, others by means of moral and spiritual gifts; some by their influence on a few influential men, others by their action on the multitude; some by impressing their convictions on men by direct personal appeal, others by organizing and arranging; all in the way chosen of God and pleasing to him, play their part and do their work in their hour of opportunity.

II. THE ONE WORK OF GOD. At Antioch it became convenient to distinguish the converts to the new faith by some name which marked them off from the Jews; they were called "Christians." It is a mark which speaks of the rising tide of truth. It reminds us that God was working out a grand design, far, far beyond the elevation of a favored nation, viz. the redemption of the whole race of man by faith in Jesus Christ; he was and is engaged in "reconciling the world unto himself in Christ." - C.

You know the strain and the stress of the situation recorded in my text. We are speaking of Antioch, to which Barnabas is sent. Here, then, we have a strong, central, organised Church, going its own way on somewhat new lines, with a new environment, with a new development. And yet it causes a great deal of anxiety in those who are left at home in the old places in Jerusalem. This strong, assertive child of theirs, to what will it grow, what will happen to it? The very preachers who founded it made them at Jerusalem nervous. The gospel was in them as Stephen had proclaimed it; and they knew it was for the Greeks as well as for the Jews. It was the Greeks that were flocking in, from beyond the strict borders of the old race, and it was out of this people the Church grew. Such a Church would sit light by the old traditions. It was a new capital for Christianity, with altogether Gentile associations; and habits, and customs, and interests, and environment, and style of thought, and even of language, would none of them be Jewish. How different! And it was all going on so fast! "To what lengths are they going at Antioch? Where will they stop?" And so there was a bitter problem to solve, then as at all times; and it is difficult for us to realise how deep their anxieties would go; how possibly the Twelve would be almost as anxious as any. They might share the alarm with perfect loyalty. And then they had so much to think of — those Twelve at Jerusalem. There were the angry, hot-headed Pharisees, who believed in such numbers after the Lord had risen. They came pouring into the Church; but they were half Pharisees still. Their prejudices were very strong; and they had always been in terror of these Gentile converts; and here were the people at Antioch going ahead in a way just to give these people a sort of excuse to say, "Ah, we told you what would happen if these foreigners were let in!" And naturally the apostles say, "Well, we must be tender to these Jewish converts of ours, we must consider them, they are sensitive; there may be a recoil, a schism, if we do not hold in those at Antioch." We can measure how terrible the danger was by remembering how fierce was the storm when it did finally burst on the head of St. Paul. So severe was the crisis, so imminent the peril. And yet all was warded off; the storm that afterwards broke on St. Paul was kept clear for the moment, and it was all done by one man. One name, the most honourable and beautiful; one name that could hold things together for the time; one name that could persuade, conciliate, win confidence, and avert wrath. It is the name of a man of healing, of advocacy, of intercession, of prevailing comfort — Joses, who was called Barnabas, the Son of Consolation. Now, Barnabas held this unique position, that each side of the controversy had a claim upon him. First for Jerusalem. He is, as we know, the very model and hero of the earliest Church in Jerusalem. In those very first days of the Church, when it still lingered on the Temple steps, when the apostles were altogether dominant, even then one name is singled out as specially catching the spirit of the hour — Barnabas, the Levite, who, "having land, sold it, and brought the money and laid it at the apostles' feet." As if to say that in that beautiful little Church, out of the host of people who were so good, one was supremely good, and he was Barnabas. He had the very spirit of generosity and charity that marked that hour. And yet Barnabas was not himself a Jew of Jerusalem; he was not a man who had been hedged in by all the ancient barriers and customs of the Jewish life. No; he was from Cyprus; he came from the very place to which these Antioch preachers had gone. He was a Jew of the Dispersion; he had got the temper and mind of a Jew who had lived in close contact with the Gentile life; and so disposed, he had been quick to understand, accept, and trust St. Paul. He was in sympathy with the Church at Jerusalem; he was in sympathy with the freer, bolder doings of the Church at Antioch. He would know these men who were going forward with such a dash. "Let Barnabas