I. WONDER IS CAUSED BY ANY BREAK IN THE REGULAR ORDER AND CUSTOM OF THE WORLD. It is so in the kingdom of nature, and here in that of spirit. The country-folk of Galilee were least of all likely to acquire the power to speak the tongues of nations with which they were seldom or never in contact. And here unlettered men are found speaking the tongues of ancient and cultivated peoples. It is a type and prophecy of what the gospel in its simplicity is to do for all the varieties of mankind.

II. WONDER WAS HERE ENHANCED BY THE MATTER AS WELL AS THE MANNER OF THE MESSAGE. The burden of this deliverance in diverse tongues was the "great deeds" or "mighty works" of God. Notice that power is the great theme. In any new beginning of spiritual life or fresh era of revelation, perhaps it may be said, the power of God must first be felt by the heart before his mercy and love can be rightly received. Our weakness needs the disclosure of the power working within us to make all things possible, and our pride may need chastising by the proof that one touch of that power brings the wisdom of this world to naught.

III. THE PHENOMENA OF THE SPIRIT ADMIT OF DIVERSE INTERPRETATIONS, The elation and exaltation of the mind produced by the incoming of Divine power outwardly resembles the intoxication of wine, and may readily be mistaken for it. With allusion to this, doubtless, St. Paul said, "Be not drunk with wine, but be filled with the Spirit" (see F. W. Robertson's sermon on this text). This is an example of the coincidence of extreme opposites. Spiritual things are spiritually discerned, and only the spiritual man can distinguish the spurious from the genuine enthusiasm, the superficial effervescence of bodily excitement from the sublime manifestation of the presence of God in the soul. Here, too, lies a trial of faith. The enthusiast is liable to be confounded with the madman or the fanatic by the many who judge according to appearances. The results can alone show the reality or otherwise of influence. Genuine spiritual power is ever followed by moral regeneration in the community. - J.

Notice —

I. THREE THINGS IMMEDIATELY PRECEDING THE OUTPOURING OF THE SPIRIT — things which if not the direct cause of a revival, always herald it — the shadows cast by the coming blessing.

1. A complete congregation. "They were all in one place." No absentees. This betokened earnestness, for it was in fact an early Sunday morning prayer-meeting with every one present. Always before a great blessing there will be a revived interest in sanctuary services. The half truth, "I can worship God as well at home" (which is a lie when the man is able to come to the sanctuary and does not) will not be heard. Indifference to public worship is a fatal sign. Things that would never be permitted to interfere with business or pleasure are reckoned sufficient to warrant "staying at home to-day." You found eleven o'clock this morning too early to come to worship, but I will guarantee you catch the eight o'clock excursion train to-morrow morning.

2. A congregation one in desire and motive; "With one accord." No two motives had drawn them. They came to receive the promised blessing. Is not the want of this spirit of accord the weakness of the Churches of the present day? Unbelief is not the only thing that keeps Christ from doing many mighty works. It might with equal. truth be said of many a Church: "He did not many mighty works there because of their squabbling, petty, selfish spirit." There are men who will be nothing unless they are everything, and will without compunction sacrifice a whole Church's prosperity upon the wretched little altar of their own unsanctified ambition. Instead of all being baptized into one spirit, it looks more as if every one had been baptized into a different spirit and every spirit an evil one. But when all differences become drowned in one overwhelming passion of saving souls, then let the Church lift up her head, for the day of her revival draweth nigh.

3. A congregation steeped in the spirit of prayer. They had a ten days' prayer-meeting. Do you wonder they had a Whit Sunday? I should have wondered if they had not. The general prayerlessness of the Church is simply deplorable. Here and there the hundreds come to prayer. But take the general run of prayer-meetings. It is not an uncommon thing for Churches to have to give them up because so few come. Whilst all this is so it is of no use talking about having a revival.

