A man always takes an individual line, in opinion or in conduct, in peril of being misunderstood and called to account by his fellows. And yet the intellectual and moral advance of the race is made only by the pressure forward of individuals who, on some ground, refuse to keep in the old lines, and persist in making their own way even in districts marked by common sentiment as "dangerous." It is often the precise mission of youth to check the strongly conservative tendency around them, and utter fresh truth, or at least truth in fresh forms. This is illustrated in the case of St. Peter. He had come to grasp a truth which was a heresy from his own older standpoint, and a heresy to those with whom he had been working; but he knew it was truth, so, at the peril of being misunderstood, he acted upon the truth. He now knew that Christ's gospel was for Gentile as well as Jew, so he fearlessly went into the Gentile's house, and there preached the Word of life, and baptized the believing household. And he was misunderstood and called to account. The passage before us is his effective defense: to it there could be no reply. He rehearses the whole matter, and says, "God led me, and I followed. God taught me, and I believed. God sealed my work with the witness of his Spirit, and I know I have his acceptance." This is the answer which the sincere man who acts out of the common line may make to all who oppose or object. "I do but follow the Divine leadings and teachings; God sets my witness, and the testimony I make must be at least a portion of the truth of God."

I. GOD STILL OPENS HIS TRUTH TO INDIVIDUAL SOULS. We do not, indeed, expect new revelations. There is a sense in which the book-revelation in the Scriptures is complete: no man may add thereto or take therefrom; and no man's testimony can be of any value save as it can be tested by the revealed Word. And yet, though this may be fully admitted, we may recognize the fact that, through spiritual insight or through intellectual skill, men do bring to light missed and hidden things, or they do set received truths in forms that are new, and by their newness arrest thought and even arouse opposition. In this way every truth of the Divine revelation is brought prominently before men's thoughts every few years. God sends among us great thought-leaders; stirs, by their preachings or writings, the stagnancy of religious thought, and makes fresh and living to us truths which had become mere dead formalities. St. Peter had but a fresh hold of an ancient truth, one long revealed by psalmist and prophet: still, he had such a new grip as made him a power; even the agent that fulfilled Christ's will, and "opened the kingdom of heaven to all believers.

II. THE INDIVIDUAL WITH A FRESH TRUTH MUST EXPECT OPPOSITION. It will surely come from:

1. His fellow-workers, who will feel a secret jealousy of his being made the medium of Divine communications, and who will keenly feel how the new truth interferes with their teachings.

2. Those of conservative tendency, who think the absolute and final truth is in their charge.

3. The earnest but timid people who fear that everything fresh must put God's truth in peril.

4. The friends of theological or ecclesiastical systems, who consider their systems complete and needing no changes, nor having any open places in which new truth may fit. St. Peter found that an imperfect report of his doings at Caesarea had gone before him to Jerusalem, and when he himself reached the holy city, he was assailed from the very narrowest platform, and accused of the very small sin from our point of view, but very large sin from the Jewish point of view, of eating with the uncircumcised." He very wisely refused a discussion on this mere feature of the matter, and explained fully what had happened. Those who contend often take a mere point of detail, and are best met and answered by putting the question in dispute on the broadest, deepest grounds.

III. PROOF OF DIVINE LEADINGS OUGHT TO SILENCE ALL OPPOSITION. This is the great lesson of St. Peter's conduct and narrative. All through he pleads that he only recognized and followed the Divine will as revealed both to him and to others. God spoke to him in trance, and vision, and providence, and inward impulse. God spoke to Cornelius by angel-form and angel-voice. God sealed the work of St. Peter with the gift of his Spirit, and, as a faithful and true man, he could only go where God led him, and speak as God bade him. To his audience it was the best of all answers, the one that would disarm all opposition. A sincere Jew must be loyal to God's will, however it might be revealed, and however strange to his feeling it might seem. And this is essentially the answer which every thought-leader and every advanced teacher now must be prepared to make and to prove. If he only speaks, as a man, some religious fancies and feelings of his own, we are rightly skeptical; but if it is plain to us that a man has been "taught of God," and if we can see signs of acceptance and Divine benediction on his work, then we too must hear his testimony with open and unprejudiced minds, seeking grace to enable us to express our old faith in the new form, or to add the new thought to our received doctrines. God may, indeed, not speak to us now by dream, or trance, or vision, or voice; but we need not therefore think that direct communication with our soul is impossible. Still we may say, "Speak, Lord; for thy servant heareth;" and still we have with us that Holy Ghost, whose work it is" to lead us into all truth, and to show us things to come." And it should be our abiding conviction and inspiration that "the Lord hath yet more light and truth to break forth from his Word." - R.T.

