"Granny's Chapters" Part 19

Soon after Barnabas had joined the Apostles, a fearful punishment fell upon a man named Ananias, and his wife Sapphira, who also sold some land, and then brought part of the money they had received for it, pretending that they had brought the whole. When Ananias laid "a certain part at the Apostles' feet," he _acted_ a lie, though he did not speak one; and for the lie in his heart, Peter reproved him, reminding him that he was not obliged to sell his land, and that after he had sold it, he could have done as he pleased with the money; but that to pretend he had brought the whole price, when he had only given a part, was a grievous sin; for, said Peter, "thou hast not lied unto man, but unto G.o.d." Immediately the wrath of G.o.d was shown in an awful manner. "Ananias, hearing these words, fell down and gave up the ghost: and the young men arose, wound him up" in grave clothes, "and carried him out, and buried him," "and great fear came upon all them that heard these things." We must observe also, that Ananias showed a great want of faith: had he believed that the Apostles were really filled with the Holy Ghost, he could not have expected to hide the truth from them: in lying to the Apostles he had lied unto G.o.d; but in fact all lies _are_ a sin against G.o.d.

About three hours after the burial of Ananias, his wife Sapphira, not knowing as yet what was done, came in. What she said we are not told; but we read, "And Peter answered unto her, Tell me whether ye sold the land for so much?" Her answer was a lie, for "she said, Yea, for so much;" not, however, stating how _much more_ they had received for the land. "Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. And great fear came upon all the church, and upon as many as heard these things." Well might fear come upon all who heard of these two, struck dead in their sin! Let us also fear, lest we likewise fall into the same condemnation; for though liars may not now be struck dead with the lie on their lips, we know that the Devil is the father of lies, and that "all liars shall have their part in the lake which burneth with fire and brimstone, prepared for the Devil and his angels." When we read such awful words, let us remember that we may be guilty in the sight of G.o.d, without telling a direct falsehood. All deceit and hypocrisy; holding our tongues when we ought to speak the truth; and telling _part_ of the truth; are as displeasing in the sight of G.o.d as direct lies. We must speak and do the truth from our hearts; never attempting in any way to deceive others, or even to allow them to believe what we know is not true.

The Apostles, in spite of the threats of the Sanhedrim, continued to preach to the people in Solomon's porch, doing many signs and wonders among the people, who "magnified," or thought much of them; "and of the rest durst no man join himself to them." After such a warning as that given in the case of Ananias and Sapphira, no one who was not really and truly willing to devote himself entirely to the service of G.o.d, would dare to pretend to do so.

Chapter IV.--APPOINTMENT OF DEACONS.

The Apostles continued to teach the people, "and believers were the more added to the Lord, mult.i.tudes both of men and women. Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter pa.s.sing by might overshadow some of them. There came also a mult.i.tude 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."

The Priests and elders were much displeased at the Apostles having such influence over the people, who, witnessing the miracles worked by them in the name of Jesus, naturally believed in them, and in Him whose servants they were.

"Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, and laid their hands on the apostles, and put them in the common prison."

In the morning the High Priest called the Council together, "and sent to the prison to have them brought" up for trial. But the officers sent, returned, "saying, The prison truly found we shut with all safety, and the keepers standing without before the doors; but when we had opened, we found no man within." And so indeed it was; for after the Apostles were shut up in prison, "the angel of the Lord by night opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life. And when they heard that, they entered into the temple early in the morning, and taught." Thus, whilst the keepers did not even know that their prisoners were gone, they were fearlessly preaching the Gospel in the temple, in obedience to the Lord's command.

When the members of the Council heard that the Apostles were no longer in the prison, they could not help feeling that a miracle had been worked for their deliverance; and they dreaded the consequence of this fresh proof that the Lord was with them. Greatly perplexed, the High Priest, and the captain of the temple, and the Chief Priests, debated amongst themselves, and "doubted of them whereunto this would grow."

Whilst the Priests and elders were thus considering the matter, "came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people."

