Observe here, 1. No sooner were the apostles out of prison, but they enter into the temple and preach, with a redoubled zeal and diligence; no doubt, Satan had better have let these holy men alone, than have cast them into prison; for the cold blast of persecution and imprisonment beating upon their outward man, by a spiritual antiperistasis, augmented the heat of grace within. There is no such way to be even with the devil and his instruments, for all their spite and malice against us, as by doing all the good we can to the souls of men. Observe, 2. How the deliverance

which God wrought for the apostles, in bringing them miraculously out of prison. by the conduct of an angel, did confound the council which laid them in ; they were nonplussed and horribly perplexed at it: They doubted whereunto this would grow. They stood amused and amazed, and knew not what measures to take; but were at their wit's end. Sin ofttimes brings men into straits, but straits do not always bring men off from their sins. Thus here notwithstanding their present perplexity of spirit, they spur on, and bring them again before the council, ver. 26. Then went the captain with the officers of the temple, and brought them without violence. Observe, 3. The crimes which the holy apostles were unjustly accused of; namely, obstinacy and sedition. They are charged with obstinacy for persisting to preach the gospel, when they had strictly (but very wickedly) forbidden them; and they are accused of sedition, as if they endeavoured to stir up the people to avenge the blood of Christ upon the rulers, as being unjustly shed by them. The greatest innocency cannot protect the holiest persons from slander and false accusation. The best of men have sometimes been charged with the blackest of crimes. No wonder that the Sanhedrim, or Great Council, which charged Christ himself with imposture and blasphemy, did accuse the apostles of sedition and contumacy: The disciple is not above his Master. Observe, 4. The contumelious reflection which they had made upon our Lord Jesus Christ himself; You intend, says the council, to bring this man's blood upon us. As if the Lord Jesus had not been worthy the naming by them. Christ told his disciples, Luke vi. 22. that the world should cast out their name as evil. Behold! his own is used no better: he is Homo nullius nominis. This man, this fellow, this deceiver, were the oppro

brious titles which the learned rabbies thought fit to impose upon the best man that ever the world had. Lord! how can we be abased enough for thee, who was so degraded and debased for us?

29 Then Peter and the other apostles answered and said, We ought to obey God rather than men. 30 The God of our fathers raised up Jesus, whom ye slew, and hanged on a tree. 31 Him hath God exalted with his right hand, to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. 32 And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. 33 When they heard that, they were cut to the heart, and took counsel to slay them.

The se

To the foregoing charge of obstinacy brought in against the apostles, St. Peter answers in the name, and as the mouth, of the rest; owning that they had not obeyed them in their injunctions, because they had commanded that which was contrary to the command of God. Where observe, How the apostles assert the prerogative of Christ, and their apology for their disobedience to human commands: We ought to obey God rather than man. cond part of the charge was sedition: as if the apostles endeavoured to stir up the people to revenge the blood of Christ upon the chief priests and rulers. Thence note, That it is no new thing to tax the ministers of Christ for preaching sedition, when rulers design to stop their mouths, and not suffer them to preach at all. But to remove this part of the charge, the apostle tells them, That this Jesus whom they ignominiously slew on earth, is now an exalted Prince in heaven, able to give repentance and remission of sins to the worst of his murderers, if they unfeignedly desire it: Him hath God exalted to be a Prince and a Saviour, to give repentance, &c. Whence learn, 1. That Jesus will be a Saviour to none to whom he is not a Prince. We must submit ourselves to his ruling power, as well as commit ourselves to his saving mercy. For it is in vain to expect salvation by him if we do not yield subjection to him. 2. That repentance and remission of sins are

the special fruits and advantages of Christ's exaltation: Him hath God exalted, to give repentance and remission of sins. Learn, 3. That it is the sole prerogative of our Lord Jesus Christ, to give repentance

and remission of sins. Where note, The encouragement which the apostles' ministry gave to the murderers of Christ to hope for pardon; he preaches the duty of repentance and the privilege of remission of sins, but assureth them for their comfort, that Christ stands ready to dispense both. But observe the sad effects which this sermon had upon these hearers; it was for substance the same which St. Peter preached, chap. ii. when so many thousands were pricked at the heart by sorrow and compunction; whereas these men were cut to the heart with anger and indignation. Whence learn, 1. That the most sound and sacred doctrine is an in

tolerable torment to an unsound and unholy heart. 2. That the word of God dispensed by the same minister, and in the same manner, has not always the same success. The substance of both these sermons was the same, Jesus and the resurrection; and the preacher, St. Peter, was the same: but the success was not the same; to let the apostle know, that the excellency of the power was of God, and not of himself, as St. Paul speaks, 2. Cor. iv. 7.

