Before this same body, and probably the same men, our Saviour was arraigned; and by them condemned before he was delivered to the Roman governor. (Matt. xxvi. 59, &c.) And before this same body, and in the presence of the same men, Peter had just before denied his Lord. (Matt. xxvi. 70, &c.) The fact that the disciples had filed on a former occasion, and that Peter had denied his Saviour, may have operated to induce them to believe that they would be terrified by their threats, and deterred from preaching publicly in the name of Jesus. A notable miracle.-Ă known, undeniable miracle. That it spread.That the knowledge of it may not spread among them any further. Let us straitly threaten them. -Greek, "Let us threaten them with a threat." This is a Hebraism, expressing intensity, certainty, &c. The threat was a command (ver. 18) not to teach, implying their displeasure if they did do it. This threat, however, was not effectual. On the next occasion, which occurred soon after, (chap. v. 40,) they added beating to their threats, in order to deter them from preaching in the name of Jesus.

VER. 19. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.

o Chap. v. 29.

Whether it be right, &c.-The apostles abated nothing of their boldness when threatened. They openly appealed to their judges whether their command could be right. And, in doing this, they expressed their full conviction of the truth of what they had said, and their deliberate purpose not to regard their command, but still to proclaim to the people the truth that Jesus was the Messiah. In the sight of God.-That is, whether God will judge this to be right. The grand question was, how God would regard it. If he disapproved it, it was wrong. It was not merely a question pertaining to their reputation, safety, or life; but it was a question of conscience before God. And we have here a striking instance of the principle on which Christians act. It is, to lay their safety, reputation, and life, out of view, and to bring every thing to this test, whether it will please God. If it will, it is right; if it will not, it is wrong. To hearken.-To hear, and to hearken, are often used to denote "to obey." (John v. 24; viii. 47, &c.) Judge ye.This was an appeal to them directly as judges, and as men. And it may be presumed that it was an appeal which they could not resist. The sanhedrim acknowledged itself to have been appointed by God; and to have no authority which was not derived from his appointment. Of course, God could modify, supersede, or repeal their authority; and the abstract principle, that it was better to obey God than man, they could not call in question. The only inquiry was, whether they had evidence that God had issued any command in the case. Of that, the apostles were satisfied; and that, the rulers could not deny. It may be remarked, that this is one of the first and most bold appeals on record, in favour of the right of

private judgment and the liberty of conscience. That liberty was supposed in all the Jewish religion. It was admitted that the authority of God, in all matters, was superior to that of man. And the same spirit manifested itself thus early in the Christian church, against all dominion over the conscience, and in favour of the right to follow the dictates of the conscience and the will of God. As a mere historical fact, therefore, it is interesting to contemplate this; and still more interesting in its important bearings on human liberty and human happiness. The doctrine is still more explicitly stated in chap. v. 29. "We ought to obey God rather than man."

VER. 20. For we cannot but speak the things which we have seen and heard. p Jer. xx. 9.

q Chap. xxii. 15. 1 John i. 1, 3.

For, &c.-This is given as a reason why they should obey God rather than man. They had had so clear evidence that God had sent the Messiah; and they had received so direct and solemn a command (Mark xvi. 15) to preach the gospel, that they could not be restrained. There was a necessity laid on them to preach the gospel. See 1 Cor. ix. 16, comp. Jer. xx. 9. Acts xviii. 5. Job xxxii. 18, 19. Psa. xxxix. 1-3.

