(or, "we must," Revised Version). A great principle requires to be seen in the full daylight before it can be made the foundation of great action. Fanaticism borrows its strength from the night of ignorance, not from the noon of truth. Persecution may vindicate itself on the ground of obedience to God, but it proves itself to have no title to such a principle because it destroys freedom.

I. THE GREAT REQUIREMENT. Obedience to God.

1. It is a requirement abundantly set forth in the Scriptures, in conscience, in the teaching of providence in connection with revealed truth, and especially in that inspired guidance which no true and earnest man is left without.

2. Enforced by the work of the Church, by the dangers of the world, by the deceitfulness of the heart, by the promises of God's Word.

3. Rewarded by the sense of inward strength, by superiority to circumstances, by successes in Christian effort - if not in this world fully, in eternity.

II. THE GREAT TRIAL.

1. Human laws, human requirements, human errors, human passions, all may say, "Obey the voice of man rather than of God."

2. Compromise the great danger of the Church. Under its new disguise of a pantheistic submission to inevitable law of development, specially subtle.

3. Lack of moral courage and conviction, obscuring principle and magnifying the strength of surrounding obstacles. We need the Holy Ghost, upholding the work of God in our own hearts, penetrating the deceptions of the world, arming us with spiritual preparation against inevitable assaults from without.

4. Individually the same great question to be settled between ourselves and God. His controversy. "Yield yourselves to God." - R.

The word "ought" is but an old past form of the verb "owe"; it is, in fact, but another spelling of "owed." What, therefore, we ought to do, we owed to do; what we ought to be, are owed to be. To God we owe our lives; we ought to pay Him with our lives. What we owe to our fellow-man, is that which we owe it to God to do for an honoured creature of God. We ought to do it because we owe to do it. And yet we go on saying we ought to do and we ought to be, never thinking that what we ought we owe, and that what we owe we do not pay!

(H. C. Trumbull, D. D.)

is the word which sets forth the sense of duty. It differs from all the other words of the language save those of cognate meaning — a word without moods, tenses, conjugation, above time, space, and circumstance, a word like eternity, perfect and complete in itself. Ought! Whence came it? Not from time, for it is not subject to the laws of time as other words; it is a stray word from eternity. In virtue of this word, the central word of conscience, man is in eternity, and eternity is in man. This word "ought," or, if you like, the truth which this word symbolises, the momentous truth of duty and obligation, is a "great light" hung up in the sky of the soul for ever; and however bright the lustre of the sun in the material firmament of the senses, it pales by the side of the exceeding brightness of the "great light which rules the day" in the inner heavens of the spirit.

(J. Cynddylan Jones, D. D.)

I. ITS NECESSITY.

1. Commanded (Deuteronomy 13:4; Deuteronomy 10:12).

2. The condition of acceptance with God (Exodus 19:5; Jeremiah 7:23).

3. The condition of securing God's help (Exodus 23. 22; Deuteronomy 7:9).

4. Expected of God's people (Deuteronomy 27:9, 10).

5. More than burnt-offerings (1 Samuel 15:22).

6. A fit return for God's mercies (1 Samuel 15:24).

7. Must obey God rather than man (Acts 4:19, 20; Acts 5:29).

8. Exhorted (Jeremiah 26:13; Jeremiah 38:20).

9. A proof of friendship to Christ (John 15:14).

II. WHAT IT INCLUDES.

1. Obeying God's voice (Exodus 19:5; Jeremiah 7:23).

2. Obeying God's law (Joshua 1:7; Isaiah 42:24).

3. Bringing every thought into obedience to Christ (2 Corinthians 10:5).

4. Obeying the gospel (Romans 1:5; Romans 6:17; Romans 10:16).

5. Keeping God's commandments (Ecclesiastes 12:13).

III. HOW TO BE RENDERED. Should be —

1. From the heart (Deuteronomy 11:13; Romans 6:1).

2. Willingly (Psalm 18:44; Isaiah 1:19).

3. Faithfully (Joshua 22:2, 3).

4. Undeviating (Deuteronomy 28:14).

5. Constantly (Philippians 2:12).

IV. MOTIVES TO.

1. Promises to (Exodus 23:22; 1 Samuel 12:14, 15; Isaiah 1:19).

2. Blessedness of (Deuteronomy 11:27; Deuteronomy 28:1-14; Luke 11:28; James 1:5).

3. Disobedience punished (Deuteronomy 11:28; Deuteronomy 28:15-68; Joshua 5:6; Isaiah 1:20).

(S. S. Times.)