1. The relation between the old Church at Jerusalem and the new at Antioch was that which St. Paul, writing under parallel circumstances, described in Romans 15:27 (cf. 2 Corinthians 9:12-15). It was a becoming acknowledgment of the vast debt under which all the world must lie to the Jew, but it was no repayment of it, when rich Antioch sent bread to starving Judaea. Jerusalem sent prophets, Antioch sent back corn. Agabus appears once again (Acts 21:10), and again as a predictor of disasters. This is the more noticeable that prediction was not the usual function of the prophetic order of the apostolic Church. They were men whom the Spirit had gifted with persuasive speech, and insight into truth. We have lost the name, but the thing remains.

2. The prediction of Agabus had a practical design. He foretold the dearth that the Church might act upon it, and on the hint they acted. The reign of Claudius was one of disaster; in the opening year it was Italy which suffered from the failure of crops; in the fourth, Palestine; in the eighth and ninth, Greece; in the eleventh, Italy again. It was to the second of these dearths that Agabus pointed which occurred in A.D. 45-46. We are here on sure chronological ground, and know that the want was so great that many were starved to death. A new convert to Judaism, the Queen of Adiabene, was so struck with the condition of things that she sent to Alexandria and Cyprus for supp Josephus tells us, contributed great sums of money to the same object.

3. On such occasions it was usual for the foreign synagogues to remit aid, as at this hour numbers of indigent Jews in Jerusalem are sustained by the charity of their European compatriots. The Church at Antioch, however, did not contribute through the synagogue, and in this separate assistance there is the first historical recognition of the fact that church and synagogue had parted company; that to be a Christian cut off a Jew from the charities of his own people; and that henceforth the tie of fellow Christian was to prove a stronger bond betwixt Jew and Gentile, than any other which bound Jew to Jew or Gentile to Gentile. A new force had entered into humanity, the name of Christian had already begun to dissolve ancient unities and to reconcile ancient feuds and to construct on the ruins of race hatreds a catholic society.

4. It is true to this day that Christianity plants in genuine Christian hearts a brotherhood which can cross the barriers of nationality. When the Reformation revived the primitive faith, the newly-formed Churches of Germany, Switzerland, England, etc., were brought into close and friendly relations. They exchanged famous teachers, sheltered one another's confessors, shared each other's fortune, and leagued their political influence for their common good. The Evangelical Churches of our own day have shown a similar readiness to succour feeble and struggling foreign congregations. If ever that decaying virtue called patriotism is to lose itself in a more cosmopolitan charity, it must be on a Christian, not on a socialistic, basis. It is sad to see the best hearts of Europe groping after the foundations of a new civil order in which all men shall be brothers while they cast off the name of One in whom alone the principles of love and freedom and authority meet. It is sadder still to see a Christian Church so rent by animosity that instead of demonstrating to distracted peoples where to find the true secret of brotherhood, it rather repels from Christ those who are most passionate for peace and fellowship. But when Jerusalem shall not envy Antioch nor Antioch vex Jerusalem, when Churches that are poor in this world are rich in faith, and those who are rich in this world are "ready to distribute," then will men learn that to be a Christian is to be free of a universal commonwealth whose citizens are all equal and all loving.

