1 The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,   2 Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:   3 To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:   4 And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.   5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.

      In these verses, I. Theophilus is put in mind, and we in him, of St. Luke's gospel, which it will be of use for us to cast an eye upon before we enter upon the study of this book, that we may not only see how this begins where that breaks off, but that, as in water face answers to face, so do the acts of the apostles to the acts of their Master, the acts of his grace.

      1. His patron, to whom he dedicates this book (I should rather say his pupil, for he designs, in dedicating it to him, to instruct and direct him, and not to crave his countenance or protection), is Theophilus, v. 1. In the epistle dedicatory before his gospel, he had called him most excellent Theophilus; here he calls him no more than O Theophilus; not that he had lost his excellency, nor that it was diminished and become less illustrious; but perhaps he had now quitted his place, whatever it was, for the sake of which that title was given him,--or he was now grown into years, and despised such titles of respect more than he had done,--or Luke was grown more intimate with him, and therefore could address him with the more freedom. It was usual with the ancients, both Christian and heathen writers, thus to inscribe their writings to some particular persons. But the directing some of the books of the scripture so is an intimation to each of us to receive them as if directed to us in particular, to us by name; for whatsoever things were written aforetime were written for our learning.

      2. His gospel is here called the former treatise which he had made, which he had an eye to in writing this, intending this for a continuation and confirmation of that, ton proton logon--the former word. What is written of the gospel is the word as truly as what was spoken; nay, we now know no unwritten word that we are to give credit to, but as it agrees with that which is written. He made the former treatise, and now is divinely inspired to make this, for Christ's scholars must go on towards perfection, Heb. vi. 1. And therefore their guides must help them on, must still teach the people knowledge (Eccl. xii. 9), and not think that their former labours, though ever so good, will excuse them from further labours; but they should rather be quickened and encouraged by them, as St. Luke here, who, because he had laid the foundation in a former treatise, will build upon it in this. Let not this therefore drive out that; let not new sermons and new books make us forget old ones, but put us in mind of them, and help us to improve them.

      3. The contents of his gospel were that, all that, which Jesus began both to do and teach; and the same is the subject of the writings of the other three evangelists. Observe, (1.) Christ both did and taught. The doctrine he taught was confirmed by the miraculous works he did, which proved him a teacher come from God (John iii. 2); and the duties he taught were copied out in the holy gracious works he did, for he hath left us an example, and that such as proves him a teacher come from God too, for by their fruits you shall know them. Those are the best ministers that both do and teach, whose lives are a constant sermon. (2.) He began both to do and teach; he laid the foundation of all that was to be taught and done in the Christian church. His apostles were to carry on and continue what he began, and to do and teach the same things. Christ set them in, and then left them to go on, but sent his Spirit to empower them both to do and teach. It is a comfort to those who are endeavouring to carry on the work of the gospel that Christ himself began it. The great salvation at the first began to be spoken by the Lord, Heb. ii. 3. (3.) The four evangelists, and Luke particularly, have handed down to us all that Jesus began both to do and to teach; not all the particulars--the world could not have contained them; but all the heads, samples of all, so many, and in such variety, that by them we may judge of the rest. We have the beginnings of his doctrine (Matt. iv. 17), and the beginnings of his miracles, John ii. 11. Luke had spoken, had treated, of all Christ's sayings and doings, had given us a general idea of them, though he had not recorded each in particular.

      4. The period of the evangelical story is fixed to the day in which he was taken up, v. 2. Then it was that he left this world, and his bodily presence was no more in it. St. Mark's gospel concludes with the Lord's being received up into heaven (Mark xvi. 19), and so does St. Luke's, Luke xxiv. 51. Christ continued doing and teaching to the last, till he was taken up to the other work he had to do within the veil.