This proof of the determination of the Apostles to obey G.o.d rather than man, without fear of the consequences, must have added to the perplexity of the Council, and increased their difficulty as to how they should deal with these men, whom the people loved, and were ready to defend against all who should attempt to hurt them. Wishing again to speak to the Apostles, they gave orders accordingly. "Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned." Nor was there any occasion to use violence, for the Apostles had no idea of resisting: they were ready to bear witness to the Lord Jesus before the Council, as well as in every other place. "And when they had brought them, they set them before the council: and the high priest asked them, saying, Did not we straitly command you, that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us,"--that is, to make the people treat them as if they were guilty of murder, for having put Jesus to death. Peter and the other Apostles repeated their declaration, that they must obey G.o.d rather than men; and then they plainly told the Priests and elders that they had indeed killed Jesus Christ, the Messiah; and that the G.o.d of Israel had raised Him from the dead, to be the Saviour of all who would believe and repent: and they further said, that G.o.d had appointed them to bear witness of all things which Jesus had said and done; and that the Holy Ghost, by whose help they worked miracles, was also a witness to the truth of all that they taught to the people. "When they heard that, they were cut to the heart"; but it was not a right sort of grief; for, instead of believing the Apostles' words, and so turning to the Lord, they "took counsel to slay them," that they might no longer preach the Gospel of Jesus Christ.

One of the members of the Sanhedrim was a Pharisee, named Gamaliel, a very learned man, much looked up to by all the Jews for his great wisdom. This man stood up, and having commanded the Apostles to be taken away for a short time, he spake to the other members of the Council, "and said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men." Then he reminded them, that on two former occasions, when false teachers had for a time led many of the people even to rebel against their rulers, it had ended in the false teachers being slain, and their followers dispersed, so that no evil consequences had arisen. He therefore advised that the Apostles should be left alone; "for," said he, "if this counsel or this work be of men" (an invention of men only), "it will come to nought: but if it be G.o.d, ye cannot overthrow it; lest haply ye be found even to fight against G.o.d." Gamaliel evidently began to think that what the Apostles said might be true, and that therefore, in persecuting them, the Jews might be fighting against G.o.d. To fight against G.o.d is to resist His will, to try to prevent what He wills from being done. This is folly as well as sin; for the Will of G.o.d must be done, and we "cannot overthrow it." Let us try to bring our Wills into subjection and agreement with the Will of G.o.d: where His Will contradicts our hopes and wishes, let us yield at once, and pray that we may at all times be able to say from our hearts, "Father, not my Will, but Thine be done." Those who through life resist, and fight against the Will of G.o.d, will be forced at last to submit to it, to their eternal misery.

The other members of the Council agreed to follow the advice of Gamaliel; but they did not do so without making another attempt to frighten the Apostles from continuing their work. "And when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go." These commands had, of course, no more effect upon the Apostles than the former threats.

"And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name." They felt it an honour to suffer for the sake of Him, Who had suffered so much for them, and were only strengthened in their determination to show their love, by faithfully doing the work which their beloved Master had given them to do. "And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ."

We have seen that the Believers, or Disciples, forming the Church of Christ, had at this time all things in common; and, as their numbers increased, it became impossible for the Apostles to divide the money to every person according to their need, without neglecting the more important work of preaching the Gospel to every creature. They had not time to do both things properly. We read: "And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration." We must remember that "Grecians" were not the inhabitants of Greece, as the word might seem to signify. The Hebrews here spoken of were of course Jews, natives of Judaea, now become believers in Christ, or Christians. But, as has been already said, there were Jews established in all lands, who had been born, and always lived, there. Numbers of these had also become Christians, and had now joined the Apostles' company at Jerusalem. These persons were called "Grecians," "h.e.l.lenists," or "h.e.l.lenistic Jews," because in the countries to which they belonged the Grecian language was spoken.