The proposition is one which receives an unanimous assent. It is a truth seen by intuition. If there be a God, and He has any will respecting our conduct, we ought to obey Him. We owe Him obedience on every account. He is our Maker, Proprietor, Benefactor, and a Being infinitely perfect, incapable of willing anything inconsistent with the strictest rectitude. We ought to obey Him. Ought we! Then why have we disobeyed Him? Out of thy own mouth will lie judge and condemn us. But since there are mistakes as to what obedience is and is not, let us —

I. DRAW SOME DISTINCTIONS.

1. The mere doing of what God commands does not constitute obedience, unless we also abstain from what He forbids. Negative precepts are as obligatory as positive precepts.

2. Obedience must be universal. It must not only have respect to all that is forbidden and required. The same reasons exist why we should be conformed to the whole will as to any part of the will of God. If, therefore, any one disobeys God in any respect, he forfeits the character of obedience; and hence it is written, "cursed is every one who continueth not in all things written in the book of the law to do them."

3. To obey God is not simply to act according to His will, but because it is His will. An accidental conformity of the will of man to the will of God is not obedience. It must be intentional. An atheist may do what God requires, but you would not therefore say that he obeys God. A man may do some things which God requires from some inferior consideration. Thus some are scrupulously honest, because dishonesty is disgraceful, or an inherent principle of integrity, and not out of regard to the Supreme Lawgiver. The very same elements go into the constitution of filial obedience. A dutiful son is one who does what his parent instructs, not because it falls in with his own inclination, or because he is to gain anything by it, but out of regard to the will of his parent. It is apparent, then, that there may be a great deal of morality and right acting among men where there is no obedience to God.

4. A doing according to God's will, out of a regard to God, does not alone constitute obedience. It depends on the nature of the regard. The regard may be servile — dread of the effects of God's displeasure at disobedience. It may be mercenary — expectation of reward for obedience. But the regard that is had to God in all acceptable obedience is the union of respect and love.

5. Obedience, to be acceptable, must be internal as well as external. External actions are really but the expression of obedience. In what is the law of God summarily comprehended but in a twofold exercise of the heart? "Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself." All pious and charitable acts must, in His account, pass for nothing, unless they are the expressions of love, the obedience of the heart

II. CHARACTERISTICS OF OBEDIENCE. It must be —

1. Constant; not occasional and interrupted. There exist the same imperative reasons why God should be obeyed at all times, as at any time. And the love of God, the principle of obedience, is not a fitful and feverish excitement, but a regular and healthful pulsation.

2. Unconditional. We ought to obey God, whatever the difficulty, the circumstances, or the consequences. There is no power of dispensation. And yet how many exceptions are taken on the mere score of inconvenience — e.g., as regards the Sabbath law. And must the laws of the great and dreadful God, whose majesty is such that all nations are before Him as nothing, bend to human convenience? What! is it our duty to obey God only when it is convenient and agreeable, or when it does not seem to interfere with any of our secular interests?

3. Supreme and primary, and not subordinate and secondary. This obligation takes the precedence of every other. They must bend to it. It will bend to none. Whoever is disobeyed, God must be obeyed.

4. Immediately, without hesitation. Delay is disobedience, even though it should be accompanied with the determination to obey hereafter. Is God's law fulfilled by good resolutions and dutiful purposes?

5. Unquestioning. We have no right to ask the reason of His commands, or their utility. It is enough that He commands. Some little Sunday-school girls were questioned in reference to the petition, "Thy will be done," etc. "How do angels in heaven do it?" "Immediately," said one; "actively," said another; "unitedly," replied a third; and then there was a pause, when one little girl said '"without asking any questions."

6. Submission. The reasons for obedience to God's perceptive will are the same as those for submission to His providential will. "Thy will be done," means "be Thy purposes accomplished, as well as be Thy commands obeyed."

7. Sinlessness is necessary to the perfection of obedience, but not to its reality. Yet the desire and prayer, and aim and effort, and struggle to be free from it is.

(W. Nevins, D. D.)