It has already been remarked, that these two verses contain an important principle in favour of religious liberty-the liberty of conscience, and of private judgment. They contain the great principle of the Christian, and of the Protestant religion, that the responsibility of men for their religious opinions is direct to God, and that other men have no power of control. The opposite of this is tyranny and oppression. It may be proper, in addition, to present some further remarks, involved in the principle here stated. (1.) Religion, from the commencement, has been favourable to liberty. There was no principle more sacred among the Jews, than that they were to be independent of other nations. Perhaps no people have ever been so restive under a foreign yoke, so prone to rebel, and so difficult to be broken down by oppression and by arms, as were the Jews. So true was this, that it appeared to other nations to be mere obstinacy. They were often subdued, but they rose against their oppressors, and threw off the yoke. No people has been found who were so difficult to be reduced to slavery. It is well known that the Romans were accustomed to subject the captives taken in war to perpetual servitude; and commonly the spirit of the captive was broken, and he remained quietly in bondage. But not so the Jew. thing ever tamed his spirit. No bribes, or threats, or chains, could induce him to violate the laws of his religion. Even in captivity, we are told, that the Jewish slaves at Rome would observe the sabbath, would keep the feasts of their nation, and never would conform to the customs of an idolatrous people. To the Romans this appeared to be mere obstinacy. But it was the genius of their religion. The right of liberty of thought was one which they would not surrender. The spirit of the patriarchs was favourable to liberty, and implied responsibility only to God.

No

Familiarity with the sacred books had taught them these lessons; and neither time nor distance could obliterate them. In the time of Christ, the great mass of the nation were evidently opposed to the tax paid to the Roman nation, and sighed under this burden, until they rose and attempted to assert their rights; and their city, and temple, and land, were sacrificed, rather than yield this great principle. (2.) This same principle was evinced by the apostles, and by the early Christians. With this doctrine fresh upon their hearts, they went forth to other lands. They maintained it at the expense of their blood; and thousands fell as martyrs in the cause of liberty and of private judgment in religion. No men ever more firmly defended liberty than the early martyrs; and each one that died, died in defence of a principle which is now the acknowledged right of all men. (3.) The designs of tyranny and superstition have been to destroy this principle. This was the aim of the sanhedrim; and yet, when Peter and John appealed to their consciences, they did not dare to avow their purpose. This has been the aim of all tyrants; and this the effect of all superstition. Hence the church of Rome has taken away the Scriptures from the people; and has thus furnished incontestable evidence that in its view the Bible is favourable to liberty. For centuries, tyranny reigned in one black night over Europe; nor was the darkness dispelled until the Bible, that taught men the principles of freedom, was restored to them. (4.) The effect of the principle avowed by the apostles has been uniform. Luther began the Reformation by finding in a monastery a copy of the Bible, when himself more than twenty years of age-a book which till that time he had never seen.

The effect on the liberties of Europe was immediately seen. Hume admitted, that whatever liberty England possessed was to be traced to the Puritans. Our own land is a striking instance of the effect of this great principle, and of its influence on the rights of man. And just in proportion as the New Testament is spread abroad, will men seek for freedom, and break the chains of oppression. The best way to promote universal liberty is to spread

the Bible to the ends of the earth. There is not a precept in it that is not favourable to freedom. It tends to enlarge and liberalize the mind; to teach men their rights; to put an end to ignorance, the universal stronghold of superstition and tyranny; and to diffuse the love of justice,

truth, and order. It shows man that he is responsible to God, and that no one has a right to ordain any thing which contravenes the liberty

of his fellow.

If it be asked here what the principle is, I answer, (1.) That men have a right to their private judgment in matters of religion, subject only to God. The only restraint which, it is now settled, can be imposed on this is, that no man has a right, under pretence of conscience, to injure or molest his fellow-men, or to disturb the peace and harmony of society. (2.) No magistrate, church, council, or parent, has a right to impose a creed on others, and to demand subscription to it by mere authority. (3.) No magistrate, church, or parent, has a right to control the free exercise of private judgment in this case.

The power of a parent is to teach, advise, and entreat. The duty of a child is to listen with respect, to examine with candour, to pray over the subject, and to be deliberate and calm, not rash, hasty, impetuous, and self-willed. But when the child is thus convinced that his duty to God requires a particular course, then here is a higher obligation than any earthly law, and he must obey God rather than man, even a father or a mother. (Matt. x. 37, 38.) (4.) Every man is responsible to God for his opinions and his conduct. Man may not control him, but God may and will. The great question before every man is, "What is right in the sight of God?" It is not, what is expedient, or safe, or pleasurable, or honourable among men; but what is right in the sight of God. Neither in their opinions nor their conduct are men free from responsibility.-From this whole subject we see the duty of spreading the Bible. If we love liberty; if we hate tyranny and superstition; if we wish to extend the knowledge of the rights of man, and break every arm of oppression, let us spread far and wide the Book of God, and place in every palace and every cottage on the globe a copy of the sacred Scriptures.

