Atos 2:44-47

DISCOURSE: 1741
THE STATE OF THE PRIMITIVE CHRISTIANS

Atos 2:44. And all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and haling favour with all the people. And the Lord added to the Church daily such as should be saved.

THE true nature of Christianity would be very imperfectly discovered by any one who should look for it in the conduct of the Christian world. The generality of those who name the name of Christ, differ but little from those who never heard of his name. And even among those who profess a regard for religion, there is but a small measure of that spirit which may be discerned among the early converts. In the Churches of this day will be found a form of godliness, but very little of its power. We must go to the Scriptures, and to the accounts given us of the first Christians, to see what vital religion is. There we behold it in all its purity. Let us contemplate it as exhibited by those who were converted on the day of Pentecost. In our text we may behold,

I. Their charity—

This was more extensive than any that can be found on record in the annals of the world. A few individuals perhaps may be found, who have evinced an unbounded love towards those who had long been connected with them in the ties of friendship: but here the whole body of believers were animated by the same spirit towards each other, even towards those whom they had never so much as seen till that hour: all were divested of every selfish feeling, and sacrificed their own personal interests for the good of the whole.
But here arises an important question; “Is their conduct in this particular a model for our imitation.” I answer,
We certainly are not called to perform the same specific act—

[That act arose out of the circumstances of the Church at that time. Some indeed have suggested, that they acted thus from an assured expectation that either they should be speedily dispossessed of their property by the violence of persecution, or that they should ere long suffer the loss of it in the general destruction of the Jewish polity. But such an idea as this divests their conduct of all its excellence; since it would have been no virtue at all to sell what they knew would soon be taken from them, and to give away what they could not retain. They proceeded on far different grounds from these. Of the multitude who were converted, great numbers came from a distance to the feast, not expecting to continue at Jerusalem more than a few days: but now that they were led to just views of Christianity, they would on no account lose the opportunities they enjoyed of obtaining further instruction from their inspired teachers: of course therefore, unless assisted by others, they must be left destitute of necessary food: and, if necessitated to depend on others who were enemies to this new religion, they could expect but little aid, and would therefore be under a, strong temptation to renounce Christianity as soon as they had embraced it. Besides, of those who lived at Jerusalem, many would probably become objects of virulent persecution, so as to be deprived of all that they possessed; and therefore that none might be reduced to abject want, the whole body formed one common stock for the supply of all; the richer making their abundance a supply for the necessities of the more indigent [Note: Compare Atos 4:32; Atos 4:34.]. This however was perfectly voluntary on their part; for St. Peter told Ananias that he was under no obligation to part with his property [Note: Atos 5:4.]; and the whole tenour of Scripture supposes that there must be different ranks and orders of men, who are called to the performance of distinct and appropriate duties [Note: The command given to the Rich Youth was also peculiar to him. Lucas 18:22.]

But the principle from which they acted is of universal and unalterable obligation—

[Love was the principle by which they were actuated: and it is characteristic of love, that “it seeketh not its own [Note: 1 Coríntios 13:5.]:” it puts off selfishness, and seeks its happiness in contributing to the happiness of others. A person under the influence of this principle considers all that he possesses as belonging to God, and as a talent with which he is entrusted for the benefit of mankind. Hence he is “glad to distribute, and willing to communicate,” whenever a just occasion for liberality presents itself, and “especially towards the household of faith:” and if the particular circumstances of the Church call for such a sacrifice, he is ready, as far as the occasion requires it, to comply literally with that command of Christ, “Sell that ye have, and give alms;” for whatever treasure he may possess on earth, his chief desire is to “have treasure in heaven [Note: Lucas 12:33.].” True indeed it is, that there are not many who, like the Macedonians, “give according to their power, yea and beyond their power [Note: 2 Coríntios 8:3.];” and fewer still who, like the poor widow, give their last mite unto the Lord: in too many instances there is rather reason to complain with St. Paul, that “all men seek their own, and not the things of Jesus Christ:” but still the injunction, “Seek not every man his own, but every man another’s wealth,” is as much in force as ever; and we ought, if called to it, to “lay down,” not our property only, but even “our own lives for the brethren.”]

Of an equally exalted kind was,

II.