go" — that was the end of all these consultations. It was not a hostile mission, but one sent to allay a little alarm caused by wild rumour and exaggeration. Barnabas is just the man to review, to advise, to control anything amiss, to give confidence if he approves. So it was decided — "They sent forth Barnabas." It was a delicate mission; and we know what happened, and how well he carried it out. We read of his wisdom, his sympathy, his width, his firmness, his insight, his courage. He came, and he saw "the grace of God." Not suspicious, jealous, no standing aloof and refusing to acknowledge it. No, he saw it — it was "grace." Only he gave them some warnings against unsteadiness, "exhorting them all that with purpose of heart they would cleave unto the Lord." And then he does a most bold thing. He, so far, recognises that it is grace, true and real, that works at Antioch, that he determines to forward it with all his might; and he goes to Tarsus, where Paul is still in hiding, unable to work in a Church that suspects him. So he made the stroke of strokes — brought Saul to Antioch. That was the beginning of the work of St. Paul, of his ministry to the Gentiles; and all came from Barnabas, who had the courage to hold out his hand to Saul, and give him twice over to the Church. So triumphantly did he keep the unity of the Church and avert the storm. Antioch goes on growing apace, Barnabas and Paul working hand in hand for a whole year, "assembling themselves with the Church and teaching much people. And the disciples were called Christians first in Antioch." "Barnabas," the mediator between the contrasted forces that press for mastery over the fortunes of the Church. Ah! yes, we need his name still, today as much as ever. There is always a Jerusalem and an Antioch in the story of the Church. There is always an Antioch being occupied, always some new centre of action to be taken up, some new post on the line of advance, some new venture to be made, breaking new ground. There must always be a new Antioch where the fresh forces of civilisation and culture are active — forces which the Church must go out to, and establish herself in the midst of them. They cannot be reached from the old centres. There must be some adaptation of methods to reach them. Then Jerusalem too. There is — there always ought to be — "Jerusalem" behind us — the witness to the Eternal Truth, the unchanging apostolic deposit, on which the passage of time marks no alteration; there must always be the infallible experience, which touched, which felt, and knew the Word of God — the old, firm, solid centre, whence indeed all new effort must take its rise. Jerusalem — the sacred hearth of the holy fire whence all other fires were lighted; the ancient home, dear to all who name the One Name, Jesus Christ — Jerusalem, the mother of us all. There must always be Jerusalem, and always Antioch; but the difficulty is to keep the two together. Each will be apt to misjudge and to think the worse of the other. Each will judge the other by its most perilous adherents. At Jerusalem they will hear of nothing of Antioch but what is headstrong, reckless, rash, audacious, insolent. At Antioch they will be groaning at the rigid stiffness and obstinacy, nervous timidity, narrowness, and suspiciousness of Jerusalem. So there will alway be the need of a Barnabas, ready to pass from the one to the other centre; gracious, capable, sympathetic, loyal to the backbone; yet appreciative, sensitive, inside the movement, strong yet benign. Such men save the Church at each sharp crisis in her story. We want this son of advocacy to hold us together, someone who is courageous without hardness, conciliatory without weakness, who is so strong that he can afford to be firm. We shall want him in days to come I doubt not. We remember the simple qualification that the Bible gives of St. Barnabas — "He was a man full of the Holy Ghost and of faith." That is all we want — someone sound and healthy to the core, someone felt to be morally wholesome, to have a good heart and a good nature all through, with nothing perverted or twisted about him, a man who has proportion and balance, and all his gifts in genial exercise. That first, "full of the Holy Ghost" — that Holy Ghost who is the Spirit of advocacy, who is so strong, who is so sweet and gentle — that Holy Ghost who is the very power that binds these two opposite gifts. He is the Spirit of fire, of vehement decision, the unconquerable purging force. And yet the Spirit of the wind — the Spirit so pliable, so elastic, so sensitive, so free, so moving, so quick, so ready to pass in and out, "blowing where it listeth." The fire and the wind, strength and gentleness — that is the power of this blessed Spirit of God. Barnabas has both gifts; and we want a Barnabas nourished by the Holy Ghost, and so lifted and transformed by the power of Him who is fire and wind, to be full of faith, to be full of loyalty to the living Christ.

