In this chapter we have, 1. The discontent about the distribution of the public charity, ver. 1. 2. The ordination of seven deacons to ease the apostles of the burden, ver. 2-6. 3. The increase of the church, ver. 7. 4. A particular account of Stephen, one of the seven: (1.) His great activity for Christ, ver. 8. (2.) The opposition he met with, ver. 9, 10. (3.) The convening of him before the great Sanhedrim, and the crimes laid to his charge, ver. 11-14. (4.) God's evening him upon his trial, ver. 15. 1. 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. 2. Then the twelve called the multitude of the disciples unto them, and said, "It is not reason that we should leave the word of God, and serve tables. 3. 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. 4. But we will give ourselves continually to prayer, and to the ministry of the word. 5. ¶ And the saying pleased the whole multitude: and they choate Stephen, a man full of faith and of the holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a presbyter of Antioch. 6. Whom they set before the apostles, Vols. II. tles: and when they had prayed, they laid their hands on them. 7. And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. The admirable peace and harmony of the church here suffers some slight interruption, and yet good aries out of the evil. We have, 1. The cause, whether real or imaginary, of the discontent which appears among some of the members of the church. In those days, when the number of disciples was multiplied; for the sufferings of the apostles, so far from checking the progress of the gospel, proved its furtherance; their origin a murmuring of the Grecians, or Helenist Jews, who were chiefly foreigners, and were so called from the Greek language, which they spoke, and used in their synagogues, proved the Hebrews, who were inhabitants of Judea, and made use of the Hebrew language in reading the Old Testament; and they complained, because their widows were neglected in the daily ministration, as if there was a partiality shown to the poor, who were Hebrews, and their either passed over, or scantily supplied. The complaint might possibly be real; in the multiplicity of affairs which lay on the apostles hands, they might be unable to look minutely into the wants of the several widows, or other poor, who had made application to them for relief, or perhaps, as the public stock was chiefly raised by the Hebrews, they might count that the widows and other poor of that denomination were entitled to the preference; but probably mere suspicion dictated the complaint, and, as they lay under some kind of disadvantages as foreigners, they were jealous: but they should be slighted; for those who are poor are too apt to be querulous, to eye with jealousy what is bestowed on others, and to clamour, as if any kindness done to them was an injustice to themselves. Note, (1.) Money matters are too often the causes of much dissatisfaction even among those who profess to be dead to the world. (2.) In the best ordered church some imperfections will be found, and the most careful paffons may hear of some real or pretended cause of complaint. 2. The apostles propose an excellent expedient to remove all cause of murmuring; and this not only for the satisfaction of others, but for their own relief; their necessary employment, in preaching the word of God, being too much interrupted by minding these secular concerns. They assembled the multitude of the disciples, it being a matter of common concern, and said, It is not reason that we should leave the word of God, and serve tables; these avocations of providing for the poor diverting them too much from the great business of preaching the gospel. Wherefore, brethren, look ye out among you men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business, men of established reputation and integrity, endowed with a distinguished measure of the gifts and graces of the Spirit, to enable them for the faithful discharge of their office, and whose wisdom and prudence are eminent, that they may manage the church's stock to greatest advantage. These were to be chosen by the people themselves, who could not afterwards reasonably find fault with the persons of their own appointment; and the apostles would ordain them to their office, that they might be interdicted with due authority, and that those who were concerned might know to whom they must apply in these matters: but we will give ourselves continually to prayer, and to the ministry of the word, as our more immediate and proper employment. Note, (1.) They who are appointed to any holy office, even the lowest in the church, may here behold the requisites thereto. They must be persons of blameless character, men of piety and abusive; for the discharge of their trust with wisdom, and above all experimentally acquainted with the grace of God in their souls, and partakers of the Holy Ghost. To ordain persons immoral, ignorant, destitute of experimental religion, and to count them fit for the ministry who are fit for nothing else; how shocking how contrary to the apothistical practice? and what a scandal must such be to the office they bear! (2.) Divided as much as possible of worldly cares, Christ's immediate ambassadors should be occupied wholly in his work and the service of immortal souls, preaching his gospel in season and out of season, and watering with their prayers the labours of the pulpit, that God may give the increase. 3. The proposal met with general approbation, and, after serious deliberation, they, with joint concurrence and perfect unanimity, made choice of seven persons, whose names are recited, and seem to be of the Hellenist Jews, which would most effectually serve to silence all future murmuring among them. Stephen stands full in the capulence, with a most honourable testimony born to him; he was full of faith and of the Holy Ghost, a man eminent for gifts and graces. Philip, who follows him, we find afterwards successfully employed in preaching the gospel, chap. viii. Of the rest we have no particular account, unless Nicolas, as some have suggested, was the founder of that sect which St. John mentions with abhorrence, Rev. ii. 6-15. These seven being presented to the apostles, they prayed with them and for them, that they might be qualified for their work. 7 N and and approve themselves faithful, and then, by the imposition of hands, solemnly separated them for this service, to which they were chosen. 4. The church continued to increase greatly, the interline murmurs being silenced, the apostles being more disheartened, and all zealously attending to their several charges. Thus the gospel-word spread its blessed influence around, the disciples multiplied in Jerusalem, where, during our Lord's ministry, few seem to have believed in him; and what is still more astonishing, and to be reckoned among the chief wonders of green, a great company of the priests were obedient to the faith, who had been the most inveterate enemies of Christ and his gospel, but now embraced the profession of Christianity, and proved by their holy contemplation the unfeigned faith which was in them. Now, True faith in Jesus as a Saviour ever produces sincere obedience to him as our Master. 1. Ver. 5. 20. ¶ And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and having made Balthus the king's chamberlain their friend, desired peace; because their country was nourished by the king's country. 21. And upon a fet day, Herod arrayed in royal apparel, sat upon his throne, and made an oration unto them. 22. And the people gave a shout, saying, It is the voice of a god, and not of a man. 23. And immediately the angel of the Lord fmote him, because he gave not God the glory; and he was eaten of worms, and gave up the ghoff. 24. ¶ But the word of God grew and multiplied. 25. And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John whose surname was Mark. Proud persecutors justly meet an avenging God. 1. Herod's pride now reached the summit of wickedness. On some provocation given him by the maritime cities of Tyre and Sidon, Herod was highly offended; and, justly fearing the wrath of this haughty monarch, they instantly dispatched embassadors to him to make their submission, and deprecate his displeasure; for, as they chiefly drove their provision from his territories, if he prohibited his subjects from supplying them, it would have exposed them to a famine. Therefore having, by present probably, gained Balthus the king's chamberlain for their friend, who had a considerable influence with his matter, they defied peace; and a day was fixed to give them public assistance. Herod, arrayed in royal robes, glittering, says Josephus, with silver, and reflecting the sun-beams so strongly as daxated the eyes of the spectators, and teared on his gorgeous throne, made an avarice to the people, probably expatiating on the provocations of the Tyrians, and displaying his own clemency in pardoning them on their submission. The people, delighted with his splendid appearance, pleased with his discourse, and willing to flatter his pride, shouted their blasphemous admiration, as if they heard a present deity, saying, It is the voice of a god, and not of a man; which he, well-pleaded, received the impious adulation. 