      II. The truth of Christ's resurrection is maintained and evidenced, v. 3. That part of what was related in the former treatise was so material that it was necessary to be upon all occasions repeated. The great evidence of his resurrection was that he showed himself alive to his apostles; being alive, he showed himself so, and he was seen of them. They were honest men, and one may depend upon their testimony; but the question is whether they were not imposed upon, as many a well-meaning man is. No, they were not; for, 1. The proofs were infallible, tekmeria--plain indications, both that he was alive (he walked and talked with them, he ate and drank with them) and that it was he himself, and not another; for he showed them again and again the marks of the wounds in his hands, and feet, and side, which was the utmost proof the thing was capable of or required. 2. They were many, and often repeated: He was seen by them forty days, not constantly residing with them, but frequently appearing to them, and bringing them by degrees to be fully satisfied concerning it, so that all their sorrow for his departure was done away by it. Christ's staying upon earth so long after he had entered upon his state of exaltation and glory, to confirm the faith of his disciples and comfort their hearts, was such an instance of condescension and compassion to believers as may fully assure us that we have a high priest that is touched with the feeling of our infirmities.

      III. A general hint given of the instructions he furnished his disciples with, now that he was about to leave them, and they, since he breathed on them and opened their understandings, were better able to receive them. 1. He instructed them concerning the work they were to do: He gave commandments to the apostles whom he had chosen. Note, Christ's choice is always attended with his charge. Those whom he elected into the apostleship expected he should give them preferments, instead of which he gave them commandments. When he took his journey, and gave authority to his servants, and to every one his work (Mark xiii. 34), he gave them commandments through the Holy Ghost, which he was himself filled with as Mediator, and which he had breathed into them. In giving them the Holy Ghost, he gave them his commandments; for the Comforter will be a commander; and his office was to bring to their remembrance what Christ had said. He charged those that were apostles by the Holy Ghost; so the words are placed. It was their receiving the Holy Ghost that sealed their commission, John xx. 22. He was not taken up till after he had given them their charge, and so finished his work. 2. He instructed them concerning the doctrine they were to preach: He spoke to them of the things pertaining to the kingdom of God. He had given them a general idea of that kingdom, and the certain time it should be set up in the world (in his parable, Mark xiii.), but here he instructed them more in the nature of it, as a kingdom of grace in this world and of glory in the other, and opened to them that covenant which is the great charter by which it is incorporated. Now this was intended, (1.) To prepare them to receive the Holy Ghost, and to go through that which they were designed for. He tells them in secret what they must tell the world; and they shall find that the Spirit of truth, when he comes, will say the same. (2.) To be one of the proofs of Christ's resurrection; so it comes in here; the disciples, to whom he showed himself alive, knew that it was he, not only by what he showed them, but by what he said to them. None but he could speak thus clearly, thus fully, of the things pertaining to the kingdom of God. He did not entertain them with discourses of politics or the kingdoms of men, of philosophy or the kingdom of nature, but pure divinity and the kingdom of grace, the things which most nearly concerned them, and those to whom they were sent.

      IV. A particular assurance given them that they should now shortly receive the Holy Ghost, with orders given them to expect it (v. 4, 5), he being assembled together with them, probably in the interview at the mountain in Galilee which he had appointed before his death; for there is mention of their coming together again (v. 6), to attend his ascension. Though he had now ordered them to Galilee, yet they must not think to continue there; no, they must return to Jerusalem, and not depart thence. Observe,

      1. The command he gives them to wait. This was to raise their expectations of something great; and something very great they had reason to expect from their exalted Redeemer. (1.) They must wait till the time appointed, which is now not many days hence. Those that by faith hope promised mercies will come must with patience wait till they do come, according to the time, the set time. And when the time draws nigh, as now it did, we must, as Daniel, look earnestly for it, Dan. ix. 3. (2.) They must wait in the place appointed, in Jerusalem, for there the Spirit must be first poured out, because Christ was to be as king upon the holy hill of Zion; and because the word of the Lord must go forth from Jerusalem; this must be the mother-church. There Christ was put to shame, and therefore there he will have this honour done him, and this favour is done to Jerusalem to teach us to forgive our enemies and persecutors. The apostles were more exposed to danger at Jerusalem than they would have been in Galilee; but we may cheerfully trust God with our safety, when we keep in the way of our duty. The apostles were now to put on a public character, and therefore must venture in a public station. Jerusalem was the fittest candlestick for those lights to be set up in.