VER. 21. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people for all men glorified God for that which was done.

r Matt. xxi. 26. Chap. v. 26.

Finding nothing, &c.-That is, not being able exciting a tumult among the people, and ento devise any way of punishing them, without dangering their own authority. The sanhedrim was frequently influenced by this fear; and it shows that their own authority was much dependent on the caprice of the multitude. Comp. Matt. xxi. 26. All men.--That is, the great mass or body of the people. Glorified God.-Praised they believed that the miracle was genuine. (2.) God for the miracle. This implies, (1.) That That they were grateful to God for so signal a mercy, in conferring health and comfort on a further, that here is the highest evidence of the man who had been long afflicted. We may add, reality of the miracle. Even the sanhedrim, with all their prejudice and opposition, did not call it in question. And the common people, who had doubtless been acquainted with this man for

years, were convinced that it was real. It would

have been impossible to impose on keen-sighted and jealous adversaries in this manner, if this had been an imposture.

VER. 22. For the man was above forty years old on whom this miracle of healing was shewed.

For the man, &c.-The age of the man is mentioned, to show the certainty and greatness of the miracle. If it had been a man who had been lame but a few years; or if it had been a child, or a very young man, the case would not have been so remarkable. But, after a continuance of

forty years, all hope of healing him by any ordinary means must have been abandoned; and all pretence that this was jugglery or deception must have been absurd.

VER. 23. And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.

s Chap. ii. 44-46.

Their own company.-They joined the other apostles and Christians. (Chap. ii. 44, 45.) And reported, &c.-It doubtless became a subject of interesting inquiry, what they should do in this case. They had been threatened by the highest authority of the nation, and commanded not to preach again in the name of Jesus. Whether they should obey them, and be silent; or whether they should leave Jerusalem, and preach elsewhere, could not but be an interesting subject of inquiry; and they very properly sought the counsel of their brethren, and looked to God for direction; an example which all should follow who are exposed to persecution, or who are in any perplexity about the path of duty.

VER. 24. And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is:

t 2 Kings xix. 15.

They lift up their voice.-To lift up the voice, among the Hebrews, was a phrase denoting either an address to the people, (Judges ix. 7,) or a phrase expressive of weeping, (Gen. xxix. 11. Judges ii. 4. Ruth i. 9. 1 Sam. xxiv. 16,) or was expressive of prayer. To lift up the voice to God means, simply, they prayed to him. With one accord.-Unitedly. Properly with one mind, or purpose. See Note, chap. i. 14. The union of the early Christians is often noticed in the Acts of the Apostles. Thus far there was no jar or dissension in their society, and every thing has the appearance of the most entire affection and confidence. Lord.-Greek, Aozora. From this word is derived the word "despot." This is not the usual word employed by which to address God. The word commonly translated Lord" is Kupios. The word here used denotes one who rules over others, and was applied to the highest magistrate or officer. It denotes authority; power; absoluteness in ruling. It is a word denoting more authority in ruling than the other. That more commonly denotes a property in a thing; this denotes absolute rule. It is applied to God, in Luke ii. 29. Rev. vi. 10. Jude 4; to Jesus Christ, 2 Pet. ii. 1; to masters, 1 Tim. vi. 1. Titus ii. 9. 1 Pet. ii. 18; to husbands, 1 Pet. iii. 6; and to a possessor, or owner, 2 Tim. ii. 21. Thou art God.-This ascription of praise seems to have been designed to denote their sense of his power to deliver them; and his right to dispose of them. They were employed in his service; they were encompassed with dangers; and they acknowledged him as their God, who had made all things, and who had an entire right to

direct, and to dispose of them for his own glory. In times of danger and perplexity, we should remember that God has a right to do with us as he pleases; and we should go cheerfully and commit ourselves into his hands. Which hast made, &c.

(Gen. i.) This passage is taken directly from Psa. cxlvi. 6. Comp. Rev. xiv. 7.