2. Instantly God fmote him, and buried him from his towering height of pride into the abyss of despicable wretchedness. An angel, the executioner of wrath, struck the fatal blow, became a grave not God the glory, and dared accept such adoration. A soul, filthy, and tormenting disease seized his vitals; in agonies he lingered five days; worms bred in his putrid carcals; and, devoured alive, he miserably perished, a spectacle of horror to every beholder. So easily can God abade those who walk in pride, and make the meanest worm that crawls an instrument of his vengeance. 3. In spite of all persecution and opposition, the word of God grew and multiplied, spreading with rapidity and vast success. And Barnabas and Saul, having finished their business at Jerusalem, returned again to Antioch, taking with them John, whose surname was Mark, Barnabas's nephew. Nate, When ministers are called abroad, and have finished their work, they must hasten home again, where their stated labour awaits them. In this chapter we have the martyrdom of Stephen, the first of the noble army of martyrs. Here is his defense of himself before the council: 1. He Saviour, by going over the history of the Old Parliament, that God never intended to confine his favours to that place, or that ceremonial law; and that they had no reason to report he should; for the people of the Texas had always been a provoking people, and had forfeited the privileges of their presidency: Now, that that holy place and that law were but figures of good things to come, and it was no disparagement at all to them to say, that they must give place to better things, viz. 1—50. And then, 2. He applies this to them that prosecuted him, and sat on judgment upon him, sharply repovring them for their unchallenge, by which they had brought upon themselves the ruin of their place and nation, and then could not bear to hear of it, viz. 51—53. 3. The putting of him to death by fleeing of him, and his patients, show fast, given submission to it, viz. 54—60. 1. THEN said the high priest, Are these things so? 2. And he said, 'Men, brethren, and fathers, bearken; The God of glory appeared unto our father Abraham when he was in desisputamia, before he dwelt in Charran. 3. And said unto him, 'Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee. 4. Then came he out of the land of the Chaldeans, and dwelt in Charran; and from thence, when his father was dead, he removed him into this land wherein ye now dwell. 5. And he gave him none inheritance in it, no not so much as to set his foot on: 'Yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child. 6. And God spoke on this wise, 'that his feed should sojourn in a strange land, and that they should bring them into bondage, and correct alone and four hundred years. 7. And the nation to whom they shall be in bondage, will I judge, said God: and after that shall they come forth, and serve me in this place. 8. And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day: and Isaac begat Jacob, and Jacob begat the twelve patriarchs. 9. And the patriarchs moved with envy so that Joseph into Egypt: but God was with him. 10. And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house. 11. Now there came a death over all the land of Egypt and Canaan, and great affliction; and our fathers found no sustenance. 12. But when Jacob heard that there was corn in Egypt, he sent out our fathers first. 13. And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh. 14. Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls. 15. So Jacob went down into Egypt, and died, he and our fathers. 16. And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmon, the father of Sychem. 9. 1—16. This noble confection is now before his judges assembled in full council, with the high priest at their head, all his known, assured, and inveterate enemies: yet, in answer to the high priests demand, Are they they? He lately undertakes his defence. The scriptures are the asymony from whence he draws the weapons of his warfare, and we find him a complete matter of his subject. Being a Hellenist Jew, he quotes the repugnant, as the reefion commonly in use in their synagogue, though containing some variations from the original Hebrew. He begins. 1. With a respectful and affectionate address, intracting their unprejudiced attention: Men, brethren, and fathers, hereafter. 2. He lays before them a comable view of the patriarchal history, in order that they might remember, that God had a church and and people in the world before the law was given, and still would have one when all the ceremonial institutions were abolished. 1. He opens with the call of Abraham, to whom the God of glory appeared, in some visible display of his presence, when he was in Mesopotamia, before he dwelt in Charran, in an idolatrous land, and said unto him, Get thee out of thy country, and from thy kindred, and come unto the land which I shall have thee: accordingly he immediately left his country, and removed to Charran, and after his father's death, receiving a second call, he came into the land of Canaan, and abode there where they now dwelt. From hence it appeared, that Abraham was in God's favour before he was circumcised, and that God's Shepherd had visited Ur of the Chaldees, before it appeared in Canaan; and therefore they might see, that neither the dispensation of the law, nor the land of Israel, were needful for the acceptable worthy of God. Note, (1.) Though we may not see clearly whether God is leading us, yet when we have his call we may confidently go forward. (2.) They who are travelling to the heavenly Canaan, cheerfully turn their backs on earth with all its allurements. 2. Though God had promised Abraham the land of Canaan for a pollution, and to his feed after him, takes as yet he had no child, yet he gave him not a foot of land for a perfect inheritance; nor for four hundred years after, including from the birth of Isaac, did any of his posterity enjoy the promised inheritance, but lived unsettled, and afflicted, under the tyranny of Strangus, till at the expiration of the time appointed, God engaged to judge their Egyptian oppressors, and to bring them at life to serve him in this place. And this Stephan begged, in order to lower their pride on their original; and from the length of time which elapsed between the promise and the fulfilment of it, as well as from the hardships their fathers endured in the intermediate space, to shew them, that the principal object to which the Lord intended to lead them, was the heavenly Canaan, of which this was but the figure; and therefore it could be so blasphemy to say, that Jesus would defray this country, when he promised to bring them to the heavenly Canaan, and the Jerusalem which is above. Note, (1.) Though God's promise may be long in their fulfilment, they are fine. (2.) The children of God's love may be, and usually are, called to endure the severest afflictions here. (3.) He will finally avenge them on their oppressors. 3. Having called Abraham to be his servant, God gave him the covenant of circumcision, as a seal of the righteousness of that faith which he had being yet uncircumcised; and this rite he transmitted to his posterity, circumcising his son Isaac on the eighth day, according to the divine command. And Isaac be-put Jacob and the twelve-patriarchs, in whom the family of Abraham began to enlarge: yet even then did the same spirit of every break north against Joseph, as they who boasted themselves descendants from their patriarchs afterwards shewed to Jesus, of whom Joseph was an eminent type, both in his infirmity and exhalation. The patriarchs, moved with envy, seld him into Egypt: but God was with him, and delivered him out of all his afflictions; and endowed him with such wisdom as recommended him to Pharaoh's favour, who contributed him governor over Egypt and all its deeds. And also had God exalted his son Jesus, whom they had brought to the lowest want of ignominy and abasement, to a favour of glory. A church which Joseph had traveled, finally since drove the brethren of Joseph from Canaan to Egypt, where, through his care, provision had been laid up against the years of famine. There at the second interview, to the astonishment of his brethren, Joseph made himself known to them; and Pharaoh being acquainted with his kindred, at his order Joseph invites his father and all his family into Egypt, consisting of seventy-five persons. There Jacob with the patriarchs died, and in the faith of the fulfilment of God's promise to Abraham, the patriarchs' booms were carried out of Egypt, and laid in the fe-pulver which Jacob the grandson of Abraham taught for a few of many of the sons of Emma the father of Scyth. Thus they might observe, that the land on which they set to high a value was afflicted with famine; that the patriarchs, of whom they boasted, all died in a strange country, yet were accepted of God, and died in faith, expecting that heavenly country to which Jesus was appointed to bring all the Israel of God. 17. But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt. 18. Till another king arose, which knew not Joseph. 19. The same deak subtly with our kindred, and evil enrereated our fathers, so that they call out their young children, to the end they might not nor free. 20. In which time Moses was born, and was exceedingly fair, and nourished, up in his father's house three months: 21. And when he was call out, Pharaoh's daughter took him up, and nourished him for her own son. 22. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. 23. And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. 24. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: 25. For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. 