These "Grecians," living amongst foreigners, had lost all knowledge of the Hebrew language, in which the Old Testament was originally written; so that they made use of the Greek translation of the Scriptures. _Hebrews_, then, were Jews of Judaea, who had become Christians; _Grecians_ were Jews born in foreign lands, who had become Christians. The natives of Greece were called Greeks.

It seems that the Grecians thought their poor were not so well attended to as those of the Hebrews, and so they were dissatisfied, and a murmuring arose. The Apostles considered amongst themselves how to remedy this matter; then, calling the mult.i.tude of the disciples together, they explained that it was not reasonable to expect them to leave their special work of teaching, to attend to worldly matters; and they said, "Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word. And the saying pleased the whole mult.i.tude." Such a wise and sensible arrangement could not fail to meet with approval; and it was immediately put in execution. Of the seven men thus chosen (called by us Deacons), there are only two, of whose particular acts we read in Scripture. These are, a man named Philip, and Stephen, of whom it is especially said, that he was "a man full of faith and of the Holy Ghost." These men, chosen from amongst themselves by the "mult.i.tude of disciples," were then "set before the Apostles," who approved of the choice; "and when they had prayed" for a blessing upon the step now taken, "they laid their hands on them,"

thus consecrating, or solemnly appointing, the Deacons to their work, and pa.s.sing on to them by this significant action some of their own power and authority; for, although these seven men were to take care of the poor, and see that the common funds were properly distributed, they were also to help in preaching, and even to baptize those whom they should convert.

The _word_ "deacon" is not in the Book of Acts; but in the Epistles, Deacons are spoken of as persons appointed to help the Apostles, and serve under them. In the Church now, when a young man is first admitted to be what is called a clergyman, he is said to be a deacon: afterwards he becomes a priest; but every man must be a deacon _before_ he can be a priest. The new arrangement now made as to deacons, appears to have answered well, for we read that "the word of G.o.d increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith,"--that is, they came to believe the things spoken by the Apostles, and to acknowledge Jesus to be the Messiah; and then they were obedient, and _did_ those things which the Gospel required.

Faith must always produce obedience. If it does not, it is not true faith, acceptable to G.o.d; nor will it avail us anything. Let us ever remember, that faith is a root from which must spring all manner of good works, the fruits of faith. If it does not produce these fruits, it is of no more value than the root of an apple-tree, when the tree bears no apples.

Chapter V.--THE FIRST MARTYR, STEPHEN.

"And Stephen," (the Deacon,) "full of faith and power, did great wonders and miracles among the people." His success among the people stirred up enemies against him.

Every considerable synagogue among the Jews, had an academy or school belonging to it, where young persons were instructed by the Rabbis: and it would seem that Stephen visited different synagogues, and tried to convince the Jews that Jesus was the Christ. "Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians (Jews from parts of Africa), and of them of Cilicia and of (other parts of) Asia, disputing with Stephen," and trying to contradict him; but as Stephen spake as the Holy Spirit guided him, "they were not able to resist the wisdom and the spirit by which he spake." When these Rabbis found that they could bring no proofs against the truth of what Stephen taught, "they suborned (or bribed) men, which said, We have heard him speak blasphemous words against Moses, and against G.o.d"--an accusation as false as the similar one brought against our blessed Lord Himself. By this false charge, the people and the elders and the scribes were stirred up against Stephen, and they "came upon him, and caught him, and brought him to the council." Stephen now stood before the Sanhedrim, and the Rabbis "set up false witnesses, which said, 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 had, no doubt, taught that the ceremonial part of the law, given to keep the people in mind of the promised Messiah, need no longer be observed, since the Messiah _had_ come in the person of Jesus of Nazareth. Probably, too, he had warned the Jews, that the temple, and even Jerusalem itself, would shortly be destroyed, because the inhabitants refused to acknowledge Jesus to be the Messiah. We have seen before, how easy it is to give to true and good words a false and bad meaning, if people are wickedly bent upon doing so. The Lord G.o.d Almighty now seems to have given a remarkable sign, that this man now accused of blasphemy, a sin directly against G.o.d Himself, was, on the contrary, one of His favoured servants, and under His peculiar care and protection: for we read that, "all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel." To compare in this way the face of a man to that of an angel, was a Jewish way of saying, that there was something more than commonly pleasing and majestic in the countenance of such a man; and most likely the Lord now gave to Stephen's face, some particularly bright and holy look, so as to fill all who beheld it with surprise.