34 Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space; 35 And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. 36 For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves who was slain; and all as many as obeyed him, were scattered, and brought to nought. 37 After this man rose up Judas of Galilee, in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed. 38 And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be

:

Observe here, 1. A general council erring, and that fundamentally, in matters of faith. They determined peremptorily, That the doctrine and practice of the apostles was not from God; and accordingly resolved to suppress them, and that by death. Thence learn, That no determination of a council against a doctrine or practice is any demonstrative or sufficient proof, that such a doctrine or practice is not from God. Observe, 2. How God raised up a particular person in the council, Gamaliel, to interpose on the apostles' behalf, as

Nicodemus before had done on Christ's behalf; and uses him as an instrument to preserve them from the rage and fury of their persecutors. Without question, Gamaliel's spirit was acted and influenced by the Spirit to God, to give such counsel as is here given. Observe, 3. The counsel and advice given, in the several parts of it. 1. He advises them to take heed what they did to these men, ver. 35. implying, that men had need to take heed how they engage themselves in suppressing or destroying any sort of men whatsoever, until they have a clear and expressive warrant from

heaven for their execution. 2. He assures

them, That if this work be of men, it will certainly come to nought; which he proves by a double instance, namely, Theudas, and Judas of Galilee, who both pretended to be sent of God, as saviours of their country, and gathered many followers, but that every invention, contrivance, or device miscarried in their enterprise; intimating of man, especially in things pertaining to God and religion, will in time be blasted and blown upon by God, and come to nothing. 3. He adds, That if this work be

regard to their necessities and wants, is a duty that well becomes the ministers and ambassadors of God: God's poor are his treasure, his jewels, the signet upon his arm; they are always in his eye, and upon his heart; how well then doth it become the ministers of God to take care of them who are so dear to him! Observe, 4. How the apostles resolve to perform their duty to God and their people, with such zeal and application as became persons of their holy character and profession: We will give ourselves continually unto prayer, and to the ministry of the word. Where note, 1. That such as are called by God to the work of the ministry, ought to give themselves wholly to it: We will give ourselves continually thereunto. 2. That a minister's giving himself unto prayer, is as great, if not a greater duty, than giving himself to the preaching of the word: We will give ourselves continually unto prayer, and to the ministry of the word. To the one as the end, to the other as the mean it is God that sets the word on work, but it is prayer that sets God on work. That minister that is not fervent in prayer, cannot expect to be successful in preaching. Pray for us, says the apostle to the Thessalonians, that the word may run and be glorified. He that begged prayer of others, did not neglect it himself, but prayed without ceasing.

5 And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas, a proselyte of Antioch ; 5 Whom they set before the apostles and when they had prayed, they laid their hands on them. 7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly and a great company of the priests were obedient to the faith.

Observe here, That to remove the forementioned murmuring at the inequality of the poor's relief, seven deacons were chosen to assist the apostles, and to dispose of that treasure, which had been laid down at the apostles' feet, with more indifferency to all fit objects of charity without exception.

Here note, 1. The qualification of the persons chosen ; Men full of the Holy Ghost. That is, persons that were extraordinarily assisted by the Spirit to perform the duties required of them; for the office of a deacon was, besides the taking care of the poor, to preach the gospel, and to baptize; as it appears Philip did. Had it been only to take care of the poor, they needed not to be so inquisitive to find out men full of the Holy Ghost, for that service. Here observe, That the scripture mentions a threefold fulness of the Holy Ghost, according to a threefold capacity of the receivers. There is plenitudo Sufficientiæ, the fulness of a vessel; this every believer hath: there is plenitudo Abundantiæ, the fulness of a stream: this the apostles had, when extraordinarily inspired, and filled with the Spirit, at the first plantation of the gospel : and there is plenitudo Superabundantiæ, the fulness of the fountain; and this Christ had, Col. i. 19. It pleased the Father that in him should all fulness dwell. Note, 2. The manner how these deacons enter into their office: it is by prayer and imposition of hands, verse 6. They prayed, and laid their hands on them. This rite of laying on of hands was used anciently upon a threefold occasion in the Jewish church; namely, in their sacrifices, Exod xxix. 15. in their blessing, Gen. xlviii. 14. and in their designation unto a charge or office, Numb. xxvii. 18. Thus Moses laid his hands on Joshua; and from hence it was derived and brought into the gospel church. When ministers were ordained laid their hands upon them, 1 Tim. v. 22. by the apostles in the primitive times, they Note, 3. The mighty success of the gospel, notwithstanding all the violent opposition that was made against it: The word of God, that is, the doctrine of the gospel, increased, the number of believers multiplied; yea, some of the priests themChrist, now embraced the faith, and were selves, though formerly bitter enemies to joined to the church. Great is truth, especially the Spirit of truth, and will prevail. Naked truth is too hard for armed error. Truth has the strength of God in it, and therefore human power can never prevail against divine truth: So mightily grea the word of God, and prevailed.

8 And Stephen, full of faith and power, did great wonders and miracles among the people. 9 Then there arose certain of the synagogue,