26. And the next day he shewed himself unto them as they drove, and would have for them at one again, saying, Sirs, ye are brethren, why do ye wrong one to another? 27. But he that did his neighbour wrong, thrust him away, saying, Who made thee a ruler and a judge over us? 28. Will thou kill me as thou killedst the Egyptian yesterday? 29. Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons. Stephen proceeds with the history of the Jewish people. 1. When the time of the promise drew near, they multiplied exceedingly. Then a new king arose, which knew not Joseph, nor remembered what a favour he had been to the land; but, jealous of the increase of the Israelites, with hellish craft he fought to extirpate them by a bloody edict to kill all the male children which should be born; whilst by the most terrible and inoffant tails and labour he fought to harrabs to death their fathers. And thus were they asking against the disciples of Jesus and his infant church; but their futility and malice would be equally abortive; the followers of Jesus but increased and multiplied the more. 2. In this state of distress Moses was born, defigured of God for their great deliverer; for whom God's people are at the last extremity, he is ready gloriously to appear on their behalf. The child was accusing fair; something peculiarly beautiful appeared on his infant countenance. After being concealed three months, he was at last exposed; and to providence ordered it, that Pharaoh's daughter, coming down to the spot to bathe, found the babe, and was so struck with his beauty and tears, that she took and brought him up as her own son, giving him the most accomplished education; so that he was shewed in all the wisdom of the Egyptians, and was mighty in words and deeds; remarkably judicious in his counsels, and eminent for his courage. Stephen shewed hereby, that, far from dishonouring Moses, he regarded him with greatest admiration, and spoke of him with the highest encomiums. He was also an eminent figure of Christ, exposed to like danger in his infancy, and raised up of God to be a greater Saviour to his people. 3. Being arrived at the prime of life, and at the height of grandeur and affluence, moved by a divine impulse, he resolved to leave the court of Pharaoh, and visit his afflicted brethren. And seeing one of them most unjustly abused and brazen, he interposed in his behalf, and shew the Egyptian, as a specimen of that authority with which he was involved, as their appointed deliverer; supposing by this action they would understand what God intended to do for them by his means; but they understood me. The next day he formed himself again unto them as they drove, and as a peace-maker would fain have reconciled the two Hebrews which quarrelled with each other, suggesting their near relation, and how unbecoming it was in them to abide and fight with one another. But he who was the aggressor, impatient of the rebukes, (as those usually are, who are in the wrong) infirmely rejects his interposition, saying, Who made thee a ruler and a judge over us? as if he assumed an authority to which he had no title, and upbraids him with what he had done the day before; With thee kill me as thou killedst the Egyptian yesterday? Perceiving hereby the danger in which he was, and the ingratitude and halterness of his brethren, Major said, left the fact being published, he should be arrested as a murderer; and taking up his abode in the land of Madian, he spent another forty years there, where he begat two sons. Now Stephen intimates it was no new thing with them to reject and ill-sue their divinely-appointed deliverers. As their fathers perversely shut their eyes against the pretensions of Moses, so had they refused Jesus the prince of glory, who came to deliver them from a worse than Egyptian bondage, even from the tyranny of sin and Satan, and from the power of death and hell. 30. And when forty years were expired, there appeared to him in the wilderness of mount Sina, an angel of the Lord in a flame of fire in a bulb. 31. When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him, 32. Saying, "I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durft not behold. 33. Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou flandest is holy ground. 34. I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt. 35. This Moses whom they refused, saying, 'Who made thee a ruler and a judge? the same did God send to be a ruler, and a deliverer,' by the hands of the angel which appeared to him in the bush. 36. 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. 37. This is that Moses which said unto the children of Israel, 'A prophet shall the Lord your God raise up unto you of your brethren, like unto me; 'him shall ye hear. 38.' This is he that was in the church in the wilderness, with 'the angel which spake to him in the mouse Sina, and without fathers: who received the lively 'oracles to give unto us. 39. To whom our fathers would not obey, but they'd be from them, and in their hearts turned back again into Egypt, 40.' Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we was not what is become of him. 41. And 'they made a call in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands. 42. Then God turned, and 'gave them up to 'worship the host of heaven; as it is written in the book of the prophets,' O ye house of Israel, have ye offered to me slain beads, and fast-fiers, by the space of forty years in the wilderness? 43. Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made, to worship them: and I will carry you away beyond Babylon. Stephen proceeds in his account of Moses, and, far from speaking ought that could be construed into blasphemy against him, none could ever make more honourable mention of this great law-giver. 1. At the expiration of forty years, the great angel of the covenant, who in the fulness of time was to come into the world as God incarnate, in the person of the man Christ Jesus, appeared to him in a bush, which seemed all on fire, yet remained unconscioned. Struck with astonishment at this strange sight, when Moses approached to take a nearer view, the voice of God was heard from the midst of the bush, saying, I am the God of thy fathers, the God of Abraham, and the God of Jesus, and the God of Jacob, remembering his covenant, and now about to fulfil his promises to their seed, after so long a time. The doctrine of a reformation then, at which the Sadnesses were so offended, hath Moses for its voucher: and God had not limited his presence to the temple, but had here displayed his glory in a wilderness; and that very covenant of promise made unto the fathers, which God spake of to Moses, Stephen preached, shewing its most evident and glorious accomplishment in the spiritual situation of Jesus; so far was he from contradicting, and much more from blaspheming Moses, as they alledged. 2. Struck with sacred reverence, his eyes fixed on the earth, Moses dwelt not behold. Then God bids him put his shoes from his feet, as standing now on holy ground, and gives him his commission. I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. Though God fifties his people to be in distress, he hears their cry, and in his good time will help them. This Moses whom they refused, saying, 'Who made thee a ruler and a judge? the same did God send to be a ruler, and a deliverer,' by the hands of the angel which appeared to him in the bush; and thus had God exalted Jesus, whom they had in like manner rejected, to be a Prince and Saviour. 3. Moses faithfully executed his commission, and brought them out from the house of bondage, after he had shewed signs and wonders in the land of Egypt, and in the Red Sea, and in the wilderness forty years. So highly does he speak of Israel's deliverer; nor was it any derogation from him, that a greater than he should arise, accomplishing a more glorious redemption for them, since at such a one doth Moses himself prophesy. 4. This is that Moses, the very person for whose honour they were so jealous was he which said unto the children of Israel, 'A prophet shall the Lord your God raise up unto you of your brethren, like unto me; a new law-giver, who should introduce another dispensation; or as me, as he hath raised up me, so shall there arise another, inveited with divine authority and power: him shall ye hear, submitting to his word, and obedient to his voice in all things. Far therefore from dishonouring Moses, Stephen shews the accomplishment of his prophecy, and that they ought to testify their real veneration for his memory, by obeying his injunctions, and submitting to that new and spiritual dispensation which Jesus the great prophet came to introduce. 