men carried Stephen to his burial. A noble instance of a generous and a christian courage, that they durst, among such a multitude of persecutors and furious zealots own their esteem of, and pay their last respects unto, the name and memory of the holy martyr. Observe, 3. The doleful solemnity of his funeral: They made great lamentation over him; and reason enough there was for it, because of the church's great loss at that time. When any of the ministers of God are snatched away by death, especially by a violent death, from the service of the church, there is just cause for great and solemn lamentation: Devout men carried Stephen to his burial, and made great lamentation over him. 3 And as for Saul, he made havoc of the church, entering into every house; and haling men and women, and committed them to prison. Bloody Saul! was it not enough for thee to see a single saint destroyed, but wilt thou seek to destroy the whole fraternity and communion of saints?" Behold the fiery zeal of this furious persecutor: he spares neither age nor sex, neither men nor women, neither young nor old, but without respect he hales them to prison. O fury, worse than inhuman! not only to draw men spitefully, but to hale women shamefully, to prison. Women in all ages have been exempted from the insults of tyranny, but not always freed from the persecutor's fury. And blessed be God for that masculine courage and constancy which the feebler sex have shown, when they have been called forth to bear their testimony for Christ. Out of weakness they have been made strong. With what wisdom and courage have they answered their examiners, convicted their accusers, confuted their opposers, kissing the stake, hugging the faggots, embracing the flame! Thus can God help the weak things of the world to confound the strong, and teach the foolish to confute the wise. 4 Therefore they that were scattered abroad went every where preaching the word. This severe persecution at Jerusalem dispersed the whole body of the church, and scattered both members and teachers thereof, except the apostles. Some went to Damascus, some to Samaria, some to Phenice, Cyprus, and Antioch. But God overruled this scattering for his church's increasing; he brought good out of evil, light out of darkness, order out of confusion. It is a great and certain truth, that the holy God would suffer no sort of evil to be, did he not know how to bring some excellent good out of that evil. 5 Then Philip went down to the city of Samaria, and preached Christ unto them. 6 And the people with one accord gave heed unto those things which Philip spake, hearing, and seeing the miracles which he did. 7 For unclean spirits, crying with loud voice, came out of many that were possessed with them and many taken with palsies, and that were lame, were healed. 8 And there was great joy in that city. Observe here, 1. Amongst the dispersed who went to Samaria, Philip was one; not Philip the apostle, (for all of them remained at Jerusalem) but Philip the deacon, who was the second in order after Stephen, among the seven deacons; he comes to Samaria, and preaches there. Observe, 2. The doctrines which he preached he preached Christ unto them: that is, christianity, or the christian religion; namely, the doctrine of Christ's incarnation, holy life and death, resurrection and ascension, together with remission of sins through faith in his name. Observe, 3. The success of Philip's doctrine at Samaria: the people with one accord embrace the gospel, giving heed to the things which he spake. The presence of the Holy Spirit accompanying his ministry, united his hearers' hearts, as well as ears, to attend diligently to the doctrine of Christ delivered to them. This diligent attention was a blessed preparative to the Samaritans' conversion, seeing faith comes by hearing: yea, they did not only attend to, but acquiesce in all he spake. Note thence, That were there a more reverent attention to the word, there would be more conversions by it than at this day there are. Observe, 4. The external ground and reason of Philip's success in his ministry at Samaria: the miracles which he wrought. These were undeniable evidences of the truth of what he spake, and by which he showed God's authority for what he did and said; he healed diseases, and cast out devils, (called unclean spirits, because they delight in sin, that spiritual uncleanness of the soul,) who cried out with a loud voice, as very loath to lose their lodgings, had they not been constrained to it. The miracles which Christ and his apostles wrought were heaven's broad seal to confirm the truth of what they taught: The people gave heed to what Philip spake, seeing the miracles which he did. Observe lastly, What joy and rejoicing there was among the Samaritans at their receiving and entertaining of the gospel : There was great joy in that city, not only for the cures wrought upon their bodies, but for the doctrine of reconciliation and salvation preached to their souls. As the gospel is in itself a message of joy and glad tidings, so it fills that soul with joy unspeakable that cordially receives and entertains it. Joy in the Holy Ghost is