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LECTURE X.

ACTS vii. 51-60.

Ye stiff-necked, and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.

Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the just One, of whom ye have been now the betrayers and murderers.

Who have received the law by the disposition of angels, and have not kept it.

When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.

But he being full of the holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God.

And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord.

And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul.

And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.

And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this he fell asleep.

Ar the close of a former discourse I introduced to your notice the remarkable man whose tragical death is recorded in the words before us. We beheld him arraigned before the council on the false charge of speaking reproachfully against Moses and against God; and we heard the testimony of the witnesses who declared, "This man ceaseth not to speak blasphemous words against this holy place, and the law; for we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us."

Stephen having patiently listened to this false representation of his statements was in no haste to reply, but remained

silent until called upon by those in authority to speak. How his mind was then occupied it is not difficult to imagine he was doubtless communing in spirit with his God and Saviour, and seeking that strength, and wisdom, and support, which his trying circumstances required. Nor did he seek them in vain: a flood of light and peace and joy poured into his soul, and a supernatural radiance sat upon his placid brow, such as silently but emphatically declared him to be, instead of a blasphemer, an honoured servant of the living God.

But marvellous as was the phenomenon which they beheld, the council were too much prejudiced in their opinions, too determined in their purpose, and too bitter in their hate, to be shaken or subdued. Though when they steadfastly set their eyes on him they saw his face as it had been the face of an angel, yet they persisted in treating him as a vile criminal who was not fit to live.

Yet an appearance of justice must be preserved. The accustomed mode of trial required that the prisoner should be permitted to speak in his own defence; and accordingly the holy Martyr was called upon to say why judgment should not be given against him. The High Priest demanded, "Are these things so?" Then it was, that he, who had hitherto, in imitation of his blessed Master, when he wit nessed a good confession before Pontius Pilate, held his peace-began to open his mouth in argument, and to shew, from the scriptures of the Old Testament, that he had advanced nothing respecting the Temple and its services but what Moses and the prophets did say should come.

Though his speech is comparatively lengthy, extending from the 2nd to the 53rd verse of this chapter, yet it is evidently but a fragment of what he would have said on the occasion, had he not met with the most determined opposition from his prejudiced and enraged audience.

It is a remark, in which most commentators agree, that the thread of the argument is broken at the 51st verse, and that in that and the two following verses the speaker seems to be expostulating with those who tumultuously endeavoured to drown his voice with noise and clamour. The drift of his intention in entering, as he does, on the history of his nation, is obvious to every enlightened student, though doubtless had he been permitted to draw his own deductions, his meaning would be still better understood.

They had accused him of predicting the abrogation of the ceremonial law, and of proclaiming Jesus of Nazareth to be the Messiah, who was to restore all things. He refers to the call of Abraham, the Father of their nation, who though he was termed the "friend of God," had never been subject to the ceremonial law, save only of circumcision, the seal of the covenant which he had, being yet uncircumeised. And then, as to Moses-it was