I. THE SPIRIT OF THE BELIEVER. This is shown in the conduct of the disciples under persecution.

1. A working spirit. As soon as set free, they are found in the temple at work for Christ.

2. A conscientious spirit. "We ought "is the principle controlling their conduct.

3. A witnessing spirit. Notice how strong and how clear is their testimony (vers. 30-32).

4. A rejoicing spirit (ver. 41). They were glad at the privilege of suffering for their Master's cause.

II. THE SPIRIT OF THE UNBELIEVER. Notice how this stands in marked contrast with the believer's spirit.

1. There is the fear of men (ver. 26). While the apostles are fearless of popular opinion, their persecutors are fearful, and stand in awe of the people's wrath.

2. There is hatred against the truth (vers. 28, 33). These men were not sincere seekers after the truth. The truth was the particular object of their enmity.

3. There is the spirit of persecution (ver. 40). Either the disciples were right or they were wrong. If they were wrong, the priests' party need have no rear — their cause would come to naught. If they were right, it was a crime to beat them. But to repress truth by violence has been the aim of persecution in all ages.

III. THE SPIRIT OF INDECISION. This we observe in the counsel of Gamaliel. His plea may be interpreted as the utterance of a noble toleration or of an unprincipled expediency; perhaps both elements entered into it.

A stern father one day, when he came home from his business, heard a noise as if some one were talking in his little boy's room. He asked his wife what it was. She told him it was Johnnie praying. This made him angry. He told his little son, in a decided tone, that if he dared to do it again he must leave the house and find another home. Like Daniel, dear Johnnie knew all he must suffer; but he determined to keep on praying. The next day his father came home and found him praying again. He went at once to his little room, and in a gruff voice said, "Pack up your things and be off. I'll not have any of your praying in my house. You shall not live with me." And so the poor fellow packed up the little that was his, and took his bundle and walked downstairs to say "goodbye." He went first to his mother and sister, and gave them the "good-bye" kiss; and then, with a full heart, he leaned over the cradle and pressed his quivering lips to those of the little one he loved so much. His mother stood by weeping. How could he part with her? At last, throwing his arms around her neck, and with tears in his eyes, he sobbed, "Good-bye, mother!" And then the little hero turned kindly to his stern father, and, holding out his hand, said, "Good-bye, father." But the father could not bear it any longer. He could not keep the hot tears from his eyes. No, he could not, after all, drive away his noble boy. "Johnnie, you need not go now. Pray for me. I have been a wicked man to try to keep you from praying. I was wrong; you were right in praying. Oh, pray for reel" was all he could say. And Johnnie did pray. Yes, and the father prayed too. He became a converted man, and loved, with his family, to bow before the mercy-seat.

(E. P. Hammond.)

One Saturday there was a little boy named Jamie Brown pushing along the road on his way home. He had only travelled about a mile, when, at a turn of the road, three or four very wicked boys, who disliked him for going to church, and refusing to join them in mischief, came rushing out from a clump of trees with a fierce bull-dog, and said, "Brown, you must say the bad words we tell you before you go another step, or we'll send the dog at you." And then they began to swear, and speak the worst of words. Now there was one thing Jamie had learned at his mother's fireside, and that was, that it was wrong to take God's name in vain, and wrong to foul the tongue with bad words. But he simply said, "Let me go; I want to get home." "Not one step farther," said the biggest fellow, "until you say these words after me. Swear this oath, and we'll let you go," and he repeated wild and wicked words. "I dare not say that," replied the boy; "and you have no right to ask me." "Swear the oath this moment, or we will let slip the dog." "I will not swear that oath; and you have no right to let slip the dog on me." They gave him one more chance, and then let loose the dog. That night, as his mother and the other children sat round the fire, the brave boy told the rest of the adventure. It came into his head, as his savage persecutors were unloosing the dog, that God, who shut the mouths of the lions in the den where Daniel was, could shut the mouth of the fierce dog on that lonely road. And God did shut the mouth of the dog. The big, hulking scoundrels, more brutal than their dog, yelled it at the harmless boy. The dog barked furiously for a second or two, and went rushing up to him. But it neither bit nor offered to bite. And Jamie was delivered out of their hands.

(N. T. Anecdotes.)