II. The blessing itself.

1. It came at an appointed time. "When the day of Pentecost was fully come." God has a time for everything. The disciples doubtless expected the blessing sooner. They had to learn that there is a sovereignty in revivals. Man has no power to command one. He can but cry and wait. Over one Church a cloud of blessing hangs, continually letting fall showers of refresh. merit. Beneath its influence all is verdant, fresh and lovely. But yonder is another Church the very contrast to this. The heavens above it seem as brass. The piety of its members seems to lack freshness and their leaf withers. Converts are almost unknown. Let not those Churches that have the blessing despise those that lack it. The only difference is that the time to favour them "has come and the time to favour the others shall come."

2. It came suddenly and in a moment. Revivals' very often do. With man's work the process as well as the result is visible. Is a temple to be built, the plans are exhibited, the foundations dug out, the scaffolding reared, and for months the chipping of the chisel and the clicking of the trowel are heard. God can build His temple in a night, and like Solomon's, no sound of tool be heard. At any moment, without any previous warning, the revival may come.

3. It spread far and wide. From the upper room it soon flew along the streets of Jerusalem like an electric current. There is no telling where the influence of a revival in a Church may spread. It creeps into homes shut against the tract distributor. It glides into darkest places of vice. A revived Church will be certain to draw the multitude together. This is the secret of getting at the masses.

III. THE QUESTION OF OUR TEXT. "What meaneth this?" Why, it means —

1. That Christ is ascended, and has received gifts for men. An ascended, glorified Christ warrants the Church in expecting any measure of blessing, any number of conversions. "What meaneth this"?

2. That all instrumentality is nothing without the Holy Ghost, but that the meanest instrumentality with the Spirit is mighty enough to accomplish anything. Alas, what an amount of powerless machinery we have in the so-called "religious world," because it has no unction, because it is the work of man, not the working of God through the man, because it is dry and official. Instrumentality is almost worshipped, whilst the Holy Ghost is well-nigh ignored.

3. That God is pleased to work on the world through the Church. Far be it from us to call in question the good that has been accomplished by many of our "societies," but we believe that half of them could be spared with ease did a greater unction but rest upon the Church.

4. That these are the seasons God's Church is to seek at His hands. I will close with an illustration. Once upon the sea-shore, watching the "getting off" of a fishing smack, I saw in it a union of work and dependence that charmed me. The fishermen brought the craft clown the beach as far as they could and then left her awhile until the tide, which was flowing, neared her. Meantime two anchors had been cast out to sea, from which were ropes to a windlass in the centre of the vessel. Soon the surf (for the sea was fresh) began to run round her as she lay a dead weight upon the shore. Then the waves began to curl over and break upon her side. The men at the windlass took a turn and made the rope fast. And now every moment the tide had more power over her. She was never still. Twenty times did I say "now she is off"; and twenty times did she settle down again upon the shore, and twenty times did the men at the windlass put on the strain. At last one wave swept higher than any before; she shook — rose — glided down towards the deep — the men turning the handle of the windlass quickly as possible. A wave she met threatened to sweep her back upon the shore, but the anchors held her, and right through the surf the men wound her, and half an hour after she was flying away before the breeze, a very contrast to the dead weight she looked upon the beach. That vessel is the Church. The Holy Ghost is the tide. The ropes and the windlass are human agencies only to be used in dependence on the tide. The tide is coming in. The Church feels its power. She moves — she rises. Oh God send the billow that shall float her now, and send her careering on her course, with the breeze of the Spirit.

(A. G. Brown.)

I. A MULTITUDE GATHERED FROM ALL PARTS OF THE WORLD.

II. A MULTITUDE GATHERED FOR RELIGIOUS PURPOSES. They had come to the feast of Pentecost.

III. A MULTITUDE ASTONISHED BY A MIRACLE. The subject was one, the languages many. So —

1. In the gospel we have proof that by the foolishness of preaching God confounds the wisdom of the world.

2. Note the wonderful adaptation of the gospel to the entire world. It appeals to all natures and dispositions, and equally meets the wants of all.