      2. The assurance he gives them that they shall not wait in vain.

      (1.) The blessing designed them shall come, and they shall find it was worth waiting for; You shall be baptized with the Holy Ghost; that is, [1.] "The Holy Ghost shall be poured out upon you more plentifully than ever." They had already been breathed upon with the Holy Ghost (John xx. 22), and they had found the benefit of it; but now they shall have larger measures of his gifts, graces, and comforts, and be baptized with them, in which there seems to be an allusion to those Old-Testament promises of the pouring out of the Spirit, Joel ii. 28; Isa. xliv. 3; xxxii. 15. [2.] "You shall be cleansed and purified by the Holy Ghost," as the priests were baptized and washed with water, when they were consecrated to the sacred function: "They had the sign; you shall have the thing signified. You shall be sanctified by the truth, as the Spirit shall lead you more and more into it, and have your consciences purged by the witness of the Spirit, that you may serve the living God in the apostleship." [3.] "You shall hereby be more effectually than ever engaged to your Master, and to his guidance, as Israel was baptized unto Moses in the cloud, and in the sea; you shall be tied so fast to Christ that you shall never, for fear of any sufferings, forsake him again, as once you did."

      (2.) Now this gift of the Holy Ghost he speaks of,

      [1.] As the promise of the Father, which they had heard of him, and might therefore depend upon. First, The Spirit was given by promise, and it was at this time the great promise, as that of the Messiah was before (Luke i. 72), and that of eternal life is now, 1 John ii. 25. Temporal good things are given by Providence, but the Spirit and spiritual blessings are given by promise, Gal. iii. 18. The Spirit of God is not given as the spirit of men is given us, and formed within us, by a course of nature (Zech. xii. 1), but by the word of God. 1. That the gift may be the more valuable, Christ thought the promise of the Spirit a legacy worth leaving to his church. 2. That it may be the more sure, and that the heirs of promise may be confident of the immutability of God's counsel herein. 3. That it may be of grace, peculiar grace, and may be received by faith, laying hold on the promise, and depending upon it. As Christ, so the Spirit, is received by faith. Secondly, It was the promise of the Father, 1. Of Christ's Father. Christ, as Mediator, had an eye to God as his Father, fathering his design, and owning it all along. 2. Of our Father, who, if he give us the adoption of sons, will certainly give us the Spirit of adoption, Gal. iv. 5, 6. He will give the Spirit, as the Father of lights, as the Father of spirits, and as the Father of mercies; it is the promise of the Father. Thirdly, This promise of the Father they had heard from Christ many a time, especially in the farewell sermon he preached to them a little before he died, wherein he assured them, again and again, that the Comforter should come. This confirms the promise of God, and encourages us to depend upon it, that we have heard it from Jesus Christ; for in him all the promises of God are yea, and amen. "You have heard it from me; and I will make it good."

      [2.] As the prediction of John Baptist; for so far back Christ here directs them to look (v. 5): "You have not only heard it from me, but you had it from John; when he turned you over to me, he said (Matt. iii. 11), I indeed baptize you with water, but he that comes after me shall baptize you with the Holy Ghost." It is a great honour that Christ now does to John, not only to quote his words, but to make this great gift of the Spirit, now at hand, to be the accomplishment of them. Thus he confirmeth the word of his servants, his messengers, Isa. xliv. 26. But Christ can do more than any of his ministers. It is an honour to them to be employed in dispensing the means of grace, but it his prerogative to give the Spirit of grace. He shall baptize you with the Holy Ghost, shall teach you by his Spirit, and give his Spirit to make intercession in you, which is more than the best ministers preaching with us.

      (3.) Now this gift of the Holy Ghost thus promised, thus prophesied of, thus waited for, is that which we find the apostles received in the next chapter, for in that this promise had its full accomplishment; this was it that should come, and we look for no other; for it is here promised to be given not many days hence. He does not tell them how many, because they must keep every day in a frame fit to receive it. Other scriptures speak of the gift of the Holy Ghost to ordinary believers; this speaks of that particular power which, by the Holy Ghost, the first preachers of the gospel, and planters of the church, were endued with, enabling them infallibly to relate to that age, and record to posterity, the doctrine of Christ, and the proofs of it; so that by virtue of this promise, and the performance of it, we receive the New Testament as of divine inspiration, and venture our souls upon it.