VER. 25. Who, by the mouth of thy servant David, hast said, Why "did the heathen rage, and the people imagine vain things?

u Psa. ii. 1, 2.

Who by the mouth, &c.—(Psa. ii. 1, 2.) This is a strong, solemn testimony to the inspiration of David. It is a declaration of the apostles made in solemn prayer, that God spake himself by the mouth of David. This is the second part of their prayer. In the first, they acknowledge the right of God to rule; in this, they appeal to a prophecy; they plead that this was a thing foretold; and as God had foreseen it and foretold it, they appealed to him to protect them. The times of tumult and opposition which had been foreseen, as about to attend the introduction of the gospel, had now come. They inferred, therefore, that Jesus was the Messiah; and, as God had designed to establish his kingdom, they appealed to him to aid and protect them in this great work. This passage is taken from Psa. ii. 1, 2, and is an exact quotation from the Septuagint. This proves that the Psalm had reference to the Messiah. Thus it was manifestly understood by the Jews; and the authority of the apostles settles the question. The Psalm was composed by David; on what occasion is not known; nor is it material to our present purpose. It has been a matter of inquiry, whether it referred to the Messiah primarily, or only in a secondary sense. Grotius supposes that it was composed by David when exposed to the hostility of the Assyrians, the Moabites, Philistines, Amalekites, &c.; and that, in the midst of his dangers, he sought conIsolation in the purpose of God to establish him and his kingdom. But the more probable opinion is, that it referred directly and solely to the Messiah. Why did the heathen.-The nations which were not Jews. This refers, doubtless, to the opposition which would be made to the spread of Christianity; and not merely to the opposition made to the Messiah himself, and to the act of putting him to death. Rage.-This word refers to the excitement and tumult of a multitude; not a settled plan, but rather the heated and disorderly conduct of a mob. It means, that the progress of the gospel would encounter tumultuous opposition; and that the excited nations would rush violently to put it down and destroy it.

And the people.-The expression "the people'

does not refer to a class of men different essentially from the heathen. The "heathen," Heb. and Greek, "the nations," refer to men as organized into communities.; the expression, "the people," is used to denote the same persons, without respect to their being so organized. The Hebrews were in the habit, in their poetry, of expressing the same idea, essentially, in parallel members of a sentence; or the last member of a

sentence or verse expressed the same idea, with some slight variation, as the former. (See Lowth on the sacred poetry of the Hebrews.) Imagine. -The word " imagine" does not express quite the force of the original. The Hebrew and the Greek both convey the idea of meditating, thinking, purposing. It means that they employed thought, plan, purpose, in opposing the Messiah. Vain things.-The word here used, (ɛɛva,) is a literal translation of the Hebrew, (p,) and means usually "empty," as a vessel which is not filled; then "useless,' or that which amounts to nothing, &c. Here it means that they devised a plan which turned out to be vain, or ineffectual. They attempted an opposition to the Messiah, which could not succeed. God would establish his kingdom in spite of their plans to oppose it. Their efforts were vain, because they were not strong enough to oppose God; because he had purposed to establish the kingdom of his Son; and he could overrule even their opposition to advance his cause.

VER. 26. The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.

The kings of the earth.-The Psalmist specifies more particularly that kings and rulers would be opposed to the Messiah. This had occurred already, by the opposition made to the Messiah by the rulers of the Jewish people; and it would be still more evinced by princes and kings, as the gospel should spread among the nations. Stood up.-The word here used, (Tapioreμi,) commonly means to present one's self, or to stand forth, for the purpose of aiding, counselling, &c. But here it means that they rose, or presented themselves, to evince their opposition. They stood opposed to the Messiah, and offered resistance to him. The rulers. This is another instance of the Hebrew parallelism. The word does not denote another class of men from kings, but expresses the same idea in another form, or in a more general manner, meaning that all classes of persons in authority would be opposed to the gospel. Were gathered together.-Hebrew, "consulted together;" were united in a consultation. The Greek implies that they were assembled for the purpose of consultation. Against the Lord.-In the Hebrew, "against Jehovah." This is the peculiar name which is given in the Scriptures to God. They rose against his plan of appointing a Messiah, and against the Messiah whom he had chosen. Against his Christ.-Hebrew, "against his Messiah," or his Anointed. Note, Matt. i. 1. This is one of the places where the word "Messiah' is used in the Old Testament. The word occurs in about forty places, and is commonly translated his anointed," and is applied to kings. The direct reference of the word to the Messiah in the Old Testament is not frequent. This passage implies that opposition to the Messiah is opposition to Jehovah. And this is uniformly supposed in the sacred Scriptures. He that is opposed to Christ is opposed to God. He that neglects him, neglects God. He that despises