Ananias, Gamaliel, Israelites, Judas, Peter, Sapphira, Solomon, TheudasJerusalem, Solomon's PorticoAnswering, Apostles, Behoveth, Obey, Obeyed, Orders, Ought, Peter, Rather, Replied1. After that Ananias and Sapphira his wife,
3. at Peter's rebuke had fallen down dead;
12. and that the rest of the apostles had wrought many miracles;
14. to the increase of the faith;
17. the apostles are again imprisoned;
19. but delivered by an angel bidding them preach openly to all;
21. when, after their teaching accordingly in the temple,
29. and before the council,
33. they are in danger to be killed;
34. but through the advice of Gamaliel, they are kept alive, and are only beaten;
41. for which they glorify God, and cease no day from preaching.

Acts 5:29

     2057   Christ, obedience
     5114   Peter, apostle
     5257   civil authorities
     5370   kingship, human
     5829   defiance
     7378   high priest, NT
     7735   leaders, political
     8208   commitment, to God
     8242   ethics, personal
     8454   obedience, to God
     8456   obedience, to authorities

Acts 5:17-33

     2426   gospel, responses

Acts 5:17-41

     5919   popularity

Acts 5:27-29

     5542   society, positive
     7758   preachers, call

Acts 5:27-40

     7757   preaching, effects

Acts 5:28-29

     5814   confrontation

Acts 5:29-32

     3278   Holy Spirit, indwelling

December 28. "The Holy Ghost, whom God Hath Given to them that Obey Him" (Acts v. 32).
"The Holy Ghost, whom God hath given to them that obey Him" (Acts v. 32). We can only know and prove the fulness of the Spirit as we step out into the larger purposes and plans of Christ for the world. Perhaps the chief reason why the Holy Spirit has been so limited in His work in the hearts of Christians, is the shameful neglect of the unsaved and unevangelized world by the great majority of the professed followers of Christ. There are millions of professing Christians--and, perhaps, real Christians--in …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Our Captain
'Him hath God exalted with His right hand to be a Prince.' --ACTS v. 31. The word rendered 'Prince' is a rather infrequent designation of our Lord in Scripture. It is only employed in all four times--twice in Peter's earlier sermons recorded in this Book of the Acts; and twice in the Epistle to the Hebrews. In a former discourse of the Apostle's he had spoken of the crime of the Jews in killing 'the Prince of life.' Here he uses the word without any appended epithet. In the Epistle to the Hebrews …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Whom to Obey, --Annas or Angel?
'Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, 18. And laid their hands on the apostles, and put them in the common prison. 19. But the angel of the Lord by night opened the prison doors, and brought them forth, and said, 20. Go, stand and speak in the temple to the people all the words of this life. 21. And when they heard that, they entered into the temple early in the morning, and taught. But the high priest …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Gamaliel's Counsel
'Refrain from these men, and let them alone; for if this counsel or this work be of men, it will come to nought: 39. But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.'--ACTS v. 38, 39. The little that is known of Gamaliel seems to indicate just such a man as would be likely to have given the advice in the text. His was a character which, on its good side and by its admirers, would be described as prudent, wise, cautious and calm, tolerant, opposed to fanaticism …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Indwelling of the Spirit, the Common Privilege of all Believers
John 7:37-39 -- "In the last day, that great [day] of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive." Nothing has rendered the cross of Christ of less effect; nothing has been a greater stumbling-block and rock of offense to weak minds, that a supposition, now current …
George Whitefield—Selected Sermons of George Whitefield

On Zeal
"It is good to be always zealously affected in a good thing." Gal. 4:18. 1. There are few subjects in the whole compass of religion, that are of greater importance than this. For without zeal it is impossible, either to make any considerable progress in religion ourselves, or to do any considerable service to our neighbour, whether in temporal or spiritual things. And yet nothing has done more disservice to religion, or more mischief to mankind, than a sort of zeal which has for several ages prevailed, …
John Wesley—Sermons on Several Occasions

The First Sermon in the Tabernacle
This afternoon I will try to describe the subject, Christ Jesus; then, secondly, to speak for a little while upon its comprehensiveness; then to enlarge upon sundry of its excellencies; and conclude by testing its power. I. First, then, the SUBJECT. They continued both to teach and preach Jesus Christ. To preach Jesus Christ aright we must preach him in his infinite and indisputable Godhead. We may be attacked by philosophers, who will either make him no God at all, or one constituted temporarily …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