5. Notwithstanding all the services which Moses did them, and all the honour God had conferred upon him, their fathers had treated him with the highest contempt and ingratitude. This is he that was in the church in the wilderness, as their captain and leader, with the angel, that uncreated angel of the covenant, the great Jehovah Jesus, which spoke to him in the mount Sina, and with our fathers, face to face, as a man talked to him from; who received the timely erodes to give unto us; oracles, as being of infallible certainty; and freely, sharp, and piercing the conscience, or leading those who truly understood them to eternal life. Yet greatly as Moses was honoured of God herein, our fathers would not obey him, but they'd him from them, and as their hearts turned back again into Egypt; murmuring and mutinying against him; and, at the very time when, as their mediator, he was in the mount with God, finding into the godless idolatry, giving unto Aaron, Moses us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, nor not not what it became of him. So disrespectfully did they speak of their great deliverer. And accordingly they made a call in their days, in imitation of the Egyptian god Apis, and offered sacrifice unto the idol, and rejoiced in the work of their own hands. Instead therefore of charging Stephen with blasphemy, they would do well to remember what their own ancestors had done. 6. For these abominations God was justly provoked. Then he turned, withdrew from them his grace and favour, and gave them up to worship the host of heaven, leaving them in righteous judgment to their own inventions. In consequence of which they neglected God, and all the newly-inflicted ordinances, and relapsed, after they came into Canaan, into the godless idolatry; for which he quotes a prophet's word, whose authority they would not dispute, (Amst v. 35—37.) Have ye offered unto me slain beads, and fast-fiers, by the space of forty years in the wilderness? No: they neglected his worship, and what they offered was to dwelt, and not to God, (Deut. xxxii. 17.) So that they themselves disused for forty years those very customs which Moses had delivered to them. And, worse still, ye test up the tabernacle of Moloch, the image of this idol included in a divine; and the star of your god Remphan, figures which ye made to worship them, in experts contradicting us the commands of God: and for this he threatens them with condign punishment; I will carry you away beyond Babylon, (See 2 Kings xvii. 5—8.) Now if God dealt thus severely with them for despising Moses's law, of how much finer punishment, than even their ancestors received, would they be counted worthy, for rejecting the dispensation of grace which Jesus, so far greater than Moses, came from God to reveal to them? 44. Our fathers had the tabernacle of witness in the wilderness, as he had appointed, 'speaking unto Moses, that he should make it according to the fashion that he had seen. 45. 'Which also our fathers? that came after, brought us with Jesus into the possession of the Gentiles,' whom God draws our before the face of our fathers, unto the days of David. 46. 'Who found favour before God, and 'desired to find a tabernacle for the God of Jacob. 47. 'But Solomon built him an house. 48. Howbeit 'the most High dwelleth not in temples made with hands; as saith the prophet, 49. 'Heaven is my throne, and earth is my foothold: what house will ye build me? saith the Lord: or what is the place of my rest? 50. Hath not my hand made all these things? The accusation lodged against Stephen was for speaking against the temple, as if that was blasphemous; whereas he shews, that their fathers worshipped God acceptably for ages before any temple was built. 1. It was not till they came into the wilderness, that the tabernacle of witness was reared, according to the model which God shewed to Moses in the mount. God accepted his faithful worshippers before there was any tabernacle; and they might again serve him as acceptably, if the holy place, the temple, was destroyed: and the very care shewn in the making of this tent according to the divine model, intimated, that it was a shadow of good things to come, being typical of the incarnation of the Son of God, and of his spiritual and gracious presence in his church. 2. This tabernacle Joshua brought into the possession of the Gentiles, whom God draws our before him; and it is was set up in that polluted land of Canaan, why might not God now erect his spiritual tabernacle among the nations of the heathen? 3. Till David's time God was pleased to dwell in this mean and moveable tent, above four hundred years; and when David was desirous to build a temple for the Lord, he forlived him, reserving that honour for Solomon, who built him an house. It appeared therefore evident, that God was not solicitous to have a temple for his abode, as if that was necessary for their acceptable worship; and also, that if Solomon might change the tabernacle for a temple, God might no doubt, if he pleased, de- froy that, and make his abode in his spiritual temple, the church of the redeemed. 4. Though God ordered the erection of the tabernacle, and the building of the temple, it could not be conceived, that his immensity could be circumscribed by those narrow bounds, when, as the prophet, (S. lavi. 1, a.) had observed, Heaven is his deuen, and north his foephal. No house made with hands can then be comparable to that glorious temple the universe, which himself hath reared: nor can he need a place to repuls himself, when all things and creatures whatever are the work of his hands. Therefore it was no disparagement to the temple, to affirm, that Jesus should destroy this temple, and set up another, into which all natures should flow together, and their worship be acceptable to him. 51. ¶ Te 'fliff-necked and 'undereunneised in heart and ears, ye do always resist the holy Ghoff: as your fathers did, so do ye. 52. 'Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the just One, 'of whom ye have been now the betrayers and murderers: 53. 'Who have received the law by the disposition of angels, and have not kept it. 6. 51-53. Probably Stephen was proceeding to show, that the temple and its service must come to an end; but perceiving the rage that fired the bosoms of his enemies sparkling in their eyes, and expecting soon to be interrupted, he closes with a word of piercing application. 1. He charges them with their obituary and flubbonnes, like unto their fathers. To fluff-necked, and undereunneised in heart and ears; in profession God's servants, but hardened in pride and prejudice against the clearest intimations of his will; ye do always resist the Holy Ghoff; rejecting the evidence of his miracles, wilfully blind to the clearest prophecies, and fighting against the convictions of your own consciences. As your fathers did, to do ye; refusing to hearken unto us the inspired servants of Jesus, as they turned a deaf ear to the warnings of the prophets: and just is it in God to devote those to ruin, who will not hearken to his admonitions, but obituately hasten their hearts. 2. They were persecutors and murderers, like their fathers. Which of the prophets have not your fathers persecuted? more or less revealing or opposing them: and they have done them which showed before the coming of the just One, the divine Messiah, Jesus, the holy One of God, sent to bring in an everlasting righteousness, by his perfect obedience in the dinner's stead, of whom ye, treading closely in your ancestors's steps, and exceeding them in wickedness, have been the betrayers and murderers. 3. They had rejected God's word, as their fathers before them, who have received the law, delivered in the most august manner, by the disposition of angels, whose ministry God employed on mount Sinai, when in shining ranks they grazed that intrusory, as attendants on the King of Ciliary; and have not kept it; have, like them, broken its most essential precepts, and added to all their guilt the rejection of the gospel also, notwithstanding all the glorious evidence wherewith it hath been attended; and how then can ye hope to escape the vengeance of an offended God? 54. ¶ When they heard these things, they were cut to the heart, and they gnaffed on him with their teeth. 55. But he being full of the holy Ghoff, looked up the hastily into heaven, and saw the glory of God, and Jesus standing on the right hand of God. 56. And said, Behold, 'I see the heavens opened, and 'the Son of man standing on the right hand of God. 57. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, 58. 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. 59. And they stoned Stephen, calling upon God, and laying, Lord Jesus receive my spirit. 60. 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. 6. 54-60. We have here the glorious and triumphant death of the first christian martyr. 1. When they heard these things, they were cut to the heart, so blind were they with envy, indignation, and malice, as if soon wonder; and they gnaffed upon him with their teeth, as if they would have devoured him alive. Note, Wicked men carry their hell above with them, in those diabolical tempers and raging passions, which make them their own lamentations. 2. Stephen, untruisled with their malice, and being full of the Holy Ghoff, receiving an abundant increase of grace and consolation toured to his perfect condition, looked up the hastily into heaven; expecting to God, confidently expecting divine support, Vol. II. and eagerly longing after that crown of glory that now thone bright in his view, and enabled him to look down with contempt upon the malice of his enemies; and, by a miraculous manifestation, from the glory of God, some visible emblem of the eternal Majesty, such as the Shechinah, and Jesus standing at the right hand of God, in his human nature as mediator, exalted to the highest honour and dignity, appearing as the advocate of his suffering faint, to strengthen him boldly to resist unto blood, to crown him with martyrdom, and shortly to avenge him of his bloody peribrodom. Transpated with this bramble vision, he said, with wonder and delight, Behold, I see the heavens opened, and the sin of man standing at the right hand of God. Note, (1.) In times of suffering, our eyes should be lifted up to heaven, for from thence commit our help. (2.) As our tribulations for Christ abound, he is pleased, by the most gracious manifestation of himself, to cause our confessions to abound also. (3.) A fight of Jesus, as the right hand of God, will carry us triumphantly through death, armed with all its terrors, and enable us to deny the stroke. 