5. The Gentile Church made its gift more precious by sending it through its most honoured members. It is notable that just before we part with the mother Church, we hear for the first time of its being ruled by presbyters (ver. 30). This official name, the most venerable and Biblical of all ecclesiastical distinctions, frequently recurs, at first associated with apostles at Jerusalem, and afterwards with deacons or alone in the Churches of Ephesus, Crete, Philippi, etc.

(J. O. Dykes, D. D.)

I. THE WANT PREDICTED. The prophets' functions were two fold: to forth-tell, i.e., to utter the present truth in forceful and convincing language, and to foretell future events. The latter entered largely into Old Testament prophecy, rarely into the New. The office has survived, and the former and more important function is discharged by the Christian ministry; but what has become of the latter? That the future should be an utter blank, that the Church should live from hand to mouth, that Christians should be mere opportunists, is dead against the doctrine of the Divine presence in and leadership of the Church. What had become of Christianity, not only in great crises, but in its normal developments, if it had lacked "seers," "men who had understanding of the times to know what Israel ought to do"? Inspired prediction has ceased, and men can no longer tell with minute circumstantiality what a century may bring forth. But men are endowed with sagacity, prudent forethought, keen foresight, and in politics, business, etc., often make their calculations with the nicest accuracy, and lay plans which only extraordinary contingencies frustrate. It is this faculty that the great Head of the Church now consecrates and. employs — when the Church places them at His disposal which, alas, is not always the case. It is the duty of Christians to be on their watch tower and to look out for advantages, and not only within the citadel economising resources or strengthening fortifications, e.g., a town Church should anticipate the migration of the surrounding population to the suburbs, and make timely provision for future extension. If, however, it is content with its own immediate work, and with the supply of its present needs, it may find itself, as many a city Church has done, utterly stranded. Again, the home Church should ever keep its eye on emigration to our colonies. How many descendants of Christian people have grown up practically heathen from the neglect of this! Once more, as regards ecclesiastical buildings — churches, schools, etc. — there should always be room for expansion, or, lacking accommodation, adults or children will go elsewhere or go nowhere. Lastly, to recur to the text, how requisite it is that wise and timely provision should be made for the necessities of the poor. The poor we have always with us, and we know from bitter experience that their wants are augmented in winter. Yet we allow winter to come, and when the evil is on us, there is a terrible spasm of effort to collect money, hold sewing meetings, open soup kitchens, etc. How much better to make timely provision in the summer when resources are more ample, and when we might encourage the poor themselves to "put by for a rainy day."

II. THE WANT MET.

1. In the spirit of brotherhood. "Disciples...brethren." They were people of different races, and the Christians at Antioch had been regarded with none too much of charity by the Church at Jerusalem. Tilts, however, was unnoticed. It was enough that "brethren" were in trouble, and "disciples" could relieve them. There were poor at Antioch no doubt; but Christians had not then learned to confine their benefactions to their own communities. How many rich Churches with few or no poor need this example!

2. Universally. "Every man" did something. It is an unhealthy state of things when contributions are confined to the more opulent of a congregation. Christians sadly need teaching the privilege as well as the duty of giving.

3. Conscientiously. "According to his ability."(1) Not according to some arbitrary rule. Tithing in many cases would be far more than the poor could afford, but far less than the rich.(2) Not according to mere inclination. This fluctuates, and at one time impels a man to be unjust to himself and at another unjust to others.(3) Not according to urgent solicitation. Agabus asked for nothing.(4) But according to ability at the time.

4. Delicately. "By the hands of Barnabas and Saul." A gift is enhanced by the medium through which it passes. If you cannot give yourself, see that your gifts are conveyed by those who will not make it disagreeable to receive them.

5. Wisely. To the elders of the Church, who best know the cases to be relieved, and can distribute economically and kindly.

(J. W. Burn.)

1. It is impossible for us to read this record without being struck with the spirit and devotion which stamped the character of Divinity upon the religion in connection with which it is shown. It was one of the remarks made by a heathen author in those days, "See how these Christians love one another." Men looked to their opinions, and could not accept them — to the peculiarities of their religion, and were offended by them. But there was an argument which these Christians could adduce, which an unbeliever could not impugn; it was a positive, practical, evident demonstration of the power of God.