      23 And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.   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:   25 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things?   26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.   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,   28 For to do whatsoever thy hand and thy counsel determined before to be done.   29 And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word,   30 By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.   31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.

      We hear no more at present of the chief priests, what they did when they had dismissed Peter and John, but are to attend those two witnesses. And here we have,

      I. Their return to their brethren, the apostles and ministers, and perhaps some private Christians (v. 23): Being let go, they went to their own company, who perhaps at this time were met together in pain for them, and praying for them; as ch. xii. 12. As soon as ever they were at liberty, they went to their old friends, and returned to their church-fellowship. 1. Though God had highly honoured them, in calling them out to be his witnesses, and enabling them to acquit themselves so well, yet they were not puffed up with the honour done them, nor thought themselves thereby exalted above their brethren, but went to their own company. No advancement in gifts or usefulness should make us think ourselves above either the duties or the privileges of the communion of saints. 2. Though their enemies had severely threatened them, and endeavoured to break their knot, and frighten them from the work they were jointly engaged in, yet they went to their own company, and feared not the wrath of their rulers. They might have had comfort, if, being let go, they had retired to their closets, and spent some time in devotion there. But they were men in a public station, and must seek not so much their own personal satisfaction as the public good. Christ's followers do best in company, provided it be in their own company.

      II. The account they gave them of what had passed: They reported all that the chief priests and elders had said to them, adding, no doubt, what they were enabled by the grace of God to reply to them, and how their trial issued. They related it to them, 1. That they might know what to expect both from men and from God in the progress of their work. From men they might expect every thing that was terrifying, but from God every thing that was encouraging; men would do their utmost to run them down, but God would take effectual care to bear them up. Thus the brethren in the Lord would wax confident through their bonds, and their experiences, as Phil. i. 14. 2. That they might have it recorded in the history of the church, for the benefit of posterity, particularly for the confirmation of our faith touching the resurrection of Christ. The silence of an adversary, in some cases, is next door to the consent and testimony of an adversary. These apostles told the chief priests to their faces that God had raised up Jesus from the dead, and, though they were a body of them together, they had not the confidence to deny it, but, in the silliest and most sneaking manner imaginable, bade the apostles not to tell any body of it. 3. That they might now join with them in prayers and praises; and by such a concert as this God would be the more glorified, and the church the more edified. We should therefore communicate to our brethren the providences of God that relate to us, and our experience of his presence with us, that they may assist us in our acknowledgment of God therein.

      III. Their address to God upon this occasion: When they heard of the impotent malice of the priests, and the potent courage of the sufferers, they called their company together and went to prayer: They lifted up their voice to God with one accord, v. 24. Not that it can be supposed that they all said the same words at the same time (though it was possible they might, being all inspired by one and the same Spirit), but one in the name of the rest lifted up his voice to God and the rest joined with him, hymothymadon--with one mind (so the word signifies); their hearts went along with him, and so, though but one spoke, they all prayed; one lifted up his voice, and, in concurrence with him, they all lifted up their hearts, which was, in effect, lifting up their voice to God; for thoughts are as words to God. Moses cried unto God, when we find not a word said. Now in this solemn address to God we have,

      1. Their adoration of God as the Creator of the world (v. 24): With one mind, and so, in effect, with one mouth, they glorified God, Rom. xv. 6. They said, "O Lord, thou art God, God alone; Despota, thou art our Master and sovereign Ruler" (so the word signifies), "thou art God; God, and not man; God, and not the work of men's hands; the Creator of all, and not the creature of men's fancies. Thou art the God who hast made heaven, and earth, and the sea, the upper and lower world, and all the creatures that are in both." Thus we Christians distinguish ourselves from the heathen, that, while they worship gods which they have made, we are worshipping the God that made us and all the world. And it is very proper to begin our prayers, as well as our creed, with the acknowledgement of this, that God is the Father almighty, Maker of heaven and earth, and of all things visible and invisible. Though the apostles were at this time full of the mystery of the world's redemption, yet they did not forget nor overlook the history of the world's creation; for the Christian religion was intended to confirm and improve, not to eclipse nor jostle out, the truths and dictates of natural religion. It is a great encouragement to God's servants, both in doing work and suffering work, that they serve the God that made all things, and therefore has the disposal of their times, and all events concerning them, and is able to strengthen them under all their difficulties. And, if we give him the glory of this, we may take the comfort of it.