him, despises God. (Matt. x. 40; xviii. 5. John xii. 44, 45. Luke x. 16.) "He that despiseth me, despiseth him that sent me." The reasons of this are, (1.) That the Messiah is "the brightness of the Father's glory, and the express image of his subsistence." (Heb. i. 3.) (2.) He is equal with the Father, possessing the same attributes, and the same power. (John i. 1. 1 Phil. ii. 6, &c.) To despise him, therefore, is to despise God. (3.) He is appointed by God to this great work of saving men. To despise him, or to oppose him, is to despise and oppose him who appointed him to this work, to contemn his counsels, and to set him at nought. (4.) His work is dear to God. It has engaged his thoughts. It has been approved by him. His mission has been confirmed by the miraculous power of the Father, and by every possible manifestation of his approbation and love. To oppose the Messiah is, therefore, to oppose that which is dear to the heart of God, and which has long been the object of his tender solicitude. It follows, from this, that they who neglect the Christian religion are exposing themselves to the sore displeasure of God, and endangering their everlasting interests. No man is safe who opposes God; and no man can have evidence that God will approve him, who does not embrace the Messiah whom He has appointed to redeem the world.

VER. 27. For of a truth, against thy holy child Jesus, whom thou hast anointed, both Herod," and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,

Luke xxiii. 1-8, &c.

For of a truth.-Truly; reality. Thy holy child Jesus.-The word "child" is commonly applied to infants, or to sons and daughters in very early life. The word which is used here (aic) is different from that which is commonly applied to the Lord Jesus (vioç.) The latter expresses sonship without respect to age. The word which is here used also sometimes expresses sonship without any regard to age; and the word son would have been a more happy translation. Thus the same word is translated in Acts iii. 13, 26. In Acts xx. 12, it is translated "young man.' Both Herod, &c.-(Luke xxiii. 1-12.) With the Gentiles.-The Romans, to whom he was delivered to be crucified. The people of Israel.— The Jews, who were excited to this by the rulers. (Matt. xxvii. 20.)

VER. 28. For " to do whatsoever thy hand and thy counsel determined before to be done.

w Chap. iii. 18. a Prov. xxi. 30. Isa. xlvi. 10; liii. 10.

For to do, &c.-See Notes, chap. ii. 23; iii. 18. The facts which are brought to view in these verses are among the most remarkable on record. They are briefly these: (1.) That the Jewish rulers were opposed to the Messiah, and slew him. (2.) That the very people to whom he came, and for whose benefit he laboured, joined in the opposition, so that it became the act of a

united people. (3.) That the Romans who were there, as a sort of representation of all pagan nations, were easily prevailed on to join in the persecution, and to become the executioners. (4.) That thus opposite factions, and dissimilar and prejudiced people, became united in opposing the Messiah. (5.) That the rulers of the Roman people, the emperors, and statesmen, and philosophers, and the rulers of other nations, united to oppose the gospel, and brought all the power of persecution to stay its progress. (6.) That the people of the empire, the mass of men, were easily prevailed upon to join in the persecution, and endeavour to arrest its progress. And (7.) That the gospel has encountered similar difficulties and opposition wherever it has been faithfully presented to the attention of men. It has become a very serious question why this has been; or on what pretence this opposition has been vindicated; or how it can be accounted for. A question which it is of as much importance for the infidel as for the Christian to settle. We know that accusations of the corrupt lives of the early Christians were freely circulated, and the most gross accounts given of their scandalous conduct were propagated by those who chose to persecute them. (See Lardner's Credibility.) But such accounts are not now believed; and it is not certain that they were ever seriously believed by the rulers of the pagan people. It is certain that it was not on this account that the first opposition arose to Christ and his religion.