IV. A MULTITUDE VARIOUSLY AFFECTED. All were amazed. Some inquired, some mocked. Some said (probably the devout men mentioned in ver. 5), "What meaneth this?" This language betokened a desire to learn. Others (ver. 13) said, "They are full of new wine"; regarding the religion of Jesus Christ as fanaticism. How does the gospel affect us?

(F. Wagstaff.)

Of all the expressions of our distaste, a scoff is the worst. Admonition may be physic, a reproof balm, a blow ointment; but derision is as poison and a sword. It was the height of Job's complaint that persons made jests on him; and it was the depth of Samson's calamity (Judges 16:25). That which raises our anger presents some magnitude to our eyes; but that which we scorn is less than nothing. But now everything is not always as it appears, especially to the eye of the scoffer; for here we see things of excellency may be submitted to jests. Note

I. — THE OBJECT OF THEIR DERISION. A. miracle. In every miracle there is "the thing done," which must transcend the course of nature, and "the end," which is also supernatural. In respect of the power of God there is no miracle; but in His goodness He was pleased to work wonders, not for show, but for our instruction. And as He had borne witness to His Son by miracles, so doth He here to the Holy Ghost. This was the end of this miraculous operation.

II. THE PERSONS.

1. What entertainment finds the miracle? What welcome hath the Holy Ghost? No other than what befals all extraordinary events. Every man lays hold of it and shapes it in such a form as he may please. To some it is a matter of wonder; to others, of mirth.

2. We should account it a strange stupidity in any one not to be more affected at the sight of the sun than of a taper, and to esteem the great palace of heaven but as a furnace. But when God stretcheth forth His hands to produce effects which follow not the force of secondary causes, then, not to put-on wonder, not to conclude that it is for some great end, is not folly, but infidelity, the daughter of malice and envy and affected ignorance.

3. Miracles are signs; and if they signify nothing it is evident that a stubborn heart and froward mind will not understand the meaning of them. And then what are miracles but trifles, matter of scoff and derision? "Jesus of Nazareth, a man approved of God by miracles" (ver. 22), a juggler; a voice from heaven, but "thunder"; to make the blind to see, etc., witchcraft; to be full of the Spirit, "to be full of drink." When Julian had read a Defence of Christianity, he remarked, "I have read, understood, and condemned it." To which St. Basil replied, "Had you understood it, you would never have condemned it." The same befalls men prepossessed and too far engaged in the world, and the father's reply will reach home to them.

4. To this day our behaviour is little better than mocking. Our lust, which waits for the twilight, mocks at God's Omniscience (Psalm 73:11); our distrust argues against His power (Psalm 78:20; 2 Kings 8:2); our impatience questions His truth; and those who acknowledge Him to be the Giver of life, have confined His goodness to a few. His mercy "triumpheth over" His justice; yet Novatian made every fall as low as hell: and what is despair but a mocking of God's mercy?

5. The ground of all is infidelity, the proper issue of obstinate and wilful ignorance. Plato well observeth, that none can taste and judge of that sweetness which truth affords but the philosopher, because they want that instrument of judgment which he useth; and that cannot be applied by covetousness, ambition, and lust; "the philosopher's instrument is reason." So in Divine mysteries and miracles, we cannot reach the meaning of them without a humble, pure, and free spirit, the best instrument of a Christian.

6. Indeed, reason might have taught these men that this was a miracle. For rude and illiterate men to speak on a sudden all languages, was more than all the linguists in the world could teach. And from no other principle arose the question of ver. 12. But, to "read the riddle, we must plough with another heifer" than reason (Judges 14:18). To dive into the sense of the miracle can proceed from no other Spirit than that whose miracle it was, even Him wire enlightens them that sit in darkness, and who makes the humble and docile soul both His school and His scholar. Reason is a light, but obnoxious to fogs and mists, till this great light dispel and scatter them. Julian was a man as well furnished as any; yet he wounded religion more with his scoffs than with his sword. When he had received his death's wound, he confessed it came from the power of Christ, in a phrase of scorn, "The day is Thine, O Galilean!" Indeed the greatest scoffers have been for the most part eminent in natural abilities, whose reason, notwithstanding, could not show them their own fluctuations, the storms and tempest of their souls, she being eclipsed with her own beams.