      2. Their reconciling themselves to the present dispensations of Providence, by reflecting upon those scriptures in the Old Testament which foretold that the kingdom of the Messiah would meet with such opposition as this at the first setting of it up in the world, v. 25, 26. God, who made heaven and earth, cannot meet with any [effectual] opposition to his designs, since none dare [at least, can prevailingly] dispute or contest with him. Yea, thus it was written, thus he spoke by the mouth, thus he wrote by the pen, of his servant David, who, as appears by this, was the penman of the second psalm, and therefore, most probably, of the first, and other psalms that are not ascribed to any other, though they have not his name in the title. Let it not therefore be a surprise to them, nor any discouragement to any in embracing their doctrine, for the scripture must be fulfilled. It was foretold, Ps. ii. 1, 2, (1.) That the heathen would rage at Christ and his kingdom, and be angry at the attempts to set it up, because that would be the pulling down of the gods of the heathen, and giving a check to the wickedness of the heathen. (2.) That the people would imagine all the things that could be against it, to silence the teachers of it, to discountenance the subjects of it, and to crush all the interests of it. If they prove vain things in the issue, no thanks to those who imagined them. (3.) That the kings of the earth, particularly, would stand up in opposition to the kingdom of Christ, as if they were jealous (though there is no occasion for their being so) that it would interfere with their powers, and intrench upon their prerogatives. The kings of the earth that are most favoured and honoured by divine Providence, and should do most for God, are strangers and enemies to divine grace, and do most against God. (4.) That the rulers would gather together against God and Christ; not only monarchs, that have the power in their single persons, but where the power is in many rulers, councils, and senates, they gather together, to consult and decree against the Lord and against his Christ--against both natural and revealed religion. What is done against Christ, God takes as done against himself. Christianity was not only destitute of the advantage of the countenance and support of kings and rulers (it had neither their power nor their purses), but it was opposed and fought against by them, and they combined to run it down and yet it made its way.