Their piety—

They gave up themselves wholly, as it were, to the exercises of religion. But here the same question, as before, recurs; How far was their conduct in this respect a model for our imitation? And the same answer must be returned to it:
We are not called to follow them in the act—

[The occasion was so peculiar, as to justify, and even require, a peculiar mode of acting. Our circumstances are extremely different from theirs. We have duties which cannot be neglected, without great injury to society, and dishonour to God: and, if every one, from the moment that he became religious, were to lay aside all his worldly business, he would place in the way of the ungodly such a stumbling-block as would prove almost subversive of Christianity itself. “To do our own business,” and “not to be slothful in business, are as much commanded, as to “be fervent in spirit, serving the Lord.” We therefore cannot be called to such a line of conduct as is incompatible with the discharge of all our social duties.]
But in principle we must resemble them—

[They gave themselves up wholly unto God: and so “must it also be our meat and drink to do the will of our heavenly Father.” We must “love him with all our heart, and mind, and soul, and strength;” and “yield up to him our bodies and our souls a living sacrifice,” and “glorify him with our bodies and our spirits, which are his.” Whatever be our calling in life, there can be no reason why we should not “delight ourselves in God,” and “live, not to ourselves, but unto him that died for us and rose again.” Why should not every one of us have the same frame of mind as David, whose duties must certainly have been as numerous and important as any that we are called to perform [Note: Salmos 63:1; Salmos 84:1; Salmos 84:10.]? We cannot, as has before been observed, be constantly engaged in religious duties; but we may have our hearts always disposed for the enjoyment of them [Note: 1 Tessalonicenses 5:16.]: and it is certainly incumbent on us to embrace all seasonable opportunities of waiting upon God in the Church, and at his table, and in our families and the closet. Our daily intercourse with our friends should also be improved for the advancement of true religion, and every returning meal should afford us an occasion of enjoying and glorifying our heavenly Benefactor [Note: 1 João 1:3.]. It is our privilege, as much as that of the primitive Christians, to “eat our meat with gladness and singleness of heart, blessing and praising God.”]

With such knowledge of their conduct we may expect to hear of,

III.

Their increase—

Their conduct conciliated the regard of all the people—
[Doubtless the natural man hates the light, because the evil of his own ways is exposed by it. Yet there is something in true religion which approves its excellence, even to the very people who hate it. Herod, from a full conviction that “John was a just and holy man, feared him,” and complied with his advice in many particulars; though afterwards he imprisoned him and put him to death. Thus the wonderful change that was wrought upon the first converts, from selfishness to charity, and from irreligion to the most exalted piety, excited the admiration and the love of all.
How blessed is it, where the conduct of professors is so exemplary, as “to put to silence the ignorance of foolish men,” and to engage the esteem of those who are condemned by it! We must not indeed expect always to secure the favour of men; but we should endeavour so to act as to deserve it.]

Their numbers also were increased from day to day—
[Doubtless conversion is the fruit of divine grace alone: “Whether Paul plant, or Apollos water, it is God alone that can give the increase.” Yet God uses various means to accomplish this work; and one of peculiar efficacy is, the conduct of his people: by that he “puts to silence the ignorance of foolish men,” and constrains them to “glorify him in the day of visitation,” It is highly probable that the exalted piety and unbounded charity of the first converts were greatly instrumental to the conversion of those around them. Every one of them was a preacher in his own house, by his actions at least, if not by words. And O! what might not be hoped for, if all who profess religion, breathed the spirit that displayed itself at that period of the Church? Truly, many might be awakened to a concern for their souls, and be constrained to say, “We will go with you; for we perceive that God is with you of a truth.” Let this be borne in mind, as an incentive to a continual progress in holiness; and let us strive “so to make our light shine before men, that others, beholding our good works, may glorify our Father which is in heaven.”]

We may learn from hence,
1.

At what a low ebb religion is amongst us!

[If we compare our attainments with those recorded in our text, what reason shall we see to blush and be ashamed! How has selfishness triumphed over charity, and lukewarmness assumed the place of piety! But let us not imagine that religion is different now from what it was in that day. Some difference in our mode of exercising religion may justly be admitted: but in our spirit there should be no difference at all: God is the same gracious God as ever; his Gospel is as worthy of all acceptation as ever; and the blessings we receive by means of it are as great as ever: and therefore we ought to feel its power and evince its efficacy, as much as others have done at any period of the Church. Let us then set this example before our eyes, and endeavour to walk even as they walked.]

2. How we may be instrumental to the increase of the Church—

[Much may be done, very much, by every member of the Church of Christ. The influence of a bright example is still as great as ever. As any instance of misconduct in professors hardens others against the truth, so the beauty of holiness exhibited by them has a powerful tendency to win the souls of adversaries. If, on the one hand, by an uncharitable or irreligious deportment, we may “destroy many souls for whom Christ died,” so, by a life becoming the Gospel, we may “win many who never would have obeyed the preached word.” Let us then attend to our conduct in every state and circumstance of life: let us look well to the whole of our spirit and temper, that we may not even in the smallest matter “cause the enemy to speak reproachfully,” but rather may “adorn the doctrine of God our Saviour in all things.”]