The false witnesses, having made their accusation, "Then said the high priest, Are these things so?" Instead of answering as to the accusations of blasphemy, Stephen endeavoured to show his hearers how mistaken they were in their ideas of the Messiah; and how differently they would act, if they would consider all that had been told to Abraham and the rest of their forefathers, by G.o.d Himself. To this end, Stephen reminded them of how G.o.d had called Abraham out of his own land to be the father of the Children of Israel, giving him many precious promises, and establishing with him and his seed the Covenant of Circ.u.mcision in token of their being His peculiar people. Then Stephen spake of Isaac and of Jacob, and of the twelve patriarchs; and of how Joseph had been sold into Egypt, and was in time followed by his Father and Brothers and their descendants; who remained in Egypt four hundred years, according to what the Lord had told Abraham. Then Stephen spake of the cruel treatment endured by the Children of Israel; and how, in His own appointed time, G.o.d had wonderfully preserved the infant Moses to be the deliverer of His chosen people.

He reminded them of the unwillingness of the Hebrews to listen to Moses, although appointed by G.o.d for this very purpose; and then he said, "This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did G.o.d send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush. He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red Sea, and in the wilderness forty years."

All these things were well known to the Jews, who held Moses in great reverence: and Stephen now reminds them, that it was this very Moses himself who prophesied concerning the expected Messiah, "A prophet shall the Lord your G.o.d raise up unto you of your brethren, like unto me; him shall ye hear." Then proceeding with his history, Stephen shortly noticed the giving of the Law; the idolatry and other sins of the Children of Israel, which caused them to wander for forty years in the wilderness, and caused the Almighty even then to warn them of a future punishment for forsaking Him, "I will carry you away beyond Babylon." Stephen then spake of "the tabernacle of witness," set up in the wilderness by the command of G.o.d, as a sign or token of the Covenant made between Him and His people. This tabernacle, he reminded them, had been brought by their fathers under the leading of Joshua, (for the word Jesus here used means Joshua,) into that land which had hitherto been "the possession of the Gentiles"; and that, about four hundred years after, David, "who found favour before G.o.d," "desired to find," or build, a more suitable tabernacle for the G.o.d of Jacob. "But Solomon built Him an house."

Having thus mentioned the temple, Stephen took occasion to remind them, that though it had pleased the Lord to manifest His glory in the temple, and promise in a certain way to be present there, yet "the Most High dwelleth not in temples made with hands; as saith the prophet (Isaiah), Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? Hath not my hand made all these things?" Stephen spake with proper respect of the temple, whilst he tried to show the Jews that they now thought too _much_ of the temple, which was only a building set up in honour of the Lord G.o.d Almighty; and too _little_ of Him, in Whose honour and for Whose worship it had been set up.