3. Concluding now that they had full cause for his condemnation, They cried with a loud voice, to drown his speech, to express their desecration of what they heard, and charges each others fury; and stopped their ears, as if shocked at his blasphemy, and ran upon him with one accord, the whole multitude of the people rising in tumultuous rage; and cast him out of the city, as a wretch not fit to live, and who defiled that holy place where he stood, and stoned him, as a blasphemy, Lord, sailor, 16. and the witnesses, whose hands were first upon him, Deut. xvii. 6, 7. laid down their clothes at a young man's feet, which came into Soul, a fiery zealot, who with pleasure saw the bloody execution of this holy martyr. Note, (1.) The cause of Christ is often run down with clamour, and rage supplies the place of reason. (2.) Many of the dearest saints upon earth have been counted as the off-scouring of all things, and thought unworthy of the air they breathed. 4. They found Stephen, calling upon God; that cast our form earth, as unworthy to him, he had a bare interest in heaven, saying, Lord Jesus receive my spirit; and, now ready to expire, he knewed down and cried with a loud voice, expression of the whenceever of his desire, Lord, lay not this sin to their charge, copying closely his divine Master's example; and when he had said him he fell asleep, as these words dropped from his lips, the mortal blow reached him, and in the arms of everlasting love he sweetly rested from suffering and sorrow for ever. Note, (1.) In a dying hour, we cannot be better employed than in commending our souls into the arms of Jesus. (2.) If our immortal part be false, it little matters what becomes of the fleshly tabernacle. (3.) Jesus is very God, the object of his people's adoration; and as by faith in him we can only live comfortably, so by an eye to him, as the resurrection and the life, can we die happily. (4.) Our bitterest persecutors must share our prayers; and the more wicked they are, the more they need them. (5.) When we come to die, it will be essential to our own comfort, that we are truly in charity with all men. (6.) Death to a believer is but a deep; reposing a while in that bed of dull where our Lord hath lain, his voice shall waken us up in the resurrection more, and we shall arise to share with him the triumphs of that eternal day, when our son shall be more ye down, nor our men withdraw itself, but the Lord shall be our everlasting light, and our God our glory. themselves through Judas and Samaria, except the apostles, who still conformed at Jerusalem, and were preserved safe from the rage of their blood-thirsty enemies. 3. Stephen's friends, devout men, eminent for their piety, dared, notwithstanding the danger to which they were exposed, to gather up his broken remains, and carried him to his burial; and though they could not but rejoice in his triumphant death, they bewailed their own and the church's lofs, deprived of so able an advocate for the cause of Christ. Note, (1.) The departure of the eminent servants of Jesus demands a tear; though it be their gain, it is our lofs, and we should weep for ourselves. (2.) The corpse is honourable in which a heavenly spirit hath dwelt, and should be decently laid in the dust, in fear and certain confidence of a glorious reformation, when it shall awake in brighter array. 4. And, the immezzlement for the Christian name, a fiery zealot, the fittest to the priests could have chosen for their service, made honest of the church, perfecting them even unto death, as he owns, (Acts xxii. 4.) entering into every body, and, sparing neither age nor sex, having men and women, unmature them to prefer. To such low and dirty work doth enmity against the gospel lead a man of none, a gentleman, a scholar; as if every mark of contempt and cruelty to a Christian was meritorious and commendable. 4. Therefore they that were scattered abroad, went every where preaching the word. 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 a loud voice, came out of many that were possessed with them*: and many taken with palaces, and that were lame, were healed. 8. And there was great joy in that city. 9. But there was a certain man called Simon, which before-time in the same city used forcery, 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. 11. And to him they had regard, because that of long time he had bewitched them with decrees. 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. 4. 3. The attempt to extinguish and suppress the rising flame of Christianity, served but the more to spread the sacred fire. They that were scattered abroad, went every where preaching the word; not hiding themselves in corners, or seeking concealment by their silence; but publishing throughout the country the glad tidings of salvation by Jesus Christ. Philip, the second of the deacons, and now the first since Stephen had finished his glorious course, was among the chief of these dispersed Evangelists. 1. He went down to the city of Samaria, to the metropolis of the country, which was either Samaria, or, as some thing, Sychar, or Shechem, where Jesus had been formerly, (John iv. 5.) and preached Christ unto them. As an herald he publicly proclaimed his name, as exalted to the throne of glory, and invited all to come and share the blessings of his happy government; and this must be our constant theme, Christ crucified, glorified. 2. Great was the success that attended his labours. *The people with one accord, in general, gave heed unto those things which Philip spoke; shewing the most serious attention to his discourse, hearing and seeing the miracles which he did, in proof of his divine mission, and of the gospel of Jesus which he declared unto them. Miracles of the most stupendous nature, such as dispossessing unclean spirits, who with the utmost rage exclaimed at the power they could not withstand; curing the paralytic, and restoring the use of their limbs to the lame, when all human help was desperate. And there was great joy in that city; the people transported beheaded their amazing works of divine power and grace, and rejoiced in the glad news of pardon and salvation preached to them through the Redeemer. Note, (1.) So far as the gospel effectually reaches the heart, Satan's power is broken, and his kingdom of uncleaned within is destroyed. (2.) The grace of God cures the moral impotence of our fallen nature, and enables the lame man to leap like an hour, and the paralytic soul to arise and run the way of God's commandments. (3.) The great things which make for our excruciating peace, deserve our most serious attention; and the more we turned unto them, the more shall we consult our own happiness. (4.) True religion will make none melancholy; but wherever the gospel is known and believed, there the soul will taste the sweetest and most substantial joy. 3. What made the success of the gospel in this place still more extraordinary, was the delusion under which the people had lain, through the feats of a certain forcerer named Simon, who had breathed the people of Samaria, astonishing them with his magic arts and diabolical illusions; giving out that himself was some great one, the great God himself, or, as others suppose, the expected Messiah; and such was the influence which his pretended miracles had on the minds of the people, that they all gave heed unto him, from the least to the greatest, high and low, young and old, saying, This man is the great power of God; as if he was endowed with almighty power, equal to the great God himself; so strangely had he for a considerable time breathed them with his forcerer*. 4. Before the gospel word the kingdom of Satan fell. When they believed Philip, preaching the things concerning the kingdom of God, the blessings and privileges, the doctrines and ordinances of it, and the name of Jesus Christ, as the great saviour of lost sinners, the head of his church, the author of all morrow laws, and glorious hopes hereafter, they gladly embraced his salvation, abandoned the impolite Simon, and by baptism made open profession of their faith in Jesus, with men and women. Note, (1.) They who are most bewitched by Satan's forcerers, and the power of sin, are not beyond the recovering influence of the Redeemer's grace. (2.) When we truly believe in Jesus, we shall openly and boldly profess him before men. 5. Even Simon the magician himself was so astonished at the real miracles and signs which Philip wrought, that he claimed also; so far as it is, as to make outward profession of Christ as the true Messiah, and to desire and be admitted to baptism in his name. Note, (1.) They who have been most consciously wicked, when they make profession of repentance and conversion to God, are to be received cordially into the church, notwithstanding all that is past. (2.) Though many hypocrites may and do join themselves with God's people, yet we must leave men's hearts to the search of hearts, and judge of others with all candour and charity, till they give evident proofs of their unfaithfulness. 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. 