2. The history is soon told. Light loves to radiate. For a long time Christian light was centred in Jerusalem, but there came a time when God chose to disperse that central light. Men, imbued with Christian faith and love, were scattered abroad; and among them were some who went as far as Antioch preaching the Word. Christianity is catholic; is also reflex in its operation: it is not one of those lights which fall upon a non-reflecting surface. It is intended that God should shine upon individuals, and that individuals in their turn should shine upon each other. "Let your light so shine before men," etc. Christian light had come from Jerusalem to Antioch, and these men of Antioch necessarily sought for some opportunity of showing their gratitude. They could not send them light, for this they had, perhaps, in a more perfect form than themselves. But they were rich, and the others were poor; for the Christians at Jerusalem had beggared themselves by their liberality in times past. And so, when the occasion arose, the men of Antioch made a bold and a noble determination that "every man, according to his ability, should send help to the saints in Judea." Not that they passed resolutions merely; nor that they went through that parody of benevolence that you find in public meetings, where you shall find men hold up their hands in accordance with some proposition that they never intend to carry out. The men of Antioch determined to do; and as they determined they did.

I. THE OCCASION WHICH PRODUCED THIS LIBERALITY. The destitution assumed two features —

1. It was predicted. There was no exhibition of harrowing details — no picture of widespread distress — held before the men of Antioch. It was a thing to be. Nevertheless, these men acted upon it as though it were, and prepared to meet it. What does this teach us?(1) The simplicity of their faith. They had nothing objective to look to which told them of the existence of distress. They looked, perhaps, at the state of the soil, at the state of the atmosphere, at the circumstances of times past; but there was nothing to create apprehension. All was quiet, except the voice of prediction; and God, who seeth not as man seeth, told them that the famine was coming. And what did they do? Other men might have stood by in silent expectation, or have derided the prediction, but these men took prophecy for fact. In these days, probably, when men walk by sight in place of by faith, they would have said, "Wait till the calamity comes." No, said these men; it has come. "Come where? There is no trace of it!" God has predicted it, and in the simplicity of their faith that was enough.(2) A positive refinement of benevolence. There is a certain vulgarity of benevolence. In these days we have to place before men a picture of calamity, to come down to statistics, to state the absolute startling facts. But these men looked not for facts. They were prepared to act upon the intimation, and they required no appeal to their feelings; they took the fact as given at their hands by God.

2. It was universal. The Jewish historian tells us, it was over the entire world, and that multitudes died on account of it, and therefore these men of Antioch were included in it. What might have happened then? They might have said, When that dark calamity falls, it will touch ourselves; we shall come to the time of high prices, of scant food, of short employment; let us therefore be wise now in the principles of political economy, and lay by for our own destitution. No. Notwithstanding that they themselves stood on the very threshold of the disaster, they passed a resolution which they carried out into action.

II. THE MOTIVES BY WHICH THESE MEN WERE PROBABLY ACTUATED.

1. The smallest and lowest of the dictates of humanity. There are feelings within feelings, and circles within circles, and humanity is not the less practised because Christianity is received. You shall find it among heathen nations. It was one of the noblest sayings of antiquity, "I am a man, and hold nothing that concerns human kind to be strange to me." Those men of Antioch were men. They felt for others. It was not simply that the men at Jerusalem were Christians — they were men, and because they were men, it was in the first place that they determined to help them.

2. But there are principles not built upon the mere instinctive and natural feelings — a love to men, on account of their being brother Christians. The disciples determined to send relief to the brethren. These men had never looked upon each other face to face, nor exchanged a thought. What then? Sons of God in Jerusalem — sons of God in Antioch — members of the same family of Christ looked upon each other as brethren! We oftentimes ask ourselves the meaning of the expression, "The communion of saints." You have an exhibition of it here. Did not the men of Jerusalem feel, "We have sent light to Antioch"? And did not the men of Antioch feel, "We are going to return it after our poor fashion"? What is all that but communion? There is such a link in the natural world, where you shall see the loadstone drawing to it the particles of iron that approach to it, imparting the same quality to the particles which it touches, and thereby drawing these particles the one to the other. And it is the peculiarity of Christian truth, to bind believers the one to the other. Why? Because, first of all, they have been bound to Christ.