It seems probable that when Stephen spake of the temple, the Council interrupted him, and showed their determination not to listen to his teaching: for he now changed his tone entirely, and severely reproached them, saying, "Ye stiffnecked (or obstinate) and uncirc.u.mcised 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 (the Messiah); of whom ye have been now the betrayers and murderers." Stephen also charged them with not having kept the Law which was given to them by G.o.d Himself, through the disposition or ministry of angels; in that they had not received Jesus, Who was the _object_ of that law. This plain speaking made the members of the Council, and all who were present, quite furious against Stephen. "When they heard these things, they were cut to the heart, and they gnashed on him with their teeth." Their rage had no effect on Stephen: supported by the Holy Spirit, by whose inspiration he had spoken, he had no fear of death: all his hope and trust were in heaven. Stephen was destined to be the first martyr; and now to strengthen his faith, and the faith of those who were still to remain and do their work on earth, it pleased the Lord to show to Stephen a glorious vision, as a proof that their crucified Master was really, as He had said, at the right hand of G.o.d in Heaven; and that having done everything exactly as He had predicted, He would most a.s.suredly also fulfil the gracious promise, to "be with them alway even unto the end." Stephen, as we read, "being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of G.o.d, and Jesus standing on the right hand of G.o.d, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of G.o.d." These words, so full of comfort and encouragement to his fellow labourers, raised the fury of the unbelieving Jews to the highest pitch: "Then they cried out with a loud voice, and stopped their ears," that they might hear no more of what they considered blasphemy. Nor was this all; without waiting for a trial, they at once "ran upon him with one accord, and cast him out of the city, and stoned him." "And they stoned Stephen, calling upon G.o.d, 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." Like his blessed Master, he prayed for them that did the wrong--setting us an example that we should forgive injuries, and pray for them which despitefully use us and persecute us. When Stephen "had said this, he fell asleep." The death of a faithful follower of Christ is but a sleep, from which he will awaken in the presence of the Lord. Thus died the first martyr; "and devout men," that is, true believers, "carried Stephen to his burial, and made great lamentation over him"; as well they might, when they thought of their own loss.

In reading this history, let us remember that this same Jesus, Whom Stephen saw at the right hand of G.o.d, still liveth there, to make intercession for us.

When Stephen was stoned, "the witnesses laid down their clothes at a young man's feet, whose name was Saul."

Those persons, upon whose witness or testimony any man was executed, were, by the law, required to cast the first stone; thus, as it were, taking upon themselves the guilt of murder, if they had become _false_ witness. The witnesses who had accused Stephen of blasphemy, prepared to do their part by taking off their long upper robes, so as to have freer use of their arms: the garments thus taken off, were placed under the charge of some one who had also been active in getting the victim condemned.

Saul was a young man, neither poor nor ignorant: he was a Jew, born at Tarsus, a city in Cilicia; and under the care of Gamaliel, (who had advised that the Apostles should be let alone,) he had been strictly brought up as a Pharisee, and was filled with an intense hatred of all who believed in Jesus. He "was consenting unto the death of Stephen,"

anxious for it. Nor was he satisfied with one victim: for he took an active part in "the great persecution of the church," which arose in Jerusalem at this time. The violent behaviour of the Jews, scattered abroad throughout the regions of Judaea and Samaria, "all the disciples except the Apostles." How it happened, that the Apostles were allowed to remain in peace at Jerusalem, we do not know; but it was needful that they should for the present remain there, to direct and govern the affairs of the Church, and bring more believers into it; and therefore the Lord protected them in Jerusalem, that the Gospel might first be fully preached to the Jews, as had been appointed.

Mean time, by driving so many disciples out of Jerusalem, the Jewish rulers did the very thing they wished to prevent: for wherever these disciples went, they did not cease to speak of the Messiah; thus spreading the knowledge of the Gospel over the country, and bringing many believers into the Church.

Saul mean time was active against the truth: hunting out believers in their own houses, that they might be punished: "he made havoc of the church, entering into every house, and haling men and women committed them to prison."

Chapter VI.--CONVERSION OF SAUL.

The deacon Philip, having left Jerusalem in consequence of the persecution after the martyrdom of Stephen, "went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. 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. And there was great joy in that city."