Of the Recollection of God's Manifold Benefits
Open, O Lord, my heart in Thy law, and teach me to walk in the way of Thy commandments. Grant me to understand Thy will and to be mindful of Thy benefits, both general and special, with great reverence and diligent meditation, that thus I may be able worthily to give Thee thanks. Yet I know and confess that I cannot render Thee due praises for the least of Thy mercies. I am less than the least of all the good things which Thou gavest me; and when I consider Thy majesty, my spirit faileth because …
Thomas A Kempis—Imitation of Christ

The Reader Reminded How Much He Needs the Assistance of the Spirit of God to Form Him to the Temper Described Above, and what Encouragement He
1. Forward resolutions may prove ineffectual.--2. Yet religion is not to be given up in despair, but Divine grace to be sought.--3. A general view of its reality and necessity, from reason.--4. And Scripture.--5. The spirit to be sought as the spirit of Christ.--6. And in that view the great strength of the soul.--7. The encouragement there is to hope for the communication of it.--8. A concluding exhortation to pray for it. And an humble address to God pursuant to that exhortation. I HAVE now laid …
Philip Doddridge—The Rise and Progress of Religion in the Soul

May one Lose the Blessing?
The question trembles from many a lip--If I get the blessing, may I lose it? Most certainly. But, glory be to God! He has made ample provision for failure. There is no reason why we should fail; God has made ample provision against failure; we must not expect to fail; but in case we do fail, provision has been made. The most prolific cause of loss is disobedience--disobedience either to one of God's written commands, or to the inward promptings of His Holy Spirit. "The Holy Ghost whom God hath …
John MacNeil—The Spirit-Filled Life

Whether Fraud Pertains to Craftiness?
Objection 1: It would seem that fraud does not pertain to craftiness. For a man does not deserve praise if he allows himself to be deceived, which is the object of craftiness; and yet a man deserves praise for allowing himself to be defrauded, according to 1 Cor. 6:1, "Why do you not rather suffer yourselves to be defrauded?" Therefore fraud does not belong to craftiness. Objection 2: Further, fraud seems to consist in unlawfully taking or receiving external things, for it is written (Acts 5:1) that …
Saint Thomas Aquinas—Summa Theologica

Whether Whatever God Does Outside the Natural Order is Miraculous?
Objection 1: It would seem that not everything which God does outside the natural order of things, is miraculous. For the creation of the world, and of souls, and the justification of the unrighteous, are done by God outside the natural order; as not being accomplished by the action of any natural cause. Yet these things are not called miracles. Therefore not everything that God does outside the natural order is a miracle. Objection 2: Further, a miracle is "something difficult, which seldom occurs, …
Saint Thomas Aquinas—Summa Theologica

Whether Subjects are Bound to Obey their Superiors in all Things?
Objection 1: It seems that subjects are bound to obey their superiors in all things. For the Apostle says (Col. 3:20): "Children, obey your parents in all things," and farther on (Col. 3:22): "Servants, obey in all things your masters according to the flesh." Therefore in like manner other subjects are bound to obey their superiors in all things. Objection 2: Further, superiors stand between God and their subjects, according to Dt. 5:5, "I was the mediator and stood between the Lord and you at that …
Saint Thomas Aquinas—Summa Theologica

Whether Shamefacedness is About a Disgraceful Action?
Objection 1: It would seem that shamefacedness is not about a disgraceful action. For the Philosopher says (Ethic. iv, 9) that "shamefacedness is fear of disgrace." Now sometimes those who do nothing wrong suffer ignominy, according to Ps. 67:8, "For thy sake I have borne reproach, shame hath covered my face." Therefore shamefacedness is not properly about a disgraceful action. Objection 2: Further, nothing apparently is disgraceful but what is sinful. Yet man is ashamed of things that are not sins, …
Saint Thomas Aquinas—Summa Theologica

Whether Anyone Should be Excommunicated for Inflicting Temporal Harm?
Objection 1: It would seem that no man should be excommunicated for inflicting a temporal harm. For the punishment should not exceed the fault. But the punishment of excommunication is the privation of a spiritual good, which surpasses all temporal goods. Therefore no man should be excommunicated for temporal injuries. Objection 2: Further, we should render to no man evil for evil, according to the precept of the Apostle (Rom. 12:17). But this would be rendering evil for evil, if a man were to be …
Saint Thomas Aquinas—Summa Theologica