It is not proper here to enter into an examination of the causes of this opposition. We may state the outlines, however, in few words. (1.) The Jewish rulers were mortified, humbled, and moved with envy, that one so poor and despised should claim to be the Messiah. They had expected a different monarch; and all their prejudices rose at once against his claims to this high office. (Matt. xxvii. 18. Mark xv. 10.) (2.) The common people, disposed extensively to acknowledge his claims, were urged on by the enraged and vindictive priests to demand his death. (Matt. xxvii. 20.) (3.) Pilate was pressed on against his will by the impetuous and enraged multitude to deliver one whom he regarded as innocent. (4.) The Christian religion in its advances struck at once at the whole fabric of superstition in the Roman empire, and throughout the world. It did not, like other religions, ask a place amidst the religions already existing. It was exclusive in its claims. It denounced all other systems as idolatry or superstition, and sought to overthrow them. Those religions were interwoven with all the habits of the people; they were connected with all the departments of the state; they gave occupation to a vast number of priests and other officers, who obtained their livelihood by the existing superstitions, and who brought, of course, all the supposed sacredness of their character to support them. A religion which attempted to overthrow the whole fabric, therefore, at once excited all their malice. The monarchs, whose thrones were based on the existing state of things; and the people, who venerated the religion of their ancestors, would be opposed to the new system. (5.) Christianity was despised. It was regarded as one form of

the superstition of the Jews. And there was no people who were regarded with so much contempt by all other nations as the Jews. The writings of the Romans, on this point, are full proof. (6.) The new religion was opposed to all the crimes of the world. It began its career in a time of eminent wickedness. It plunged at once into the midst of this wickedness; sought the great cities where crimes and pollutions were condensed; and boldly reproved every form of prevailing impiety. At Athens, at Corinth, at Ephesus, at Rome itself, it denounced the judgment of God against every form of guilt. Whatever may be charged on the apostles, it will not be alleged that they were timid in denouncing the sins of the world. From all these causes it is not wonderful that the early Christians were persecuted. If it be asked, (7.) Why the same religion meets with opposition now in lands that are nominally Christian, it may be remarked, (a.) that the human heart is the same that it always was, opposed to truth and righteousness; (b.) that religion encounters still a host of sins that are opposed to it-pride, envy, malice, passion, the love of the world, and shame of acknowledging God; (c.) that there has always been a peculiar opposition in the human heart to receiving salvation as the gift of God through a crucified Redeemer; and (d.) that all the forms of vice, and lust, and profaneness that exist in the world, are opposed, and ever will be, to a religion of purity, and self-denial, and love.

On the whole, we may remark here, (1.) That the fact that Christianity has been thus opposed, and has triumphed, is no small proof of its divine origin. It has been fairly tried, and still survives and flourishes. It was well to put it to the test, and to bring to bear on it every thing which had a tendency to crush it, and thus to furnish the highest proof that it is from God. (2.) This religion cannot be destroyed; it will triumph; opposition to it is vain; it will make its way throughout the world; and the path of safety is not to oppose that which God is intending to establish in the earth. Sinners who stand opposed to the gospel, should tremble and be afraid; for sooner or later they must fall before its triumphant advances. It is not safe to oppose that which has already been opposed by kings and rulers in every form, and yet has triumphed. It is not wise to risk one's eternal welfare on the question of successful opposition to that which God has, in so many ages and ways, pledged himself to protect; and when God has solemnly declared that the Son, the Messiah, whom he would set on his holy hill of Zion, should "break" his enemies "with a rod of iron, and dash them in pieces like a potter's vessel." (Psa. ii. 9.)

VER. 29. And now, Lord, behold their threatenings and grant unto thy servants, that with all boldness they may speak thy word,

y Ver. xiii. 31. Chap. xiv. 3; xxviii. 31. Eph. vi. 12.

Behold their threatenings. So look upon them as to grant us deliverance. They did not purpose to abandon their undertaking; they resolved to persevere; and they expected that this purpose