(H. Scott Holland, M. A.)

I. WHAT BARNABAS WAS.

1. "He was a good man" — a man of a kind, affable, and courteous disposition. This "goodness," which is one of the fruits of God's Spirit, should characterise all Christians. It —(1) Adorns the doctrine of God our Saviour.(2) Attracts the notice of the unhappy worldling.(3) Wins the affections of the young.

2. He was also full of the Holy Ghost. An amiable disposition does not make a Christian. There are many whom we esteem for their sweetness of character, but who, like the young man that Jesus loved, yet lack one thing — the gift of the Holy Ghost.(1) No man can be said to be a true Christian till the Holy Spirit has shown him his guilt, and led him to the Saviour.(2) No man can call Jesus Lord but by the Holy Ghost.(3) The sons of God are led by, pray, walk, and live in the Spirit.

3. He was full of faith. He had the most implicit confidence in the remedy he was to apply to the souls of men.

II. WHAT HE SAW. "The grace of God" — i.e., its effects. These are sometimes seen in men's —

1. Countenances. Wisdom "maketh the face to shine." "A merry heart maketh a cheerful countenance." And what can make the heart so merry as the assurance of salvation? Stephen's face was as "the face of an angel." Thus, too, was it with Moses. The believer may not be conscious of this heavenly expression. Others, however, will observe it.

2. Conversation. "Out of the abundance of the heart the mouth speaketh." A man cannot himself feel the value of the Saviour without commending His preciousness to others.

3. Conduct. A tree is known by its fruits, so are believers known by their works.

III. WHAT HE FELT. He was glad because —

1. Souls were saved. A thirsty traveller would not rejoice over a dry well, nor a musician over a tuneless organ. Nor will the believer rejoice over ordinances, however well administered, unless he has evidence afforded that Christ is faithfully preached, and that good is being done to the souls of men.

2. A public profession of Christ was made. "With the heart man believeth, but with his mouth he maketh confession." Nothing gives so much consolation and influence to a minister and his people as when they first see one and then another coming out from the world and joining themselves boldly to the Lord's side.

3. Christ's presence was vouchsafed. Excellent as are a pure creed, a large Church, and an attentive congregation, the faithful minister will esteem them but formal and unprofitable unless he can see resting upon his labours Christ's presence and blessing.

IV. WHAT HE DID. Barnabas knew the weakness of the flesh and the power of Satan; and hence, although he saw the grace of God, he rejoiced with trembling. He saw the tree covered indeed with blossoms, and this made him the more anxious lest any of those blossoms should be blighted. He therefore exhorted these disciples. In every age similar exhortation has been needful. There are now, as there were then, false teachers, and temptations to seduce men from Christ into the world. Suffer ye the word of exhortation.

1. Do I address any who are growing weary in well-doing? — any who are beginning to be backsliders? I have an errand, O worldly professor, to thee: "Remember Lot's wife." Arouse yourselves, then, and do your first works.

2. I am doubtless addressing some who do not wish to be considered as religious professors. Now you I cannot exhort "to cleave unto the Lord," for you have never yet come to the Lord. To you I address this: "If in that day the righteous scarcely be saved, where shall the ungodly and the sinner appear?"

(C. Clayton, M. A.)

I. AUTHENTICATED THE GENUINENESS OF CHRISTIANITY AT ANTIOCH. Vers. 23, 24, shows us that personal Christianity —

1. Is essentially identified with Divine grace. It —

(1)Originates in it. "Of His own will begat He us."

(2)Is sustained by it.

(3)Is a reflection of it.

2. Is an observable fact. Barnabas saw it. It is not an inoperative sentiment, a light under a bushel. It must reveal itself.(1) The ruling spirit of life is new. There is a new heart. Old things are passed away.(2) The master purpose of life is new. The aim is not how to serve self or the world, but to glorify God.(3) The prevailing conduct of life is new. Converted men are about their Father's business.

3. In its extension delights the heart of the good. They know that as it spreads —(1) The world's happiness will be promoted. It is the only power that works off social, political, and moral evils.(2) God's character will be revealed. It clears away all that conceals the moral beauty of God.

4. In its development is dependent on personal efforts. Though it originates in Divine grace, it is only kept by cleaving to God.

II. GAVE A NEW NAME TO THE DISCIPLES.

1. Though given in derision —

(1)It towers above every other name.

(2)Represents the highest thinking.

(3)Stands for the Divinest sympathies.

(4)Is the inspiration of the grandest enterprises.

(5)Produces the sublimest characters.

2. Is destined to supersede all other names that have usurped its place.

III. DEVELOPED A NEW SPIRIT OF BENEFICENCE (vers. 27-30). This was —

1. Individual. "Every man." There was no one who did not contribute something.

2. Proportionate. "According to his ability" — not according to what others did or expected.

3. Prompt. They did not postpone it for future consideration.

4. Judicious (ver, 30).

(D. Thomas, D. D.)

Agabus, Barnabas, Christians, Claudius, Cyprians, Cyrenians, Grecians, John, Peter, Saul, Simon, StephenCaesarea, Cyprus, Cyrene, Jerusalem, Joppa, Judea, Phoenicia, Syrian Antioch, TarsusAccount, Antioch, Assembly, Barnabas, Church, Ears, Forth, Jerusalem, News, Reached, Report, Tidings1. Peter, being accused for preaching to the Gentiles,
5. makes his defense;
18. which is accepted.
19. The gospel being spread in Phoenicia, and Cyprus, and Antioch,
22. Barnabas is sent to confirm them.
26. The disciples are first called Christians at Antioch.
27. They send relief to the brothers in Judea in time of famine.