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 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. 22. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. 23. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. 24. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. 25. And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans.* 6. 14. The glad tidings soon reached Jerusalem of the happy progress of the gospel at Samaria; and the apostles, for the furtherance of the blessed work, dispatched two of their body, Peter and John, immediately, to confirm the disciples, and communicate unto them those extraordinary gifts which the apostles alone could confer. We have, 1. The success of their journey. They prayed for them, that they might receive the Holy Ghost, in his miraculous gifts, and be set on a level with the Jewish convents; for as yet he had fallen upon none of them, though they had experienced his illuminating, sanctifying, and comforting influence upon their souls, in consequence of which they had now baptized in the name of the Lord Jesus; yet they had not, by any visible appearance of the Holy Ghost, received the gift of tongues, or prophecy, or the power to work miracles. But when the apostles had prayed, and were assured of an answer to their requests, then laid they their hands on them, and they received the Holy Ghost, in some visible manner, at least many of them, on whom the apostles laid their hands; and probably ordained them to the ministry of the word, for which they were thus more eminently qualified. Note, Though we may not expect miraculous powers, yet the same Holy Holy Ghost, in all his gracious influences, is still given to answer to the prayer of faith. 2. Simon's hypocrisy on this occasion appeared. When he saw that through the laying on of the apostolic hands the Holy Ghost was given, he was vastly ambitious of possessing the same apostolic power, and thought he could well reimburse himself any expences, could he but obtain it; therefore, supposing their views necessary in his own, he offered them money, paying, Gives me this power also, that on whomsoever I lay hands, he may receive the Holy Ghost; thus discovering both his ambition and avarice, and showing the noticness of his heart, notwithstanding his pretended conversion. 3. There, with abhorrence, rejects the proposal, and denounces his doom. The money paid with them; thou and it must profit together, if in this temper of mind thou abidest: as for us, we detest thy mercenary offer, because thou hast thought that the gift of God may be purchased with money; an imagination as absurdly foolish, as implicitly wicked. Thou hast neither part nor let in this matter, art neither a partake of the gifts or graces of the Spirit, and as yet an alien from the kingdom of grace, and destitute of the hope of glory: for thy heart is not right in the sight of God; but under the specious protection of Christianity, lurks the foolish hypocrisy. Repeat therefore of this thy unshaded, to great and aggravated, if yet repentance may be given, and pray God, if perhaps the thought of thine heart may be forgiven also, and there be a possibility of pardon. For I perceive by this proposal, that thou art in the gall of bitterness; in a fleet of unregeneracy, under the dominion of the most abhorred corruption, and in the head of iniquity; enslaved by Satan and sin; and as a criminal carrying to execution, exposed to the severest vengeance of an offended God. Note, (1.) The fatal bait of money, how many souls hath it plunged into perdition and destruction? (2.) Where the heart is not right with God, though a form of godliness may conceal the hypocrisy from men, there is one that hath and judgeth. (3.) Sin is the odious thing which renders the soul abominable to God; and when it breaks forth in an upsthen, justly exposes his character to the derelation of all good men. (4.) They who are now held in bonds of iniquity, may affordly expect to be bound over to everlasting shame and punishment. (5.) The vilett of sinners must not be abandoned, but still invited to repentance and prayer; whilst there is life, there is hope. 4. Simon, terrified at this dire commination and reproof, interests their prayers for him; not to much that his heart might be renewed, as that the threatened vengeance might be exerted; and that is a sure sign of an unhumbled spirit, when it is more afflicted with the dread of suffering, than with the evil of sin. 5. The apostles, when they had testified and preached the word of the Lord, confirming and establishing the faith of the disciples at Samaria, returned in Jerusalem, to give an account to their brethren, of their proceedings and success; and, in their way, they preached the gospel in many villages of the Samaritans, improving every stage of their journey, and taking every opportunity of publishing the great salvation of their master Jesus. Let us imitate such worthy examples, preaching the word in Jaffa, and as some may think, out of Jaffa. 16. And the angel of the Lord spake unto Philip, saying, Ariel and go toward the South, unto the way that goeth down from Jerusalem unto Gaza, which is desert. 27. And he arole 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 fitting in his chariot, read Esaias the prophet. 29. Then the Spirit said unto Philip, Go near, and join thyself to this chariot. 30. And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandeth 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. 32. The place of the scripture which he read, was this, He was led as a sheep to the slaughter, and like a lamb dumb before his theater, so opened he not his mouth: 33. In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth. 34. And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? 35. Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. 36. And 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? 37. 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 God. 38. 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. 39. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. 40. But Philip was found at Azorua, and passing through, he preached in all the cities till he came to Cefarea. We have here the conversion of the Ethiopian eunuch, by whom it is generally supposed Christianity was first planted in that country, and the scripture fulfilled, Pfal. lxviii. 30. 1. Philip, who continued still at Samaria, is directed by an angel to depart thence, and go towards the South, unto the way that goeth from Jerusalem to Gaza, which I deject. And immediately, obedient to the heavenly call, he arose and went. Note, Though we see not at first the realists on which God's providential disposition of us is founded, yet when we bow to his command, we shall see cause to acknowledge his wisdom and goodness. 2. He there met a man of singular distinction, an Ethiopian, an inhabitant of Africa, an eunuch; either really such, they being formerly often preferred to the first offices of state; or this may signify his station at the court, as the word is used of Potiphar, Gen. xxix. 1. being a man of great authority under Candace queen of the Ethiopians, who had the charge of all her treasures, a post of distinguished eminences, and had come to Jerusalem for to worship; either being a Jew, or a proselyse to their religion. Note, God hath taken some of all nations, and all ranks, to be to the praise of the glory of his grace. 3. Philip receives an intimation from the Holy Spirit, to go near, and join himself to this chariot, where he found him reading aloud the prophet Esaias, perhaps the portions which he had heard expounded at Jerusalem; where though he must have heard of Christ and his apostles, yet he them to have paid no regard to them, and was returning attached as much as ever to the Jewish religion. Note, (1.) The Lord, by strange providences, often brings about great events; even when we travel on the road, we know not what good may be done, though among strangers, if we have but the heart to speak a word for Christ. (2.) The scriptures should be much in our hands; they are the best companions on our journeys, and will supply master for the choicest meditation. (3.) It is no evil for men of station and affluence to ride in their chariots, if that, as well as every other gift, be sanctioned by the word of God, and by prayer. 4. Philip hearing him read the prophet Esaias, puts a question to him of great moment, and which we should often put to ourselves, when perusing the sacred oracles, Understandeth thou what thou readest? His reply was singularly humble: far from taking the question ill, though from a stranger on foot, and meanly dressed, he answers with the most modest acknowledgment of his own poor attainments, How can I, except some man should guide me? and, willing to be instructed, and glad to embrace every opportunity of increasing his knowledge of their blessed prophecies, he desired Philip, who appeared to be intelligent in their matters, to come up into the chariot, and he with him, well judging that the honour he did the evangelist, would be abundantly repaid by the instructions he should receive. Note, (1.) To shew a reachable spirit, is the suret way to become wise unto salvation. (2.) The scriptures, especially the prophecies, are many of them hard to be understood; and we should therefore call in the assistance of good men, and good books, to assist our enquiries; and above all, look up to the Spirit of wisdom for an enlightened understanding. 