III. THE SCOFF ITSELF.

1. It was not only a scoff, but an accusation, and there be divers reasons which make men accusers, ambition, hatred, hope of reward. Ecumenius tells us it was here that perverseness which indifferently passeth censure upon any cause, or "no cause at all." And this is bred by opinion, and not by truth. If they understood not what the apostles spake, how could they say they were drunk? and if they did understand, why did they scoff? They were men settled in the very dregs of error and malice; and, having taken up an opinion, they would not let it go, no not at the sight of a miracle.

2. But yet though there were no reason nor probability to justify their scoff, some show there was to countenance it. The apostles, after this gift of tongues, talked much: they were full indeed with the wine of the New Testament; and, as drunken men, they were merry and cheerful; they publish secrets, they fear no face, regard no power, regard not themselves.

3. This hath always been, and to this day is, the great error of the world — to make shadows substances, similitudes indentities, the faintest representations truth (1 Samuel 1:13, 14; 2 Samuel 6:20; Mark 3:21). Upon this ground faith is called "presumption" because it is like it; Christianity is called "madness"; for when we mortify the flesh, and estrange ourselves from the world, most that behold us think us not well in our wits. At this day true devotion goes for fancy, reverence for superstition, bowing for idolatry. Our Saviour's counsel is, "Judge not according to the appearance" (John 7:24). For how easy is it to paint and present things as we please! Many times an evil eye makes an evil face, puts horror upon religion itself, and, where devotion shines out in the full beauty of holiness, draws a Pope or a devil. As "'charity covers a multitude of sins" (James 5:20), so doth malice cover a multitude of virtues with the black mantle of vice.

(A. Farindon, D. D.)

These questions are the outcome of two widely different but intimately associated states of experience — the one intellectual, the other moral. The first is an inquiry of the mind in the face .of a problem which unassisted it cannot solve; the second is an inquisition of the soul in the presence of a danger from which unaided it cannot flee. An extraordinary event had taken place at which the perplexed beholders exclaimed "What meaneth this?" When the reply came it was found to involve such tremendous issues that they cried in despair "What shall we do?"

I. WHAT MEANETH THIS? The inquiry was —

1. Natural. The mind instinctively rebels against the unexplained. It was made for and is fed by knowledge. Just as the animal instincts are urged by thirst and hunger to search for food and drink, so the intellect is stimulated by a sense of void to inquire for the knowledge that will fill and satisfy it. These men were confronted by a mysterious fact, and were "troubled in mind" until it was accounted for.

2. Right. The liberty to inquire is one of the inalienable, inborn, and crown rights of humanity. That it may exercise this function, God has endowed it with the requisite faculties. The hunger of the mind for knowledge is a stamp of its Divine original, and a prophecy of its immortality. Inquiry makes all the difference between savagedom and civilisation, between weakness and strength. The feeble and superstitious shun it, and perish in darkness; the strong and wise welcome it and are rewarded by the light. We must carefully distinguish, however —(1) between aimless inquiry, i.e., curiosity, and the search for true wisdom, and(2) between legitimate and illegitimate inquiry. "The secret things belong unto God." The present inquiry was in many respects legitimate and commendable.

3. Was addressed to the wrong persons with unsatisfactory results. Twice, we are told, they questioned one to another. They were prevented by a too hasty generalisation and by prejudice from asking those on whom these wonders were wrought what they meant.(1) It was enough for "strangers" to know that they were "Galileans," a name which embodied all that was ignorant and vile.(2) The "dwellers at Jerusalem" would recognise them as the fanatical followers of one who was set down as "a man gluttonous and winebibber." These manifestations, therefore, were treated as the ravings of men excited with enthusiasm or with drink. But Galileans as they were, drunk or mad as they considered, there was the phenomenon. They could not account for it, but they felt it must be accounted for. And instead of asking those from whom only a reply could be obtained, they engaged in a fruitless inquiry among themselves. How like modern scepticism!