Acts 11:1-22

     7241   Jerusalem, significance

Acts 11:19-23

     7953   mission, of church

Acts 11:22-23

     6671   grace, and Christian life
     7742   missionaries, support
     8415   encouragement, examples

April 27 Evening
A new name.--REV. 2:17. The disciples were called Christians first in Antioch.--Let every one that nameth the name of Christ depart from iniquity.--They that are Christ's have crucified the flesh with the affections and lusts.--Ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's. God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision …
Anonymous—Daily Light on the Daily Path

The Exhortation of Barnabas
[Footnote: Preached before the Congregational Union of England and Wales.] 'Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.'--ACTS xi. 23. The first purely heathen converts had been brought into the Church by the nameless men of Cyprus and Cyrene, private persons with no office or commission to preach, who, in simple obedience to the instincts of a Christian heart, leaped the barrier which seemed impassable …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Nickname Accepted
'The disciples were called Christians first in Antioch' --ACTS xi. 26. Nations and parties, both political and religious, very often call themselves by one name, and are known to the outside world by another. These outside names are generally given in contempt; and yet they sometimes manage to hit the very centre of the characteristics of the people on whom they are bestowed, and so by degrees get to be adopted by them, and worn as an honour. So it has been with the name 'Christian.' It was given …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Peter's Apologia
'And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God. 2. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, 3. Saying, Thou wentest in to men uncircumcised, and didst eat with them. 4. But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying, 5. I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The First Preaching at Antioch
'And some of them were men of Cyprus and Cyrene, which, when they ware come to Antioch, spake unto the Grecians, preaching the Lord Jesus. 21. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.'--ACTS xi. 20, 21. Thus simply does the historian tell one of the greatest events in the history of the Church. How great it was will appear if we observe that the weight of authority among critics and commentators sees here an extension of the message of salvation …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Repentance unto Life
By "Repentance unto life," I think we are to understand that repentance which is accompanied by spiritual life in the soul, and ensures eternal life to every one who possesses it. "Repentance unto life," I say, brings with it spiritual life, or rather, is the first consequent thereof. There are repentances which are not signs of life, except of natural life, because they are only effected by the power of the conscience and the voice of nature speaking in men; but the repentance here spoken of is …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

Completion Op the Fifth Continental Journey.
1849-50. The disorganized state of Germany presented a serious obstacle to John and Martha Yeardley's resuming their labors on the Continent. FROM JOHN YEARDLEY TO JOHN KITCHING. Scarborough, 6 mo. 23, 1849. We spent two days at Malton with our dear friends Ann and Esther Priestman, in their delightful new abode on the bank of the river: we were comforted in being at meeting with them on First-day. On Second-day we came to Scarborough, and soon procured two rooms near our own former residence. The …
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

From the Ascension to the Church at Antioch.
Acts Chs. 1-12. The Book of Acts. The book of Acts is the only purely historical book of the New Testament. It is as a continuation of the gospel of Luke. It follows the fortunes of the infant church and gives us all the light we have in regard to its further organization and development, but it does not claim to be a complete history of the work of the early church. As a history it is as remarkable for what it omits as for what it narrates. The central theme is the triumph and progress of the gospel …
Josiah Blake Tidwell—The Bible Period by Period

Repentance
Then has God also to the Gentiles granted repentance unto life.' Acts 11: 18. Repentance seems to be a bitter pill to take, but it is to purge out the bad humour of sin. By some Antinomian spirits it is cried down as a legal doctrine; but Christ himself preached it. From that time Jesus began to preach, and to say, Repent,' &c. Matt 4: 17. In his last farewell, when he was ascending to heaven, he commanded that Repentance should be preached in his name.' Luke 24: 47. Repentance is a pure gospel grace. …
Thomas Watson—The Ten Commandments

Some Associated Questions
A BRIEF reference to some of the other difficulties, which have been found in Luke's references to matters of contemporary history, will form a fitting conclusion to this study. In some cases all that is wanted to solve the difficulty is proper understanding of Luke's words. That, for example, is the case with Acts 11:28, where the statement, that in the days of Claudius there was famine over all the world, has been misinterpreted to imply that harvests failed and a famine ensued in every part of …
Sir William Mitchell Ramsay—Was Christ Born in Bethlehem?