one of the sweet effects of the kingdom of God, that is, the gospel, Rom. xiv. 17. The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost. 9 But there was a certain man called Simon, which before-time in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: 10 To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. An account is here given of one of Philip's auditors at Samaria, Simon Magus by name, or Simon the Sorcerer, a vile man, the blackest Ethiopian that ever baptismal water wet or washed; notorious for sorcery, for hypocrisy, for final apostasy, and avowed impiety. Ecclesiastical history informs us of the heresies he broached, of the divine honours he assumed, of the statues and images built to him and his strumpet Helen, which lewdly companied with him of an altar erected to him with this blasphemous inscription, Simoni Deo Sancto, "To Simon the Holy God ;" and of his tragical end; by breaking his neck, when attempting to fly up to heaven, because the people would no longer be cheated with his impostures here below. From this example, note, 1. That into the most eminent and populous cities do often enter the greatest and vilest impostors, the most atheistical and diabolical sorcerers; there they lurk and lodge, there they seek to set up and play their prizes. Note, 2. That the vilest impostors and worst seducers have yet many, very many followers: the silly multitude is soon deluded: To him they all gave heed, from the least to the greatest. Note, 3. That such vile deceivers have the confidence to brag, and the deluded multitude have the weakness to believe, that they are very extraordinary persons, and can do extraordinary things. Simon gave it out himself, that he was some great one; and the people cry him up as the great power of God. 11 And to him they had regard, because that of long time he had bewitched them with sorceries. 12 But when they believed Philip, preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. 13 Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. vile sorcerer, by God's permission, and Observe here, 1. How long a time this Satan's power, wrought these lying wonders among the people: He had of a long time bewitched them with sorceries, ver. 11. Deceivers are not always suddenly detected, and drossy hypocrites are not presently discovered; but the vizor will drop off sooner or later. Observe, 2. That where the true knowledge of God comes, and the clear light of the gospel shines, there gross impieties and impostures, there cheats and delusions, will be found out, detested, and abhorred: When they believed Philip's preaching, they were baptized, both men and women. Where the light shines, Satan falls as lightning; magic vanishes. This Dagon cannot stand before the ark of God: when the people of Ephesus received the gospel, they soon made a bonfire of their magic books, Acts xix. 19. Observe, 3. The success of the gospel preached by Philip: the people believed, and were baptized, both men and women. Mark, 1. Believed, and then baptized: these were adult or grown persons, not infants, and they were heathenish idolaters, strangers to the covenant; and therefore must believe the gospel, and profess their faith in Christ, before their baptism. Baptism is not to be administered to any that are out of the visible church, till they profess their faith in Christ and obedience to him. Mark, 2. The persons baptized were women as well as men; When they believed Philip, they were baptized, both men and women. Women under the gospel are capable of the seal of the covenant as well as men. Under the law they were not; then they were circumcised in the men; now they are baptized for themselves; They were baptized both men and women. Observe, 4. A great and sudden change wrought in Simon himself by the preaching of Philip; He believed also and was baptized. Behold, the sorcerer is become a professor, a believer, a baptized person. The gospel preached may have a common operation upon a soul, where it never produced inward sanctification. All that are by the gospel proselyted, are not savingly converted. All are not good fish that are inclosed in the gospel's net; but some fish, some trash. As there will be wheat and tares in the same field, chaff and corn in the same floor; so will there be some saints and some sinners in the purest earthly church. Observe, lastly, Upon a bare profession of faith Simon Magus is baptized. Learn thence, That outward profession just ly gains admission into the Christian congregation, and gives a person a right to external ordinances: De occultis non judicat Ecclesia. "The church's judgment is a judgment of charity, not of certainty; of the outward, not of the inward man; of the life, not of the heart. The faith of Simon Magus was no other than a temporary, historical, yea, hypocritical faith; however, Philip baptizes him upon his making profession of it. An heart-hypocrite is no hypocrite (in foro Ecclesia) in the sight of the church, though most abominable in the sight of God. Simon the unsound professor was more odious in the sight of God than Simon the sorcerer. 