-For

if there is any difference between prayer and supplication (and as both words are used we may suppose that a difference is intended), we may conclude, I think, that the word 'prayer' refers to the expression of a wish for something, the asking for a blessing or gift, and that the word 'supplication' refers to an earnest continued-entreaty, on the part of the person who asks for something, to have, to receive, what he asks for. And this was undoubtedly the case with the disciples referred to. They not merely wished and asked for the blessing promised, but entreated that it might be given to them-continued earnestly pleading with God for it. And a variety of reasons were doubtlessly urged that it might come upon them:God's own Glory; for an illustration of His love to man, for the verification of His prophetic words, for the glorifying of His Son, for the increase of His kingdom :—For Christ's honour; for the further sealing of His mission, for the giving effect to His teaching, for the full qualification of His agents for their work, for the fruitfulness and sanctification of His followers:-For the disciples themselves; that they might become fully enlightened, that they might see things as God would have them to see them, that they might become more hallowed in their affections and life, so that others seeing their good works might glorify their Father who was in heaven: For the world; that it might become convinced of sin, of righteousness, and of judgment, so that the kingdom of Christ might become established, and be a praise in all the world. These and a multitude of other reasons would crowd in upon their thoughts, and lead them to supplicate, earnestly to entreat, God to bestow upon them what they asked for, and what He had promised.

In conclusion we may remark, first, that one of the twelve Apostles falling away from his appointed work and office should teach all the disciples of Christ to watch and pray lest they should fall from their steadfastness in Christ Jesus. If Judas fell through temptation, they may also do the same. What, therefore, Christ said to His first disciples, He also says to His followers now,'What I say unto you, I say unto all, Watch and pray that ye enter not into temptation.'

Secondly, we may learn that it is our duty and privilege to ask and plead for what is promised. Christ promised

that the blessing of His Father should come upon His followers. They did not, in consequence, rest unconcerned about it; did not sit down and say that, as He had promised it, it would come, and they might give themselves no trouble about it. This was not their feeling, neither their course. Though it was promised they sought it, and sought it diligently, that they might not fail of it. So we are to ask and supplicate for all that we need for all that God has promised.

Thirdly, we may remark that, if believers in Christ cannot agree on minor points, they should all be agreed on one point-that they should become the subjects of the Holy Spirit's teaching and hallowed power, that they may glorify God on earth, and at length find their way to heaven. On this subject they should all approach the throne of grace with one accord.

Further we remark, that we have an instance in proof that the prophetic servants of God 'spake as they were moved by the Holy Spirit.' A thousand years before the day of Pentecost the Holy Spirit, by the mouth of David, spake concerning Judas, pointing out, through foreseeing his fall and defection from the number of the Apostles, that another should be appointed to take his place. This stamps divinity upon the Scriptures, and hence we should take them as a lamp to our feet and a light to our path.'

Lastly; such care being taken on the part of God in reference to the Apostles, that they should be endued with power from on high-should become fitted for their work, qualified for the ministry which they were to exerciseshould lead us diligently to inquire what they taught, and fill us with an earnest desire to regard their teaching as that of the inspiration of God's Holy Spirit.

V.

"And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilæans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judæa, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine."-Acts, ii. 1-13.

THE laws of the Jews were peculiar. Hence Moses, when he had given them the law, as commanded by God, said to them,- What nation is there so great, that hath statutes and judgments so righteous as all this law which I set before you this day?"

One of the ordinances of that law was this: 'Three times in a year shalt thou appear before the Lord thy God in the place which the Lord shall choose.' God chose Jerusalem to be this place in which all males of a certain age, not prevented by sickness and other causes, were to appear before Him three times a-year. The feast of Pentecost was one of those occasions. This was the cause of there being such an influx of people in Jerusalem at the time referred to in the passage before us. People were there from Parthia, Media, Elam, Mesopotamia, Cappadocia, Pontus, Asia, Phrygia, Pamphylia, Egypt, Libya, Rome, Crete, Arabia, Judea. And having stated the requirement of the Jewish law in respect to an appearance of the males in Jerusalem at certain times in the year, it is at once apparent who the people were who were thus at

Jerusalem at the time referred to from the different countries mentioned: they were 'Jews and proselytes.' By Jews we mean persons born of the race of Israel, and by proselytes we mean persons of Gentile birth, who, from having embraced the Jewish faith and submitted to the rites required of them in order to mix with the Jews, were as much Jews in the eye of the Jewish law as persons descended from Israel.

The three festivals alluded to were those of the Passover, Pentecost, and the Feast of Tabernacles; the Passover commemorating their deliverance from Egypt, Pentecost commemorating the giving of the law on Mount Sinai, and the Feast of Tabernacles commemorating their dwelling in tents in passing through the wilderness. At these festivals great numbers usually attended. Josephus speaks of one passover at which he considered there were present more than two million seven hundred thousand persons. In the countries enumerated in the 9th, 10th, and 11th verses, there were Jewish colonies; that is, Jews from Palestine had settled themselves in those countries, where with their families they resided, being subject, however, in religious matters, to the controul and government of the Jewish Sanhedrim at Jerusalem. From the countries referred to Jews and proselytes had come up to Jerusalen, in obedience to the command of their law, and were remaining in Jerusalem till the festival of Pentecost took place before they returned home. Some probably did not.

In reference, however, to those spoken of in the 5th verse, as 'dwelling at Jerusalem (Jews) out of every nation under the heaven,' I consider the expression as referring to persons who were from those countries where Jewish colonies were established, and where the Jewish Sanhedrim had controul. And that the Jewish Sanhedrim or Council at Jerusalem had controul in distant places where Jews were settled is proved in the case of Saul, as referred to in the ninth chapter of the Acts of the Apostles' Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went to the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way (that is, believers in Christ), whether they were men or women, he might bring them bound unto Jerusalem' in order to be punished. This I consider an illustration of what is referred to in the

E

expression in the fifth verse of my text, 'every nation under (or subject to) the heaven '-every Jewish colony under Jewish controul, or where Jewish authority prevailed.

But the persons we have referred to most numerous as they were-are not the only persons we have to refer to as present at Jerusalem on the day of Pentecost. There were others not only whose duty it was to be there in obedience to the Jewish law, but who had been commanded expressly to be there that day-not on any account whatever to be absent, and to be there in a waiting spirit-in expectation of realizing the fulfilment of a promise which He, even Jesus, who had commanded them to be there, had said that they should be made partakers of. And they not only hoped, but they believed, that they should receive it. They had spent, as we have seen, more or less of several days on the spot; that is, in Jerusalem; assembling in the upper chamber of some house in the city with one accord in prayer and supplication to the God and Father of our Lord Jesus Christ, asking for that which Jesus had promised them, and pleading with all earnestness of spirit that they might realize it in its richest, fullest abundance. This one object was the burden of their hearts during the days alluded to. They seem to have allowed nothing to interefere with it. Each of the days witnessed the same scene of devotion with which they had commenced, except that it became deeper and more intensified, laid a firmer hold of their affections and belief: They all continued with one accord in prayer and supplication.' The last of the days came. They knew not, perhaps, in what hour the blessing would come, at what moment the promise would be realized. The last of the days would close in the evening, and from that evening to the following evening would be the fiftieth day, or the day of Pentecost. And at what moment, or in what hour, the promise was realized, we cannot say. We know, however, it was before nine o'clock in the morning; but how long before that hour we know not. The day, however, on which it was to be received had commenced, and between its commencement and nine o'clock in the morning it came. The waiters and watchers were where they had been directed to be: When the day of Pentecost was fully come, they were all with one accord in one place,' or at the same