4. Suggests an important line of argument in favour of Christianity. There are certain facts equally inexplicable to the human mind to-day. We do not see cloven tongues, etc., but we are witnesses of events even more wonderful.(1) The conversion of infidels. Lord Lyttleton, Gilbert West, and some within personal knowledge.(2) The conversion of men immoral and profane. Bunyan and John Newton, etc.(3) The conversion of men of merely moral habits. John Wesley and William Wilberforce. Each case forces the question upon us. They are not isolated but common occurrences. How are they to be accounted for? On the score of weakness, wrought upon by terror or excitement, or on the score of ignorance? The known character of these men forbid these explanations. These wonders should set us inquiring, and the inquiry is as natural and proper in the one case as in the other, and furthermore by inquiring matters will be disclosed that seriously concern us all.

II. WHAT SHALL WE DO? Although not invited Peter undertook to reply to the first question. The general explanation was vers. 14-21; the particular application vers. 22-36. So with the modern facts adduced. Does this explanation satisfy? Is this explanation taken home? Then both will now as of old lead to the second question. This inquiry —

1. Expressed a sense of utter helplessness. "What shall we do?" These men were convinced of the crime and mistake of a whole life, and of the human impossibility of rectification.

2. Was to the point, "What shall we do? Not like the other question theoretical, but practical. They felt that they were in an unsatisfactory state, and that something must be done. What?

3. Was, like the first inquiry, answered.(1) Repent. Change your mind, forsake your sins.(2) Be baptized in the name of the Lord Jesus; implying faith, union with the Church and public profession. Conclusion: Both inquiries were at length crowned with blessed results. Three thousand received forgiveness for the past, comfort for the present, hope for the future (vers. 38-47).

(J. W. Burn.)

Arabians, David, Elam, Elamites, Israelites, Joel, Parthians, PeterAsia, Cappadocia, Crete, Cyrene, Egypt, Jerusalem, Judea, Libya, Mesopotamia, Pamphylia, Phrygia, Pontus, RomeBrim-full, Filled, Full, Fun, Jeering, Making, Mocking, Saying, Scornfully, Sport, Sweet, Wine1. The apostles, filled with the Holy Spirit, and speaking various languages,
12. are admired by some, and derided by others;
14. whom Peter disproves;
37. he baptizes a great number who were converted;
41. who afterwards devoutly and charitably converse together;
43. the apostles working many miracles,
46. and God daily increasing his church.

Acts 2:13

     4434   drinking
     5775   abuse
     5893   insults
     8782   mockery

Acts 2:1-13

     5345   influence
     7757   preaching, effects
     8817   ridicule, objects of

Acts 2:1-21

     4544   wine
     7241   Jerusalem, significance

Acts 2:1-41

     7505   Jews, the

Acts 2:5-14

     8427   evangelism, kinds of

Acts 2:13-15

     4436   drinking, abstention
     8830   suspicion

November 25 Evening
Whosoever shall call on the name of the Lord shall he saved.--ACTS 2:21. Manasseh did that which was evil in the sight of the Lord, after the abominations of the heathen, and he reared up altars for Baal. And he built altars for all the host of heaven in the two courts of the house of the Lord. And he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the Lord, to provoke him to anger.--And …
Anonymous—Daily Light on the Daily Path

July 3 Evening
Things which are despised, hath God chosen.--I COR. 1:28. Behold, are not all these which speak Galilaeans? Jesus, . . . saw two brethren, . . . casting a net into the sea: for they were fishers. And he saith unto them, Follow me.--Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus. My speech and my preaching was not with enticing words of man's wisdom, but in demonstration …
Anonymous—Daily Light on the Daily Path

March 4. "They were all Filled with the Holy Ghost" (Acts ii. 4).
"They were all filled with the Holy Ghost" (Acts ii. 4). Blessed secret of spiritual purity, victory and joy, of physical life and healing, and all power for service. Filled with the Spirit there is no room for self or sin, for fret or care. Filled with the Spirit we repel the elements of disease that are in the air as the red-hot iron repels the water that touches it. Filled with the Spirit we are always ready for service, and Satan turns away when he finds the Holy Ghost enrobing us in His garments …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Pentecost
Text: Acts 2, 1-13. 1 And when the day of Pentecost was now come, they were all together in one place. 2 And suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them. 4 And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance. 5 Now there were dwelling at Jerusalem …
Martin Luther—Epistle Sermons, Vol. II