5. This illustrious Ethiopian having seated him in the chariot, enquires of Philip the meaning of the passage he had been reading, Ife. liii. 7, 8. where, according to the Septuagint version, it was written, He was led as a sheep to the slaughter, and like a lamb dumb before his theater, 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; the Ethiopian therefore begs Philip to inform him, of whom the prophet in this passage speaks, of himself, or of some other man? Hereupon Philip opened his mouth, and, glad of to say an opening, began at the same scripture, and preached unto him Jesus, the great subject of the prophecy. He was the sheep led to the slaughter, willingly offering himself a sacrifice for the sins of his people; silent before his sheaves as a lamb, neither oppressing nor threatening, but mere and patient under all the indignities shewn him; he humbled himself to the lowest state, to the life of a servant, and the death of a slave: his judgment was taken away; he was treated in the most unjust and cruel manner, hurried from one judgment seat to another; and though considerably innocent, executed as the vilett of malefactors: and who shall declare his generation? the wickedness and impiety of the men of that age in which he suffered these things; for his life is taken from the earth, and by wicked hands he was crucified and slain, cut off as a criminal unworthy to live. Yet God raised him from the dead, exalted him to his right hand, in token of his fullest approbation; and having accepted his sacrifice for the sins of his people, hath given power to his ministers to preach remission of sins to all nations; and by the ordinance of baptism, to admit those who professed faith in him to baptism, as the initiatory ordinance into his church. 6. Convinced of the truth by Philip's discourse, he embraced the gospel of Jesus which the evangelist preached; and as they were as their way, Philip opening the truth at large, and the eunuch attentively listening, they come unto a certain water, when, desirous to make open profession of his faith by baptism, if Philip had no objection, he humbly proposes it, that he might be baptized. Philip said, If thou believeth with all these hurts, the great truths on which I have been discoursing, trusting on Jesus alone for pardon, righteousness, and salvation, and willing to yield thyself to his government and service, thou mayest. He answered, I believe that Jesus Christ is the Son of God, the divine, all-sufficient, and promised Saviour, the true Messiah, God incarnate. Satisfied with this confession of his faith, Philip consents to his proposal; and the eunuch ordering his chariot to stop, they went down into the water, both Philip and the eunuch and he baptized him. Note, (1.) Nothing affects the conscience of men like the preaching of a crucified Jesus. (2.) Faith is not a mere speculative assent to gospel truths, but the embracing with the heart a salvation suited to the case of a lost sinner. (3.) No man can truly say that Jesus is the Christ, but by the Spirit of God; and the real knowledge of this truth secures eternal life. 7. Philip and the eunuch are parted as miraculously as they were brought together. When they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more; and this miracle served to bear testimony to his doctrine, and he went on his way running in Christ Jesus, with whole salvation he was now become acquainted, and happy in the hope of carrying the glad tidings to his countrymen. But Philip was found at Ahome, or Athod, upwards of thirty miles from Creas and passing through, he preached us he travelled, in all the cities, till he came to Cafarna, where afterwards, it seems, he chiefly took up his abode, Acts xx. 8. 30. Or in the church. 19. ¶ Now they which were scattered abroad, upon the perfection that arose about Stephen, travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. 20. And some of them were men of Cyprus and Cyrene, which when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. 21. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. 22. ¶ Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. 23. Who when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. 24. For he was a good man, and full of the holy Ghoft, and of faith: and much people was added unto the Lord. 25. Then departed Barnabas to Tartus, for to seek Saul. 26. And when he had found him, he brought him unto Antioch. And it came to pals, that a whole year they assembled themselves with the church, and taught much people; and the disciples were called Christians first in Antioch. We have here an account of the planting the gospel at Antioch the metropolis of Syria, and one of the most famous cities in the Roman empire. 1. The preachers of the gospel, who, on the perfection which arose after Stephen's death, were dispersed abroad, carried the glad tidings of the gospel as far as Phenice, a province of Syria and Cyprus, a large island of the Mediterranean Sea, and Antioch. But, as they knew not yet the extent of their commission, as reaching to all nations and every creature, they confined themselves wholly to the Jews who were dispersed in these countries. And some of them were men of Cyprus and Cyrene, a city in Africa, which, when they were come to Antioch, spake unto the Grecians; either unto the Hellenists Jews, or, as some supposed, on hearing of the conversion of Cornelius and his friends, and that the preaching the gospel to the Gentiles had been approved by the apostles, they enlarged their field of sidecheck, preaching to the Grecian Gentiles the Lord Jesus, whose character, others, grace, and glory, were the constant subject of their ministrations. And the hand of the Lord was with them, not only enabling them to perform astonishing miracles, but bleffing their labours with signal success; and a great number believed, and turned unto the Lord, effectually brought to Jesus as their only Redeemer and Saviour, on whose righteousness and grace they placed their entire dependence. Note, (1.) The labours of God's ministers are only then effectual, when the hand of the Lord is with them: without him, Paul must plant and apostles water in vain. (2.) True faith will ever show itself in real conversion of heart, from the ways of sin and the world, to the love and service of the blessed God. 2. The church at Jerusalem, whether the apostles still frequently resorted, no sooner heard these glad tidings, than they sent forth Barnabas, a Hellenist, a native of Cyprus, and a man of singular abilities, that he should go as far as Antioch, pailing through the places where the gospel had got footing, to strengthen and establish the new converts. Barnabas readily accepted the mission, and proceeded to Antioch; and when he had seen the grace of God, visibly manifested in the conversion and conversion of those whom the Lord by his gospel had called in that city, he was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord; encouraging them to maintain their protection amidst all opposition, and suggesting the most powerful arguments to establish their fidelity; for he was a good man, of a noble, generous, disinterested spirit, sweet and reliable in his discourse, and full of the Holy Ghoft, possessed of very eminent gifts and graces, and of faith in a most abundant measure; and much people was added unto the Lord by his ministry and labours. Note, (1.) They who are truly partakers of the grace of God in their own souls, behold with singular delight the powerful effects of the same grace upon the hearts of others. (2.) They who turn to the Lord must cleave to him in a persevering course of fidelity; but if any man drew back, aggravated predilem must be the consequence. (3.) When we are ourselves deeply and fully persuaded of the Spirit, we shall be enabled to speak more forcibly and powerfully so others. 3. The field being large, and the prospect proposing, Barnabas sought an able fellow-helper; and knowing that Paul was yet at Tartus, about an hundred miles off, he went to seek him, and invite him to Antioch, where his labours were greatly wanted. Having found him at Tartus, he invited him to return with him Antioch, to which Paul readily consented; and for a year they assembled themselves with the church, leading the religious assemblies of the faithful, and taught much people, and multitudes attending their ministrations. Note, (1.) They who have the glory of their Lord simply at heart, can take pleasure in the greater gifts and abilities of others, and are happy to procure their assistance, though they may be more admired and useful preachers than themselves. (2.) The work of the ministry is doubly pleasing, when we see the fruits of our labour in the growing edification of the faithful, and the conversion of sinners to God. 4. The disciples were called Christians first at Antioch, not probably by their enemies as a term of reproach, but, as the word (synophras) seems to imply, by some divine intimation, and solemn act of their own. Thus they would abolish the distinction of Jew and Gentile, and in their very name, as Christians, make profession of their full and entire dependence on Christ as their Lord and Saviour. Are we Christians then? let our lives prove the reality of the profession we make. 29. ¶ And in these days came prophets from Jerusalem unto Antioch. 28. And there stood up one of them named Agabus, and signified by the Spirit, that there should be great dearth throughout all the world: which came to pals in the days of Claudius Celar. 29. