“Blood of the martyrs is the seed of the Church.”
The persecution of the disciples of the New Faith formed a notable epoch in the history both of Judaism and Christianity. It was the first stage of an agitation, which, though subsequently losing some of its local intensity, widened and deepened until it changed the religious complexion of nations and the world. It marked the decadence of the existing ceremonial system, and at the same time dispersed widely the seeds of a vital faith which no opposition has since been able to stamp out.
History confirms the apparent paradox, that living truth has thriven through repression; and even persecution. Stagnation and formalism have been its greater hindrances. It has such an inherent vitality that agitation and antagonism may justly be regarded as important factors in the evolutionary process which brings it into manifestation. It develops true vigor through the exercise of overcoming. Sometimes the Spirit seems to slumber beneath the crust of stagnation, until active hostility quickens its dormant energy and enables it to break forth. Good, therefore, is often nourished from seeming evil.
The intent of the chief priests and elders was to “slay the young child;” but instead they multiplied him. The New Faith was like a fire, and the desperate effort to beat it out only scattered its brands among the endless combustible material of human hearts. Even at this early period in Jerusalem, the little flock that was apprehended and imprisoned formed but a small fraction of the three thousand souls which already had been possessed by the Spirit of Truth.
Before the ninth hour of the day upon which the assembly were thrown into prison, Gamaliel was informed of the wholesale arrest and persecution. Believing that the flight of Amabel would naturally be to the Upper Chamber, it occurred to him that peradventure she might be among the women who had been put in ward. The situation was intolerable. The thought that his own beautiful child, well beloved and delicately reared, was probably imprisoned with the offscouring of the Holy City, almost drove him beside himself. As he looked in upon the recesses of his own soul, there was a violent tempest, in which pride, disgrace, love, and anger were each striving for mastery, and boiling in wild confusion.
The self-poised, reputable, and wise Educator of Jerusalem could hardly persuade himself of his own identity. How the events of a few hours had changed the whole world! He, to whom thousands had come from far and near to learn wisdom, not able to rule his own house and teach his own offspring! Oh, how much better if Amabel had quietly passed into the Beyond, as the physicians had predicted during her late illness! Then the better self made itself heard,—
“Oh, how I love her! I cannot give up my child!”
Bringing his thoughts to immediate events, the question again thrust itself upon him, Is she in prison? He was minded to seek an audience with Caiaphas, and lay the whole matter before him privately, but upon further thought, his pride and dignity revolted.
At length, realizing the strange fact that Saulus had suddenly mounted to the virtual leadership and control of the persecution, the Rabban resolved to send for him. He felt that, notwithstanding his fiery spirit, the influence of their former relation would make such a conference more tolerable than any communication with the chief priests. It was humiliating, but what better could be done? He therefore despatched a faithful messenger to the inn of the Sheepmarket, begging Saulus to come to the palace, upon a pressing matter, without delay. The intervening moments seemed all too long; but at length the former disciple, whose will had now become so imperious in the Holy City, was ushered into his presence. After the usual greetings, Gamaliel introduced the subject which lay so heavy upon his heart.
“O my young friend and former disciple! I am in sore distress, and have sought audience with thee to ask thy favor in a matter of deep concern to myself and my office.”