14 Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 15. Who, when they were come down, prayed for them, that they might receive the Holy Ghost: 16 (For as yet he was fallen upon none of them; only they were baptized in the name of the Lord Jesus.) 17 Then laid they their hands on them, and they received the Holy Ghost. Observe here, 1. How the apostles at Jerusalem, hearing the glad tidings of Samaria's conversion by Philip's ministry, thought fit to send down two of the twelve to confirm the new converts in the faith, and to constitute a church there by their apostolical authority. Observe, 2. The persons whom the college of the apostles at Jerusalem thought fit to send to Samaria; Peter and John. Where note, That Peter's being deputed by the rest of the apostles to this service, is an argument that Peter had no primacy or superiority over the rest of the apostles; or, if in this employment there was any sign of primacy, John was sharer in that as well as Peter: The apostles sent Peter and John. Observe, 3. What the apostles Peter and John did when they came to Samaria; They prayed and laid their hands on them, and they received the Holy Ghost. Where by the Holy Ghost, is not to be understood the sanctifying graces of the Holy Ghost, which the apostles never did nor could dispense, but the extraordinary gifts of the Holy Ghost, the gift of tongues and prophecy, and a power to work miracles. These were now conferred on such persons whom the Holy Ghost directed them to lay their hands upon as persons appointed and chosen to be preachers of the gospel. Where note, That imposition or laying on of hands has been an ancient rite used by the officers of the church, in their solemn dedicating of persons to the service of God and his church. 18 And when Simon saw, that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, 19 Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. 20 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. 21 Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Here observe, 1. How infinitely mista ken this wretch was, in thinking that the miraculous gifts of the Holy Ghost could be purchased with money. 2. In supposing that the apostles had a power to dispense these gifts when, and where, and to whom, they pleased. 3. And that they could enable others to impart this also: which were all very gross conceits. From this deed of Simon's, it is called Simony, to seek to buy spiritual gifts or offices with money. Observe, 2. What it was that put Simon upon purchasing this power: doubtless it was covetousness and vain-glory. He hoped to make a penny of this privilege, and to render himself famous among his followers by this prerogative. Learn thence, That cunning and close hypocrites, corrupt and hypocritical professors, do seek to make a gain of godliness, and a merchandise of christianity. Simon had never bid so freely for the Holy Ghost, if he had not expected to receive as freely of others for the Holy Ghost: which he desired to buy, but not to keep; and intended to sell, not to give. Observe, 2. How St. Peter scorns the vile motion made by Simon, and rejects it with the greatest detestation : Thy money perish with thee. Learn thence, That wicked (though gainful) motions, are to be scorned and refused by the godly with the greatest detestation and abhorrence. Our hearts can never rise too high in a just indignation against sin, and against all temptations unto sin. Thy money perish with thee; thou and thy money perish together. Observe, 4. How plainly St. Peter deals with him: he searches him to the quick, to the heart, sounds the depths of sin; lays open the core of his hypocrisy before his face, and tells him to his teeth that his heart was rotten and unsound: Thy heart is not right in the sight of God. The baptismal water had washed his outside, but his inwards were unclean. The heart is the worst part of man till it be mended, and then it is the best. Where most evil lies, there we must first begin to be good: all will be good, if the heart, which is the seat, the sink and seedplot of all evil, be made good. The life would not be so bad, if the heart were not worse. All the obliquity of our lives proceeds from the impurity of our hearts and nature, as the muddiness of the stream from the foulness of the fountain. 22 Repent therefore of this thy wickedness; and pray God, if perhaps the thought of thine heart may Observe here, 1. The odious character wherewith sin in general, and hypocrisy in particular, is branded: it is bitterness and bondage; it is the gall of bitterness, and the bond of iniquity. Learn thence, 1. That sin is an exceeding bitter thing; it is bitter to God, it provokes him to bitter anger. It was bitter to Christ, it laid him under the bitter wrath of God; it was bitter to the angels, it turned them out of heaven, and banished them from the presence of God evermore. It is bitter to good men, it costs them bitter repentance, and it occasions them bitter chastisements; and it will be bitter, eternally bitter, to the wicked and impenitent world. Now the bitterness of sin is not a medicinal and wholesome bitterness, but an intoxicating and stupifying bitterness, a poisonous and a baneful bitterness. Sin's bitter