Pentecost Monday
Text: Acts 2, 14-28. Only the text, without a sermon, is printed in the edition of 1559 of Luther's works. This and the following epistle text are too long to consider here, as they contain so many beautiful quotations from the Old Testament, which should not be passed over too briefly. Hence their discussion is reserved for their proper place. …
Martin Luther—Epistle Sermons, Vol. II

Pentecost Tuesday
Text: Acts 2, 29-36. Only the text, without a sermon, is printed in the edition of 1559 of Luther's works. …
Martin Luther—Epistle Sermons, Vol. II

The Name Above Every Name
'Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.'--ACTS ii. 36. It is no part of my purpose at this time to consider the special circumstances under which these words were spoken, nor even to enter upon an exposition of their whole scope. I select them for one reason, the occurrence in them of the three names by which we designate our Saviour--Jesus, Lord, Christ. To us they are very little more than three proper …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Fourfold Cord
'And they continued stedfastly in the Apostles' doctrine and fellowship, and in breaking of bread, and in prayers.' --ACTS ii. 42. The Early Church was not a pattern for us, and the idea of its greatly superior purity is very largely a delusion. But still, though that be true, the occasional glimpses that we get at intervals in the early chapters of this Book of the Acts of the Apostles do present a very instructive and beautiful picture of what a Christian society may be, and therefore of what Christian …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Pure Church an Increasing Church
'And the Lord added to the church daily such as should be saved.'--ACTS ii. 47. 'And the Lord added to them day by day those that were being saved.'--(R. V.) You observe that the principal alterations of these words in the Revised Version are two: the one the omission of 'the church,' the other the substitution of 'were being saved' for 'such as should be saved.' The former of these changes has an interest as suggesting that at the early period referred to the name of 'the church' had not yet been …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Abiding Gift and Its Transitory Accompaniments
'And when the day of Pentecost was fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. 5. And there were dwelling at Jerusalem Jews, devout men, out of …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Fourfold Symbols of the Spirit
'A rushing mighty wind.' ... 'Cloven tongues like as of fire.' ... 'I will pour out of My Spirit upon all flesh.' --ACTS ii. 2, 3, 17. 'Ye have an unction from the Holy One.'--1 JOHN ii. 20. Wind, fire, water, oil,--these four are constant Scriptural symbols for the Spirit of God. We have them all in these fragments of verses which I have taken for my text now, and which I have isolated from their context for the purpose of bringing out simply these symbolical references. I think that perhaps we …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Peter's First Sermon
'This Jesus hath God raised up, whereof we all are witnesses. 33. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, He hath shed forth this, which ye now see and hear. 34. For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit Thou on My right hand, 35. Until I make Thy foes Thy footstool. 36. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Historical and Spiritual Causes of the Death of Christ
"Him, being by the determined will and foreknowledge of God given up, through the hand of lawless men, ye affixed to a cross and slew."--ACTS II. 23. St. Paul places this in the very forefront of that gospel which, as it had been delivered to him, so he in his turn had delivered to the Corinthians, that "Christ died for our sins." Neglecting all, deeper interpretations of this, it is at least clear that in the apostle's mind there was the closest and most intimate connexion between the death of …
J. H. Beibitz—Gloria Crucis

The Necessity and Benefits of Religious Society
Eccles. 4:9-12 -- "Two are better than one, because they have a good reward for their labor. For if they fall, the one will lift up his fellow: but woe be to him that is alone when he falleth; for he hath not another to help him up. Again, if two lie together, then they have heat; but how can one be warm alone? And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken. Among the many reasons assignable for the sad decay of true Christianity, perhaps the neglecting …
George Whitefield—Selected Sermons of George Whitefield