Whether Human Law Binds a Man in Conscience?
Objection 1: It would seem that human law does not bind man in conscience. For an inferior power has no jurisdiction in a court of higher power. But the power of man, which frames human law, is beneath the Divine power. Therefore human law cannot impose its precept in a Divine court, such as is the court of conscience. Objection 2: Further, the judgment of conscience depends chiefly on the commandments of God. But sometimes God's commandments are made void by human laws, according to Mat. 15:6: "You …
Saint Thomas Aquinas—Summa Theologica

Whether the Devil is Directly the Cause of Man's Sinning?
Objection 1: It would seem that the devil is directly the cause of man's sinning. For sin consists directly in an act of the appetite. Now Augustine says (De Trin. iv, 12) that "the devil inspires his friends with evil desires"; and Bede, commenting on Acts 5:3, says that the devil "draws the mind to evil desires"; and Isidore says (De Summo Bono ii, 41; iii, 5) that the devil "fills men's hearts with secret lusts." Therefore the devil is directly the cause of sin. Objection 2: Further, Jerome says …
Saint Thomas Aquinas—Summa Theologica

Whether it is Praiseworthy to Enter Religion Without Taking Counsel of Many, and Previously Deliberating for a Long Time?
Objection 1: It would not seem praiseworthy to enter religion without taking counsel of many, and previously deliberating for a long time. For it is written (1 Jn. 4:1): "Believe not every spirit, but try the spirits if they be of God." Now sometimes a man's purpose of entering religion is not of God, since it often comes to naught through his leaving the religious life; for it is written (Acts 5:38,39): "If this counsel or this work be of God, you cannot overthrow it." Therefore it would seem that …
Saint Thomas Aquinas—Summa Theologica

Whether the Precept of Fraternal Correction Demands that a Private Admonition Should Precede Denunciation?
Objection 1: It would seem that the precept of fraternal correction does not demand that a private admonition should precede denunciation. For, in works of charity, we should above all follow the example of God, according to Eph. 5:1,2: "Be ye followers of God, as most dear children, and walk in love." Now God sometimes punishes a man for a sin, without previously warning him in secret. Therefore it seems that there is no need for a private admonition to precede denunciation. Objection 2: Further, …
Saint Thomas Aquinas—Summa Theologica

The Wheat and the Tares
'And the multitude of them that believed were of one heart and of one soul: neither said any of them that aught of the things which he possessed was his own; but they had all things common.' --ACTS iv. 32. 'And great fear came upon all the church, and upon as many as heard these things.'--ACTS v. 11. Once more Luke pauses and gives a general survey of the Church's condition. It comes in appropriately at the end of the account of the triumph over the first assault of civil authority, which assault …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

That the Christian Miracles are not Recited, or Appealed To, by Early Christian Writers Themselves So Fully or Frequently as Might have Been Expected.
I shall consider this objection, first, as it applies to the letters of the apostles preserved in the New Testament; and secondly, as it applies to the remaining writings of other early Christians. The epistles of the apostles are either hortatory or argumentative. So far as they were occupied in delivering lessons of duty, rules of public order, admonitions against certain prevailing corruptions, against vice, or any particular species of it, or in fortifying and encouraging the constancy of the …
William Paley—Evidences of Christianity

The Birth of Jesus.
(at Bethlehem of Judæa, b.c. 5.) ^C Luke II. 1-7. ^c 1 Now it came to pass in those days [the days of the birth of John the Baptist], there went out a decree [a law] from Cæsar Augustus [Octavius, or Augustus, Cæsar was the nephew of and successor to Julius Cæsar. He took the name Augustus in compliment to his own greatness; and our month August is named for him; its old name being Sextilis], that all the world should be enrolled. [This enrollment or census was the first step …
J. W. McGarvey—The Four-Fold Gospel

The Holy Spirit Bearing Witness to Jesus Christ.
When our Lord was talking to His disciples on the night before His crucifixion of the Comforter who after His departure was to come to take His place, He said, "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall bear witness of Me: and ye also bear witness, because ye have been with Me from the beginning" (John xv. 26, 27, R. V.), and the Apostle Peter and the other disciples when they were strictly commanded …
R. A. Torrey—The Person and Work of The Holy Spirit

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