      3. Their representation of the present accomplishment of those predictions in the enmity and malice of the rulers against Christ. What was foretold we see fulfilled, v. 27, 28. It is of a truth--it is certainly so, it is too plain to be denied, and in it appears the truth of the prediction that Herod and Pilate, the two Roman governors, with the Gentiles (the Roman soldiers under their command), and with the people of Israel (the rulers of the Jews and the mob that is under their influence), were gathered together in a confederacy against thy holy child Jesus whom thou has anointed. Some copies add another circumstance, en te polei sou taute--in this thy holy city, where, above any place, he should have been welcomed. But herein they do that which thy hand and thy counsel determined before to be done. See here (1.) The wise and holy designs God had concerning Christ. He is here called the child Jesus, as he was called (Luke ii. 27, 43) in his infancy, to intimate that even in his exalted state he is not ashamed of his condescensions for us, and that he continues meek and lowly in heart. In the height of his glory he is the Lamb of God, and the child Jesus. But he is the holy child Jesus (so he was called, Luke i. 35, that holy thing), and thy holy child; the word signifies both a son and a servant, paida sou. He was the Son of God; and yet in the work of redemption he acted as his Father's servant (Isa. xlii. 1), My servant whom I uphold. It was he whom God anointed, both qualified for the undertaking and called to it; and thence he was called the Lord's Christ, v. 26. And this comes in as a reason why they set themselves with so much rage and violence against him, because God had anointed him, and they were resolved not to resign, much less to submit to him. David was envied by Saul, because he was the Lord's anointed. And the Philistines came up to seek David when they heard he was anointed, 2 Sam. v. 17. Now the God that anointed Christ determined what should be done to him, pursuant to that anointing. He was anointed to be a Saviour, and therefore it was determined he should be a sacrifice to make atonement for sin. He must die--therefore he must be slain; yet not by his own hands--therefore God wisely determined before by what hands it should be done. It must be by the hands of those who will treat him as a criminal and malefactor, and therefore it cannot be done by the hands either of angels or of good men; he must therefore be delivered into the hands of sinners as Job was, ch. xvi. 11. And as David was delivered to Shimei to be made a curse (2 Sam. xvi. 11): The Lord has bidden him. God's hand and his counsel determined it--his will, and his wisdom. God's hand, which properly denotes his executive power, is here put for his purpose and decree, because with him saying and doing are not two things, as they are with us. His hand and his counsel always agree; for whatsoever the Lord pleased that did he. Dr. Hammon makes this phrase of God's hand determining it to be an allusion to the high priest's casting lots upon the two goats on the day of atonement (Lev. xvi. 8), in which he lifted up the hand that he happened to have the lot for the Lord in, and that goat on which it fell was immediately sacrificed; and the disposal of this lot was from the Lord, Prov. xvi. 33. Thus God's hand determined what should be done, that Christ should be the sacrifice slain. Or, if I may offer a conjecture, when God's hand is here said to determine, it may be meant, not of God's acting hand, but his writing hand, as Job xiii. 26, Thou writest bitter things against us; and God's decree is said to be that which is written in the scriptures of truth (Dan. x. 21), and in the volume of the book it was written of Christ, Ps. xl. 7. It was God's hand that wrote it, his hand according to his counsel. The commission was given under his hand. (2.) The wicked and unholy instruments that were employed in the executing of this design, though they meant not so, neither did their hearts think so. Herod and Pilate, Gentiles and Jews, who had been at variance with each other, united against Christ. And God's serving his own purposes by what they did was no excuse at all for their malice and wickedness in the doing of it, any more than God's making the blood of the martyrs the seed of the church extenuated the guilt of their bloody persecutors. Sin is not the less evil for God's bringing good out of it, but he is by this the more glorified, and will appear to be so when the mystery of God shall be finished.

      4. Their petition with reference to the case at this time. The enemies were gathered together against Christ, and then no wonder that they were so against his ministers: the disciple is not better than his Master, nor must expect better treatment; but, being thus insulted, they pray,

      (1.) That God would take cognizance of the malice of their enemies: Now, Lord, behold their threatenings, v. 29. Behold them, as thou art said to behold them in the psalm before quoted (Ps. ii. 4), when they thought to break his bands asunder, and cast away his cords from them; he that sits in heaven laughs at them, and has them in derision; and then the virgin, the daughter of Zion, may despise the impotent menaces even of the great king, the king of Assyria, Isa. xxxvii. 22. And now, Lord; ta nyn there is an emphasis upon the now, to intimate that then is God's time to appear for his people, when the power of their enemies is most daring and threatening. They do not dictate to God what he shall do, but refer themselves to and him, like Hezekiah (Isa. xxxvii. 17): "Open thine eyes, O Lord, and see; thou knowest what they say, thou beholdest mischief and spite (Ps. x. 14); to thee we appeal, behold their threatenings, and either tie their hands or turn their hearts; make their wrath, as far as it is let loose, to praise thee, and the remainder thereof do thou restrain," Ps. lxxvi. 10. It is a comfort to us that if we be unjustly threatened, and bear it patiently, we may make ourselves easy by spreading the case before the Lord, and leaving it with him.

