Do we not feel, in the light of these truths, more than we ever felt before, our need of "the redemption that is in Christ Jesus?" Come, then, and apply to him for his cleansing blood and his renewing spirit, that we may obtain emancipation from the slavery of sin, and have "boldness in the day of judgment."

A

XVI.

BEFORE THE COUNCIL AGAIN.

ACTS V., 12-42.

FTER the healing of the lame man at the Beautiful

Gate of the Temple, it would seem that Solomon's porch became a stated place of meeting among the primitive disciples. I do not suppose that all their assemblies convened there; but as the Christians at this date, and for some considerable time later, maintained their observance of the Mosaic law, it would be convenient for them, as they went up to the Temple at the regular hours of prayer, to arrange for conferences with each other at the same times. Nor were they at first molested; for, although the rulers threatened the apostles with violence if they should continue to preach in the name of Jesus, yet the reality of the miracles which they performed, and the boldness which they manifested, as well as the attractiveness of the Gospel which they preached, attached to them a great number of followers from among the common people. The deaths of Ananias and Sapphira, indeed, had produced a very deep and solemn impression, and kept those who were actuated by mere worldly motives from connecting themselves with the new society. Still, the numbers of the faithful steadily increased, and quite a new impetus was given to the movement by the development among the apostles of the miraculous gift of healing with which the Holy Ghost had endowed them.

*Acts v., 12.

They cured all manner of diseases; and such was the eagerness and faith of the people, that "they brought out their sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshad. ow some of them." Nay, more: this great opportunity for the diseased was so talked of throughout the district that a multitude came 66 out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits; and they were healed every one."

After the argument which I presented to you in a former lecture on the possibility of miracles, and the nature of the testimony which they bear to the Gospel, I need not now say any thing on these subjects.* But as the advocates of the supremacy of the pope found something on what is said here concerning Peter, and as some have supposed that this reference to Peter's shadow has in it an element of superstition, I may make a passing allusion to these matters.

In regard to the primacy of the pope, let me frankly admit, what indeed is too patent to be denied, that Peter did occupy the foremost place in the Church at this time, and that this was in fulfillment of the promise which the Lord had made to him. But what that has to do with the supremacy of the pope, or on what grounds the Bishop of Rome can be regarded as the successor of Peter and the inheritor of his priority, I am unable to discover. The argument of the Papacy here may be reduced to a syllogism, thus: the Apostle Peter was the first of the apostles in the primitive Church; the Bishop of Rome succeeded to the place and power of Peter; therefore the Bishop of Rome is the primate of the Church. Now, the major premise of that argument must be admitted to be in some sense true, and Protestants only weaken their cause when they cavil at or deny its truth;

*See ante, p. 189.

for, as we have seen, ever since the day of Pentecost Peter was the leader of the disciples. But the minor premise is a flagrant assumption. It takes for granted that the apostles could have successors; it assumes that the Bishop of Rome was the successor of Peter, and that the prerogatives which were bestowed upon that apostle as a reward for his noble confession of his Lord must descend to the holders of a certain office altogether independently of their character and conduct. Of these things no sort of proof worthy of the name is offered, and, what is more, no proof whatever can be given. Therefore, the argument, as a whole, is a failure. But while we admit the primacy of Peter at this time, it would appear that it was not intended that he should continue to retain pre-eminence; for at a later date we shall find James in the presidential chair at the Council of Jerusalem, while Peter speaks as an ordinary member; nay, more, we shall discover that Peter's advice was declined, while the suggestion of James was accepted.

Farther, if it be supposed that the reference to Peter's shadow here sets him on a pedestal above the others, then the reply is easy; for, in the first place, the healing power resided neither in Peter nor in his shadow, but in the Lord Jesus Christ; and, in the second place, similar miracles were afterward performed through the media of handkerchiefs and aprons that had been in contact with Paul.*

But some ask, in astonishment, "Was not all this superstition?" To which I reply that it would have been so, if the minds of the applicants had rested simply, and only, on the shadow. But they came to be cured, not by the shadow in itself, nor by Peter himself, but by the Lord. Hence they were exercising faith, sincere and strong as hers who stole behind the Lord himself, and said within herself, "If I may

* Acts xix., II, 12.

but touch his garment, I shall be whole."* The great thing was, that they who sought a cure were looking to Christ for it; and when they were doing that, and recognized that the power of healing lay in him alone, it was a matter of indifference through what means they sought it. If the Lord were pleased to act, he could do so through any sort of instrumentality. All methods adopted by him were only signs. A word, a touch, a shadow-each alike-was but a symbol designed to help the faith of the applicant, and to meet his individual necessity. There was no virtue in it; that came out of Christ. Thus regarded, therefore, the act of those who sought that only the shadow of Peter might fall upon their sick rises almost to the height of the faith of him who said to Jesus, "I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed;" and of which the Lord said, "I have not found so great faith, no, not in Israel."†

These miracles attracted still greater attention to the apostles and their message. They had larger audiences to address, and much success accompanied their preaching, so that multitudes, "both of men and women, were added to the Lord."

It is a little remarkable that this is the first express notice we have of female membership in the Christian Church. We know that during the days of his public ministry many Galilean women distinguished themselves by their kindness to the Lord, and we can never forget that those who were the last to leave his remains in the sepulchre, and the first to greet him on the morning of his resurrection, were womSo, too, there were women in the upper room, and there must have been many among the converts on Pentecost and afterward; for Sapphira was not the solitary representative

en.

* Matt. ix., 21.

† Matt. viii., 8, 10.