his party, and the members of the great council, but "all the Senate of the children of Israel," judges or counsellors, probably from the other courts, their numbers expressing the opinion they held of the magnitude of the offence, they ordered the prisoners to be brought before them. Great must have been their surprize and consternation, when the officers informed them that they had found the prison closely shut and guarded, and yet that the prisoners were not there. This examination of the officers affords a strong proof of the authenticity of the narrative, and the truth of the event. For the same reason were the Roman guards placed at the sepulchre of Christ. On this occasion the Council saw no reason to accuse, neither did they accuse, the keepers, who watched before the door, of negligence. An unknown fear began to occupy their minds; "they doubted of them whereunto this would grow." A messenger soon relieved them, by acquainting them that the prisoners were at large, and, as usual, teaching the people in the accustomed place. On this intelligence they were soon apprehended; but as the prisoners were now favourites of the people, they treated them in public with greater mildness; they brought them, without violence, unfettered, and with deceitful lenity," for they feared the people, lest they should have been stoned." The High Priest accuses them of disobedience to the injunctions of the magistrates, as well as of intending, by direct charge, to bring the blood of Jesus upon them. Happy would it have been for them, if

K

they could have repelled the accusation by acquitting their consciences! Happy would it be for us, if we could assure ourselves that our sins did not contribute to their offence! For whenever we offend (and we offend all) "we crucify the Son of God afresh, and put him (once more) to an open shame1." Let us then check the first emotions of iniquity, that the blood of Jesus fall not on us in vengeance, as on the crucifiers of the Lord of life; yet let us remember, that unless the blood of Christ, in another sense, touch our hearts, our offences, like those of the Jewish Sanhedrim, would be without an expiation. The answer of St. Peter was worthy of his character. He justified their disobedience, as owing allegiance to a superior power. He asserted the restoration to life of Him, whom, he boldly affirms, they had cruelly put to death; but whose present situation was highly exalted, and whose office was to give repentance to Israel, and remission of sins." This important doctrine, which was to be universally diffused, he asserted, was fully confirmed in his own person, and in those of the other Apostles then present, who were true witnesses of these facts, strengthened and supported by the influence of the Holy Spirit.

This bold language of St. Peter excited such prejudiced and intemperate judgments in the council, as unwelcome truths are apt to produce. Nothing but their deaths can expiate their fault. But

1 Heb. vi. 6.

discretion made its appearance in the person of Gamaliel, a Rabbi of great reputation; a Pharisee, and of course in opposition to the infidel principles of the Sadducees, and less severe in the execution of public justice. The mention of the name and character of Gamaliel accords with the history of the times; and continues to confirm our opinion that we are perusing a true history. There were several of the name, but one is particularly marked, who must be the person here intended'. This senator privately counselled the Sanhedrim to be cautious in the punishment of these offenders, and leave their cause to God. Other factions, which he enumerates, had arisen and miscarried. This would do the same, if God did not support it; and if he did, their opposition would not overthrow it. This is a strong argument in favour of lenity, and should be written in letters of gold, to meet the eye of him who meditates persecution. Gamaliel did not mean that tumult and misrule should

"We are informed by the Jewish Talmuds, that Gamaliel, the son of Simeon, and grandson of Hillel, was president of the council; that he was a Pharisee; that he was so well skilled in the law, that he was the second who obtained the name of Rabban, a title of the highest eminency and note of any among their doctors; and concerning him is this saying, From the time that Rabban Gamaliel the Old died, the honour of the law failed, and purity and Pharisaism died.' He died eighteen years before the destruction of Jerusalem, (A.D. 52.) eighteen years after the convention of this council." Briscoe on the Acts, p. 77.

go unpunished, or that false and pernicious principles, publicly inculcated, should remain unconfuted; for the followers both of Theudas and Judas of Galilee, he tells them, were dispersed by the hand of power. But he justly thought that a wanton use of authority, when milder measures would be even more effectual to accomplish the purpose, was contrary to the spirit of humanity, as well as of religion.

The same principle is always desirable and equally beneficial in private life. “A soft answer turneth away wrath '." Let us go one step further. How did Christ acquit himself? “When he was reviled, he reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously "."

The calm opinion of Gamaliel prevailed so far in the council, as to save the lives of the Apostles at this time, but not totally to exempt them from correction. "When they had beaten them, they commanded that they should not speak in the name of Jesus, and let them go." This first taste of persecution afforded a kind of triumph to these primitive disciples of Christ, who rejoiced that they were counted worthy to tread in the steps of so blessed a master. "Whom the Lord loveth, he chasteneth "." If we did but understand this short sentence, like the Apostles, we should rejoice for the blessing of afflictions. Whatever those afflic

1 Prov. xv. 1.

2 1 Pet. ii. 23.

3 Heb. xii. 6.

tions are, they are the trial of our faith and patience; and we are assured, that it is only through faith and patience that we can inherit the promises 1." The Apostles indeed had nobler scenes in view. They knew that, the extension of the kingdom of Christ was the consequence of their sufferings. No stripes, therefore, no threatenings, no ill usage of any kind, could deter them from their duty. They continued the practice which they had so happily begun, and " daily in the temple, and from house to house, they ceased not to teach, and to preach, Jesus Christ;" in the temple, in the porches and avenues of the temple, where so many might be assembled; and from house to house, or, as some imagine, at the house, the upper room, the original place of meeting; that is to say, both publicly and privately, they exercised their heavenly calling. They lost no opportunity of promoting their Master's interest. Their eloquence spread itself over the large attentive audience, as well as by private conference in those solitary and retired dwellings where misfortune shuns the day, and where vice and wickedness are compelled to hide their head. We see here how far the pastoral duty should extend. It is an awful charge; and calls for energy in every word and work. Let it not then be lightly esteemed by those who are the objects of its care. Imperfections equally attend those who teach, and those who are taught; but

1 Heb. vi. 12.