3. Gratitude. The very best of blessings which one people could confer upon another, had been by the men of Jerusalem conferred upon the men of Antioch. They had sent to them their spiritual things; it was no wonder that they should reap their carnal things.

4. The love that they bore to Christ, and which constrained them to love one another. And it is that principle, after all, that tells. "He that loveth God will love his brother also."

III. THE MODES IN WHICH THEIR BENEVOLENCE WAS MANIFESTED. We have oftentimes heard the charge of want of judgment brought against Christians. "They have all things but common sense." Now, look at the steps taken by the men of Antioch. The distribution of their charity was marked by three features.

1. Universality and proportion. "Every man" was expected to feel for the brethren, and to show that feeling by contributing according to his means. It was not one of those things which a certain class or section was to take upon them. Now, why need we adopt house-to-house visitation, but because there are multitudes in this world who are content to stand by, and to see others bear the burden, and push it from themselves. Eighteen hundred years ago, that was not the course taken by the men of Antioch. There was no working upon the passions of people and constraining them to give. It was a simple method of giving in proportion to means. The matter was thus left to each man's conscience to say what his ability was. Look at thy means. See whether, in the midst of thine affluence, comfort, and family expenditure, thou mayest not knock off something that is not absolutely necessary, and bring it to the rule of thine ability. Ask thyself not what thou wishest to do, not what thou mayest be seen to do, not what others are doing; but give in proportion to thy means. Is it not a righteous principle? — a principle recognised in Scripture. "Upon the first day of the week let everyone lay by according to his ability." Is it so? If so, then must you learn a lesson from these poor, enthusiastic Christians in Antioch.

2. Promptitude. They did not trust to second impressions, or to second suggestions; and wisely. Upon hearing of a great deal of distress, our first emotions are generous; our second emotions are narrowed. At first, there is a burst of feeling; we draw out our purses, and almost pour out their contents. Second thoughts however come; but these men of Antioch would not trust themselves to second thoughts. No, said they; we had better act at once, before the blessed influence has left us. They put it out of their own power — out of their own hands.

(Dean Boyd.)

Van Lennep tells us that among the Nestorian Christians dwelling in the fertile plain of Ooroomia, Persia, charity assumes an almost apostolic form; for it is their yearly practice to lay by a certain portion of their crops in order to supply the wants of their brethren living among the rugged mountains of Koordistan, whose food often fails them altogether, or is carried away by their more powerful enemies. Deeds of charity are highly extolled in the Koran, but the Mohammedans ignore these precepts, so the value of such acts by the Christians is more particularly felt where the rulers take no interest in works of public utility.

The Irish famine (1847) touched the hearts of outside and distant peoples to a sentiment of their common humanity which was never stirred in them before to such fine issues. In America this fellow feeling pervaded the whole population, North and South, black and white, bond and free. The very slaves in the South, at their rude cabin meals at night, thought and spoke of the hungry people somewhere beyond the sea, they knew not in what direction. And they came with their small gifts in their great hands, and laid them among the general contributions, each with a heart full of kindly feeling towards the suffering. Never was there such a rummaging in cellars, garrets, wardrobes, and granaries in the United States for things that would be comfortable to the hungry and needy. The barrels and bags of flour, wheat, and Indian corn, the butter, cheese, and bacon sent from the prairie farmers of the Western States, were marvellous for number and heartiness of contribution. From a thousand pulpits a thousand congregations of different creeds were invited to lend a hand to the general charity in a few earnest and feeling words about the Universal Fatherhood of God and the Universal Brotherhood of Men.

(Elihu Burritt.).