draught is a baneful draught. Learn, 2. That not only bitterness, but bondage, attends the service and servants of sin. As sin is the gall of bitterness, so it is the bond of iniquity, and the bondage of sin; is a shameful and ignominious bondage, a fruitless and unprofitable bondage, a stupifying and insensible bondage, a restless and unwearied bondage, an endless and eternal bondage. Learn, 3. That every soul before conversion is in, and under, this deplorable bondage: Thou art in the bond of iniquity. Observe, 2. The means prescribed and directed to, for the soul's delivery out of this deplorable bondage; namely, repentance and prayer: Repent of thy wickedness, and pray to God. 1. Repent. Learn thence, That timely and sincere repentance is a special mean, prescribed and appointed by God, for the recovery of the worst of sinners out of this deplorable bondage. 2. pray, and ought to pray, Pray. Here note, 1. A wicked man may As bad as Simon Magus was, St. Peter doth not drive him to despair, but directs him to his duty: Pray to God. Prayer is a part of natural worship, which we owe to God; it is the soul's motion Godward; therefore, to say a wicked man should not pray, is to say he should not turn to God. Note, 2. That all the prayer in the world, without a man's own prayer to God for pardon and remission, will be ineffectual, unavailable to salvation. Simon Magus desired the apostles to pray for him, ver. 24. But St. Peter bids him to pray for himself, as ever he hopes forgiveness with God: Repent of this thy wickedness, and pray to God. Observe, 3. The encouragement given to make use of the means prescribed; namely, a probability of forgiveness and acceptance with God: Repent and pray, if perhaps the thought of thy heart may be forgiven thee. Learn thence, That the vilest and worst of sinners upon their repentance, accompanied with prayer and supplication unto God, have good ground of encouragement to hope for pardon of sin and acceptance with him. Observe, 4. How St. Peter takes most notice of that, of which Simon Magus took least; and that was of the wickedness of his thoughts: That the thought of thy heart may be forgiven thee. Thence learn, That wicked and evil thoughts, lodged and entertained in the heart, ought in a special manner to be repented of, and humbled for by all that expect forgiveness with God; for sinful thoughts are radical and seminal evils; they were the root of the angels' apostasy, and of Adam's apostasy also. A world of sin may be lodged in the thoughts. 26 And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south, unto the way that goeth down from Jerusalem unto Gaza, which is desert. 27 And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace, queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, 28 Was returning, and sitting in his chariot, read Esaias the prophet. 29 Then the Spirit said unto Philip, Go near, and join thy self to this chariot. 30 And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest ? 31 And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. Here we have recorded the remarkable conversion of the eunuch by the preaching of Philip; concerning which several circumstances are to be observed: 1. The author or instrument converting; Philip, who was commanded by the angel in a vision to go to Gaza; but not the common way, or ordinary road, but by the way of the desert, a difficult (and perhaps a dangerous) way, over mountains and through vallies. Philip knew not whither he was going: but God knew whither, and wherefore he sent him. O Philip! it was worth thy going many steps out of the way, to convert and save a soul: happy for the eunuch that thou wentest out of the way, and that he as happily met with thee. Observe, 2. The subject or person converted, 1. An Ethiopian, the most despised of all the Gentiles in the sight of the Jews. Behold! the sanctifying grace of God washing a blackmoor white, and making an Ethiopian clean. 2. A nobleman, a courtier, a treasurer to the queen; yet he concerns himself with religion, and, being a proselyte, travels in his chariot as far as Jerusalem, to worship God in a solemn manner. how will this example rise up in judgment against our great ones, who have more light but less heat; more knowledge, but less love! 3. A bookish man, one that delighted in reading, and in reading of the scriptures too, and this whilst he was riding in his chariot, to lose no time for gaining the knowledge of his duty. If our courtiers and great men read not at all in their coaches, (or if so, plays or romances only, this ignorant Ethiopian lord did better, though he knew not so much as these: He read in his chariot the prophet Esaias. Observe, 3. The means which God sanctified and blessed for the eunuch's conversion: it was the reading and expounding of the holy scriptures. The word of God, read and preached, is the great instrument in the hand of the Spirit for sinners' illumination, conversion, and salvation; and blessed are they that hear and read the cation. Observe, 4. The wonderful moword with attention, affection, and applidesty and humility of this great man: he thankfully accepts Philip's offer to instruct |