The Great Assize
[i.e., The Last Judgment -- GL] [21] "We shall all stand before the judgement-seat of Christ." Rom. 14:10. 1. How many circumstances concur to raise the awfulness of the present solemnity! -- The general concourse of people of every age, sex, rank, and condition of life, willingly or unwillingly gathered together, not only from the neighboring, but from distant, parts; criminals, speedily to be brought forth and having no way to escape; officers, waiting in their various posts, to execute the orders …
John Wesley—Sermons on Several Occasions

The Means of Grace
"Ye are gone away from mine ordinances, and have not kept them." Mal. 3:7. I. 1. But are there any ordinances now, since life and immortality were brought to light by the gospel? Are there, under the Christian dispensation, any means ordained of God, as the usual channels of his grace? This question could never have been proposed in the apostolical church, unless by one who openly avowed himself to be a Heathen; the whole body of Christians being agreed, that Christ had ordained certain outward means, …
John Wesley—Sermons on Several Occasions

Pricked in their Heart
Peter's discourse was not distinguished by any special rhetorical display: he used not the words of man's wisdom or eloquence. It was not an oration, but it was a heart-moving argument, entreaty, and exhortation. He gave his hearers a simple, well-reasoned, Scriptural discourse, sustained by the facts of experience; and every passage of it pointed to the Lord Jesus. It was in these respects a model of what a sermon ought to be as to its contents. His plea was personally addressed to the people who …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 35: 1889

The Baptism of the Spirit
And suddenly there came a sound from Heaven as of a rushing mighty wind.... And they were all filled with the Holy Ghost.' (Acts ii. 2, 4.) The Holy Ghost is the active force in all spiritual life. It is, therefore, important that we should realize the close connexion between the experience of Holiness and that 'Promise of the Father' for which the early disciples were to wait. All followers of Jesus should realize, as truly as the disciples did on that historic day, that their day of Pentecost …
T. H. Howard—Standards of Life and Service

The Promises of the Christian Home.
"The promise is unto you, and to your children." ACTS II., 39. "Parent who plantedst in the joy of love, Yet hast not gather'd fruit,--save rankling thorns, Or Sodom's bitter apples,--hast thou read Heaven's promise to the seeker? Thou may'st bring Those o'er whose cradle thou didst watch with pride, And lay them at thy Savior's feet, for lo! His shadow falling on the wayward soul, May give it holy health. And when thou kneel'st Low at the pavement of sweet Mercy's gate, Beseeching for thine erring …
Samuel Philips—The Christian Home

False Teachings of the Apostasy.
This is subject enough for volumes. There is scarcely a text in the Bible but what has been perverted by some one confused by the fogs of Babylon. Perhaps you can not find two individuals in the whole of sectism that see "eye to eye" upon the whole truth. To mention all the erroneous teachings of apostates would be almost impossible. However we believe it to be compatible with this work and to the glory of God to mention and refute a few of the false doctrines that have been most effectual in obscuring …
Charles Ebert Orr—The Gospel Day

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

Its Effects.
Among the effects and benefits which in this life accompany and flow from being filled with the Holy Ghost, may be mentioned the following:-- 1. Courage. "Oh, I could not do so and so--I have not the courage," is a reply frequently made by Christian people when asked to undertake some piece of service or other for the Master. The first point to be settled is, "Is that the Master's will for me?" If so, lack of courage is a confession to the lack of the "Fullness of the Holy Ghost." The Spirit-filled …
John MacNeil—The Spirit-Filled Life

Every Believer's Birthright.
On every hand a lack of something is being felt and expressed by God's people. Their Christian experience is not what they expected it would be. Instead of expected victory, it is oft-recurring, dreaded defeat; instead of soul satisfaction, it is soul hunger; instead of deep, abiding heart rest, it is disquiet and discontent; instead of advancing, it is losing ground. Is this all Christ meant when He said, "Come unto Me"? Is this life of constant disappointment the normal life of the Bible Christian? …
John MacNeil—The Spirit-Filled Life

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