What God Hath Cleansed
'There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, 2. A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. 3. He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. 4. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Breaking Out of Discord
'And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. 3. And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Rome Protects Paul
'And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the Temple, I was in a trance; 18. And saw Him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning Me. 19. And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on Thee: 20. And when the blood of Thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Knowledge and Obedience.
"For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to His glorious power, unto all patience and long-suffering with joyfulness; giving thanks unto the Father."--COL. i. 9-12. The Epistles …
W. H. Griffith Thomas—The Prayers of St. Paul

Other New Testament Names for "Being Filled with the Spirit. "
That we may see how full the New Testament is of this blessing, and that we may the better understand what it is and how it is obtained, let us just glance at some other terms used by the Holy Ghost when speaking of it. 1. "Baptized with the Holy Ghost." "Ye shall be baptized with the Holy Ghost not many days hence" (Acts i. 5). See also Acts xi. 16, Matt. iii. 11, Mark i. 8, Luke iii. 16, John i. 33. Now, though "baptized" and "filled" are sometimes convertible terms, it is instructive to note …
John MacNeil—The Spirit-Filled Life

Luke.
Lucas, Evangelii el medicinae munera pandens; Artibus hinc, illinc religione, valet: Utilis ille labor, per quem vixere tot aegri; Utilior, per quem tot didicere mori!" Critical and Biographical Schleiermacher: Ueber die Schriften des Lukas. Berlin, 1817. Reprinted in the second vol. of his Sämmtliche Werke, Berlin, 1836 (pp. 1-220). Translated by Bishop Thirlwall, London, 1825. James Smith (of Jordanhill, d. 1867): Dissertation on the Life and Writings of St. Luke, prefixed to his Voyage and …
Philip Schaff—History of the Christian Church, Volume I

For if they be Urged from the Gospel that they Should Put Nothing By...
31. For if they be urged from the Gospel that they should put nothing by for the morrow, they most rightly answer, "Why then had the Lord Himself a bag in which to put by the money which was collected? [2572] Why so long time beforehand, on occasion of impending famine, were supplies of corn sent to the holy fathers? [2573] Why did Apostles in such wise provide things necessary for the indigence of saints lest there should be lack thereafter, that most blessed Paul should thus write to the Corinthians …
St. Augustine—Of the Work of Monks.

As it Is, However, They, against the Apostle of Christ...
27. As it is, however, they, against the Apostle of Christ, recite a Gospel of Christ. For so marvellous are the works of the sluggards, hindered that they want to have that very thing by Gospel, which the Apostle enjoined and did on purpose that the Gospel itself should not be hindered. And yet, if from the very words of the Gospel we should compel them to live agreeably with their way of understanding it, they will be the first to endeavor to persuade us how they are not to be understood so as …
St. Augustine—Of the Work of Monks.

Whether Chrism is a Fitting Matter for this Sacrament?
Objection 1: It seems that chrism is not a fitting matter for this sacrament. For this sacrament, as stated above (A[1], ad 1), was instituted by Christ when He promised His disciples the Holy Ghost. But He sent them the Holy Ghost without their being anointed with chrism. Moreover, the apostles themselves bestowed this sacrament without chrism, by the mere imposition of hands: for it is written (Acts 8:17) that the apostles "laid their hands upon" those who were baptized, "and they received the …
Saint Thomas Aquinas—Summa Theologica

How Does it Come?
How does the Filling of the Spirit come? "Does it come once for all? or is it always coming, as it were?" was a question addressed to me once by a young candidate for the Baptism of the Holy Ghost. There are many asking the same question. We have considered how the Fullness is obtained, but now we proceed to consider, How does the Fullness come? In speaking of the blessing of being filled with the Spirit, the New Testament writers use three tenses in the Greek--the Aorist, the Imperfect, and the …
John MacNeil—The Spirit-Filled Life

The Ministry of Angels.
1 High on a hill of dazzling light, The King of Glory spreads his seat, And troops of angels stretch'd for flight, Stand waiting round his awful feet. 2 "Go," saith the Lord, "my Gabriel go, "Salute the virgin's fruitful womb,[1] "Make haste, ye cherubs, down below, Sing and proclaim the Saviour come." 3 Here a bright squadron leaves the skies, And thick around Elisha stands;[2] Anon a heavenly soldier flies, And breaks the chains from Peter's hands.[3] 4 Thy winged troops, O God of hosts, Wait on …
Isaac Watts—Hymns and Spiritual Songs

As That, "Take no Thought for the Morrow...
29. As that, "Take no thought for the morrow," and, "Take therefore no thought what ye shall eat, or what ye shall drink, or what ye shall put on." [2344] Now when we see that the Lord Himself had a bag in which was put what was given, [2345] that it might be kept for necessary uses as the time should require; and that the Apostles themselves made much provision for the indigence of the brethren, not only for the morrow, but even for the more protracted time of impending dearth, as we read in the …
St. Augustine—On Lying

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