the Apostles, but true "believers were the more added to the Lord, multitudes, both of men and women 1 199

It is important to observe that multitudes were gained over to the faith immediately after this transaction, because the great increase of believers shows that the death of Ananias and Sapphira, by the sentence and judgment of God, was an event, respecting the truth of which no question arose.

The fact, indeed, is stamped with the plainest marks of veracity.

If these persons were not carried out for burial at the time described, it is incredible that an assertion should have been made, so weak in itself, and so favourable, as it could not fail to prove, by the speedy exposure of its falsity, to the enemies of the Christian cause: and, if they were indeed both suddenly deprived of life upon the detection of their unrighteous dealing, they must have perished by a judgment from Heaven, or died by the hand of violence. Had there been any ground of suspicion that they had fallen victims to an outrageous assault, the opponents of the Gospel were watchful, and "the law was open 2." In a case, where a body was found slain, and the author, or authors, of the death were unknown, the Mosaic statute appointed

1 Acts v. 14.

2 Acts xix. 38.

that inquisition should be made, and directed a solemn process for the discovery of the criminal party1. The Christians, who were the persons present when Ananias and Sapphira were cut off, had no power, or desire, to prevent inquiry into the cause, and circumstances, of the event. The Apostles continued to discharge their duty in the face of the public; they made their own statement of what had passed, and their veracity was not impugned. On the contrary, "the people magnified them," and the Church received an immediate accession of strength.

Dr. Randolph argues: "This death of Ananias and Sapphira was either a murder, or a miracle. If the former, the Apostles, in the present circumstances, could not possibly have escaped unpunished. If the latter, then God gave attestation to the truth of their doctrine."

1 Deut. xxi. 1, &c..

2 View of our Blessed Saviour's Ministry.

CHAPTER VIII.

IT IS EVIDENT, FROM THE PROPOSAL OF SIMON MAGUS, That St. PETER AND ST. JOHN DISPENSED IN SAMARIA THE EXTRAORDINARY GIFTS OF THE HOLY GHOST.

AMONG the signal proofs given by the Apostles of the faithfulness of their testimony, was the power of obtaining for believers the miraculous endowments of the Spirit.

The fact of the exercise of this apostolic privilege by St. Peter and St. John in Samaria is confirmed by an event, which occurred while they were fulfilling their sacred commission in that country.

After the martyrdom of Stephen, when most of the disciples were driven by persecution' from Jeru

1 This persecution of the Christian converts was the occasion of the diffusion of the Gospel light "throughout the regions of Judæa and Samaria," (Acts viii. 1.) and even as far as Phoenice, and Cyprus, and Antioch." Acts xi. 19. The

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salem, Philip, the deacon', went down to a city in the region of Samaria, probably to Sychar, OE Sychem, the place which Christ had honoured with His presence about four years before, and in which the inhabitants had obtained the invaluable reward of His praise for their readiness of heart to res ceive Him as the Messiah *. Philip there preached the Gospel with powerful evidence, and the happiest effect 5. "The people, with one accord,

Almighty made "the wrath of man" to "praise" Him. Psalm lxxvi. 10.

1

Called, "Philip the Evangelist," Acts xxi. 8.

2 Acts viii. 5.—εis tódɩv tñs Zaμapɛías-to a city of Samaria, as in John iv. 5.

3

This city, afterward called Neapolis, and now Naplosa, or Napolose, is still a place of some magnitude, the metropolis of a very rich and extensive country. There is nothing in the Holy Land, says Clarke, finer than the view of Napolose from the heights around it. As the traveller descends towards it from the hills, it appears luxuriantly embosomed in the most delightful and fragrant bowers, half concealed by rich gardens, and by stately trees, collected into groves, all around the bold and beautiful valley in which it stands. Travels in the Holy Land. 4 John iv. 35.

5

It is said (Acts viii. 4.), “They, that were scattered abroad, went every where preaching the word," and, in the following verse, that "Philip went down to the city of Samaria, and preached Christ unto them." Though the word preach is used in both passages by our Translators, in the original a distinction is to be remarked. The scattered disciples are described, as evaɣγελιζόμενοι τὸν λόγον, and of Philip it is said, that ἐκήρυσσεν αὐτοῖς τὸν Χριστόν. The general company of believers, who left Jerusalem on account of the persecution, made known the glad tidings of the Gospel wherever they travelled, but Philip, as a

gave heed unto those things which he 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." The inhabitants, "when they believed Philip preaching the things

Teacher ordained by the Apostles, proclaimed those tidings authoritatively, and administered the rite of baptism. He was a Kúpu, a Herald, sent forth, with an apostolical commission, to make a solemn and public annunciation of the duty and efficacy of " repentance toward God, and faith toward our Lord Jesus Christ." Acts xx. 21.

The use of the two Greek expressions, εὐαγγελίζω and κηρύσσω, in this part of the Sacred History, is noticed, because they are rendered by the same English word. It is probable that, in this passage, they are not to be received as synonymous, though, in other places, they very nearly coincide in signification. See Hammond's note on Acts viii. 4., and Campbell's Dissertation vi.

1 The Jews and the Samaritans had long been at variance. St. John says : Οὐ γὰρ συγχρῶνται Ἰουδαῖοι Σαμαρείταις. Our translation is: "The Jews have no dealings with the Samaritans." iv. 9. The verb σvyxpávμat does not occur in any other place in the New Testament. We understand by it that there was nothing which Jews and Samaritans used in common, in the way of friendly intercourse. They had some necessary dealings, as the preceding verse shows,-"His disciples were gone into the city to buy meat;" but they had no interchanges of kindness and civility. They would not eat and drink out of the same vessel. A mutual feeling of jealousy and dislike had long kept them asunder. What united them now, and reconciled the people of Samaria to a Jewish Teacher? The Sacred Writer gives the adequate explanation: "The people, with one accord, gave heed unto those things which Philip spake, hearing and seeing the miracles which he did."