There was, however, in Samaria at that time, a man named Simon Magus, who pretended himself to be the expected Messiah. The Scripture says of him, that he used sorcery and bewitched the people. We know that before the coming of the Lord Jesus, evil spirits had a power which He took from them, of getting possession of the bodies of men: and as has been said before, it seems that bad men had sometimes dealings with evil spirits, by whose help they did things which otherwise they could not have done. But any one who did seek to have dealings with evil spirits, was guilty of a very great sin: such unlawful deeds were strictly forbidden by the Law; those who were guilty of them, were called magicians, sorcerers, wizards, witches, &c., and were, by the command of G.o.d, to be put to death. Simon had for some time deceived the people of Samaria by his arts; but when Philip preached to them of Jesus Christ and His kingdom, they believed his words, and "were baptized, both men and women." Simon himself also believed that Jesus of Nazareth was the true Messiah, and he likewise was baptized in the Name of the Father, the Son, and the Holy Ghost, though he was still far from understanding the true nature of the religion taught by Philip. "When he was baptized, he continued with Philip," and "wondered, beholding the miracles and signs which were done." The account of all that had been done by Philip at Samaria, soon reached Jerusalem; and the Apostles sent Peter and John to finish the work so well begun, for although Philip had taught and baptized the people, he had no power like the Apostles, to bestow the gift of the Holy Spirit.

When Peter and John were come down, they prayed for the converts "that they might receive the Holy Ghost: (for as yet he was fallen upon none of them; only they were baptized in the name of the Lord Jesus). Then laid they their hands on them, and they received the Holy Ghost."

Simon now showed how little he understood of the things of G.o.d; for when he "saw that through laying on of the Apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost."

Peter reproved Simon very severely for having thought it possible that the gifts of G.o.d could be bought with money; and told him, that although he had received the outward form of Baptism, it was quite plain that he was no true believer in Jesus Christ, but was still in bondage to Satan. He then called upon him to repent truly of all his wickedness, and especially of the fearful sin of which he was now guilty, and pray to G.o.d, Who could alone forgive the thought of his heart.

Peter's words alarmed Simon, who now besought Peter's help, "and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me."

When Peter and John had testified to the truth of all that Philip had taught, they returned to Jerusalem; and as they went, they "preached the gospel in many villages of the Samaritans."

After these things had pa.s.sed, Philip was directed by G.o.d to go into a desert part of Judaea, lying between Joppa and Gaza, to meet an officer belonging to Candace, the queen of a country called Ethiopia. This man, who held the important office of treasurer, had become a Jew, and was a sincere worshipper of G.o.d as far as his knowledge went. He had taken a long journey in order to worship G.o.d in the temple, after the manner of the Jews: and now returning homewards, he was sitting in his chariot studying the Scriptures. "Then the Spirit said unto Philip, Go near, and join thyself to this chariot." Philip obeyed, and heard him read that part of the prophecy of Isaiah which saith, "He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: in his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth." Philip asked him, "Understandest thou what thou readest?

And he said, How can I, except some man should guide me?"

Being earnest in his desire to learn, this officer was rejoiced to meet with some one who seemed likely to give him the guidance he needed; and so "he desired," or entreated "Philip, that he would come up and sit with him" in his chariot, and explain the pa.s.sage of Scripture which he had just read.

"And the eunuch (or officer) answered Philip, and said, I pray thee of whom speaketh the prophet this? of himself or of some other man? Then Philip," guided by the Holy Spirit, "opened his mouth, and began at the same Scripture, and preached unto him Jesus": showing him that these words were spoken of the promised Messiah; and that Jesus of Nazareth, whom the Jews had so lately crucified, was indeed the Messiah spoken of by the Prophets: and he doubtless spake of Baptism, in the Name of the Father, and of the Son, and of the Holy Ghost, as the appointed means of admission into the Church of Christ: for "as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of G.o.d."

This was enough. "And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him." Philip had now done the work which he had been sent to do. "And when they were come up out of the water, the Spirit of the Lord caught away Philip," who was thus conveyed in some miraculous way to a place called Azotus, "so that the eunuch saw him no more: and he went on his way rejoicing," that he had been instructed in the Gospel, and admitted into the Church of Christ by Baptism. This Ethiopian officer was a true convert, and no doubt his future life proved him to be so.

Philip mean time found himself in a miraculous manner at Azotus, and from thence journeyed northward, and "preached in all the cities, till he came to Caesarea," where his home was.