      (2.) That God, by his grace, would keep up their spirits, and animate them to go on cheerfully with their work: Grant unto thy servants that with all boldness they may speak thy word, though the priests and rulers have enjoined them silence. Note, In threatening times, our care should not be so much that troubles may be prevented as that we may be enabled to go on with cheerfulness and resolution in our work and duty, whatever troubles we may meet with. Their prayer is not, "Lord, behold their threatenings, and frighten them, and stop their mouths, and fill their faces with shame;" but, "Behold their threatenings, and animate us, open our mouths and fill our hearts with courage." They do not pray, "Lord, give us a fair opportunity to retire from our work, now that it is become dangerous;" but, "Lord, give us grace to go on in our work and not to be afraid of the face of man." Observe, [1.] Those that are sent on God's errands ought to deliver their message with boldness, with all boldness, with all liberty of speech, not shunning to declare the whole counsel of God, whoever is offended; not doubting of what they say, nor of being borne out in saying it. [2.] God is to be sought unto for an ability to speak his word with boldness, and those that desire divine aids and encouragements may depend upon them, and ought to go forth and go on in the strength of the Lord God. [3.] The threatenings of our enemies, that are designed to weaken our hands and drive us off from our work, should rather stir us up to so much the more courage and resolution in our work. Are they daring that fight against Christ? For shame, let not us be sneaking that are for him.

      (3.) That God would still give them power to work miracles for the confirmation of the doctrine they preached, which, by the cure of the lame man, they found to contribute very much to their success, and would contribute abundantly to their further progress: Lord, grant us boldness, by stretching forth thy hand to heal. Note, Nothing emboldens faithful ministers more in their work than the tokens of God's presence with them, and a divine power going along with them. They pray, [1.] That God would stretch forth his hand to heal both the bodies and souls of men; else in vain do they stretch forth their hands, either in preaching (Isa. lxv. 2), or in curing, ch. ix. 17. [2.] That signs and wonders might be done by the name of the holy child Jesus, which would be convincing to the people, and confounding to the enemies. Christ had promised them a power to work miracles, for the proof of their commission (Mark xvi. 17, 18); yet they must pray for it; and, though they had it, must pray for the continuance of it. Christ himself must ask, and it shall be given him. Observe, It is the honour of Christ that they aim at in this request, that the wonders might be done by the name of Jesus, the holy child Jesus, and his name shall have all the glory.

      IV. The gracious answer God gave to this address, not in word, but in power. 1. God gave them a sign of the acceptance of their prayers (v. 31): When they had prayed (perhaps many of them prayed successively), one by one, according to the rule (1 Cor. xiv. 31), and when they had concluded the work of the day, the place was shaken where they were assembled together; there was a strong mighty wind, such as that when the Spirit was poured out upon them (ch. ii. 1, 2), which shook the house, which was now their house of prayer. This shaking of the place was designed to strike an awe upon them, to awaken and raise their expectations, and to give them a sensible token that God was with them of a truth: and perhaps it was to put them in mind of that prophecy (Hag. ii. 7), I will shake all nations, and will fill this house with glory. This was to show them what reason they had to fear God more, and then they would fear man less. He that shook this place could make the hearts of those who threatened his servants thus to tremble, for he cuts off the spirit of princes, and is terrible to the kings of the earth. The place was shaken, that their faith might be established and unshaken. 2. God gave them greater degrees of his Spirit, which was what they prayed for. Their prayer, without doubt, was accepted, for it was answered: They were all filled with the Holy Ghost, more than ever; by which they were not only encouraged, but enabled to speak the word of God with boldness, and not to be afraid of the proud and haughty looks of men. The Holy Ghost taught them not only what to speak, but how to speak. Those that were endued habitually with the powers of the Holy Ghost had yet occasion for fresh supplies of the Spirit, according as the various occurrences of their service were. They were filled with the Holy Ghost at the bar (v. 8), and now filled with the Holy Ghost in the pulpit, which teaches us to live in an actual dependence upon the grace of God, according as the duty of every day requires; we need to be anointed with fresh oil upon every fresh occasion. As in the providence of God, so in the grace of God, we not only in general live, and have our being, but move in every particular action, ch. xvii. 28. We have here an instance of the performance of that promise, that God will give the Holy Spirit to those that ask him (Luke xi. 13), for it was in answer to prayer that they were filled with the Holy Ghost: and we have also an example of the improvement of that gift, which is required of all on whom it is bestowed; have it and use it, use it and have more of it. When they were filled with the Holy Ghost, they spoke the word with all boldness; for the ministration of the Spirit is given to every man, to profit withal. Talents must be traded with, not buried. When they find the Lord God help them by his Spirit, they know they shall not be confounded, Isa. l. 7.