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dearth in Judea. 30. Which also they did, and sent it to the elders by the hands of Barnabas and Saul. Among the eminent gifts bestowed on the primitive Christians, some were endured with the spirit of prophecy. We are here told, 1. Of a visit from certain prophets of Jerusalem, who, hearing the great success of the gospel at Antioch, came shither to help forward the glorious work, and to comfort and establish the hearts of the disciples. 2. One of them, named Agabus, had it revealed to him by the Spirit, that they should be a great dearth throughout all the world; and, standing up in the midst of the assembled church, signified to them this afflictive event, which accordingly came to pals about two years afterwards, in the reign of Claudius Celar. 3. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dearth in Judea, who, by the perfection they had suffered, were greatly reduced; and those who had itches, had at the first parted with all for the service of the gospel; and probably it was suggested that the famine would be most formerly felt in those parts. No sooner was the matter resolved than the contribution was made, and they sent it to the elders by the hands of Barnabas and Saul, to be distributed according to the necessities of the faithful; than which nothing could serve more to conciliate their minds to the Gentile converts, and to remove their deep-rooted prejudices. Note, (1.) Every Christian, according to his ability, is bound to contribute to the assistance of his brethren. (2.) God will take care of his poor, and by some means or other provide that in the time of dearth they shall be supplied. He that secedeth the ravens, will not leave his children to family. Saying, Stand up; * I myself also am a man. 27. And as he talked with him, he went in, and found 'many that were come together. 28. And he said unto them, Ye know how that' it is an unlawful thing for a man that is a Jew, to keep company, or come unto one of another nation: but 'God hath shewed me, that I should not call any man common or unclean. 29. Therefore came I unto you without gunSaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me. 30. And Cornelius said, Four days ago I was falling until this hour, and at the ninth hour I prayed in my house, and behold, 'a man stood before me' in bright clothing. 31. And said, Cornelius, thy prayer is heard, and thine aims are had in remembrance in the fight of God. 32. Send therefore to Joppa, and call hither Simon whole surname to Peter; he is lodged in the hands of one Simon a tanner, by the sea-side; who when he cometh, shall speak unto thee. 33. Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to bear all things that are commanded thee of God. Peter, having received full satisfaction, went down without delay to the messengers. 1. Having told them he was the person whom they sought, he denied to be informed of the cause of their coming; and they said, Cornelius the entarcism, a girl man, eminent for his probity and integrity among men, and one that feareth God, though a Gentile, a worshipper of the God of Israel, and of good report among all the nation of the Jews, who respect his amiable and exemplary character, was warned of God by an holy angel to send for thee into his house, and to bear words of thee concerning the things that make for his everlasting peace. 2. Peter courteously hereupon received and lodged the messengers that night, and as the merrens went away with them for Galway, accompanied by certain brethren from Joppa, who might desire to be present at this interview, or more probably went at Peter's request, that they might be wrought for him, if at any time he should be blamed by his Jewish brethren for visiting a Gentile family. Note, (1.) It becomes misuse and all Christians to be hospitable. (2.) When there is danger that our conduct may be censured, or our conversation misrepresented, it is prudent to have witnesses for what passes, to whom we can appeal. 3. The second day, in the afternoon, Peter and the messengers entered Celarea, where Cornelius with eager expectation waited his arrival, having called his business and near friends to share with him the blessing of Peter's discourse. Note, The greatest kindness we can shew our friends is to invite them to partake with us our spiritual mercies, and to join in our religious exercises. 4. Cornelius received the Apostle with deepest reverence and respect, and paid him honour which Peter thought excessive; he fell at his feet, as he entered the house, and was kept him, prostrate before him, as if he had been the mightiest potential. But the apostle, too humble and modest to accept such profound admiration, took him up, and would not suffer him to lay in that position, saying, Stand up, I myself am able a man, a poor forbid worm, though honoured with this office of apostleship. And thereupon familiarly conversing with him, he entered into the house, where a number of persons was assembled, desirous to hear Peter's words, and affording him a larger field of usefulness than he might have expected. Note, It is a great encouragement to speak where we meet a large and attentive audience. 5. Peter enquires the cause wherefore Cornelius sent for him, saying to him and the company, Ye know that it is unlawful, and looked upon as an abominable thing, for one that is a Jew, as I am, to run company in some state of another nation in any way of familiar intercourse. But, though I long thought so, God had of late shewed me, that I should not call any man common or unclean, on account of his being of a different nation. Obedient therefore to the admonition of God, came I unto you, without gunSaying, as soon as I was sent for; perfectly persuaded of his will in this matter. I ask therefore for what intent ye have sent for me? that I may be able suitably to improve the present opportunity, to God's glory, and for your good. 6. Cornelius relates the late occurrences, which occasioned the present meeting. Four days ago I was falling unto the bear, and at the ninth hour I prayed in my house, when the evening sacrifice was effecting, the usual hour of prayer; and behold, in answer to my requests for divine direction and guidance, a man stood before me in bright clothing, an angel in a human turne, and, addressing me, said, Cornelius, thy prayer is heard, and thine aims are had in remembrance in the fight of God: Send therefore to Joppa, and call hither Simon, whole surname to Peter; he is lodged in the hands of one Simon, a tanner, by the sea-side, who, when he cometh, shall speak unto thee, and give thee the direction thine art destitute. Immediately therefore, without delay, I sent to thee; and thou hast well done that thou art come; we regard it as a singular kindness done to us, and doubt not but it will be highly pleasing to God. Now therefore are we all here present before God; met in his fear, hoping for his mercy, and expecting his special presence and blessing, seriously disposed to hear, and desirous to embrace and obey all things that are commanded thee of God, whom we wish all reverence receive as a messenger expressly sent from him to lead us in the way of salvation. Note, (1.) The gospel then comes with effect, when those who sit under it: they solemn attention and seriousness, receiving it not as the word of man, but as the word of God. (2.) They who are sincere with God desire to bear and know all his will; not merely what he promises, but what he commands, however disposing it may be to flesh and blood. 34. ¶ Then Peter opened his mouth, and said, 'Of a truth I perceive that God is no respecter of persons. 35. But 'in every nation, 'he that feareth him, and 'worketh righteousness, is accepted with him. 36. The word which God sent unto the children of Israel, 'preaching peace by Jesus Christ (he is Lord of all). 37. That word (I say) you know, which was published throughout all Judea, and 'began from Galilee, after the baptism which John preached: 38. How 'God anointed Jesus of Nazareth with the holy Ghoft, and with power; who went about doing good, and healing all that were oppressed of the devil: for 'God was with him. 39. And 'we are witnesses of all things which he did, both in the land of the Jews, and in Jerusalem: whom they saw and hanged on a tree: 40. 'Him God raised up the third day, and shewed him openly. 41. 'Not to all the people, but unto witnesses, chosen before of God, even to us, 'who did eat and drink with him after he rose from the dead. 42. And 'he commanded us to preach unto the people, and to testify that 'it is he which was ordained of God to be the judge' of quick and dead. 43. 'To him give all the prophets witness, that through his name 'whosoever believeth in him, shall receive remission of him. Peter, on comparing his own vision with that which Cornelius related, was now fully persuaded of God's gracious designs towards the Gentiles; and therefore with great warmth of affection, delight, and earnestness, addressed this attentive auditory. 1. He expresses his full persuasion, notwithstanding all his former prejudices, that the Lord had now abolished all national distinctions, and designed his gospel should indiscriminately be preached to Jews and Gentiles. Of a truth I perceive that God is no respecter of persons, on account of any external circumstances of birth, rank, or country; but in every nation, he that feareth him, and worketh righteousness, is accepted with him. Not that we are to conceive that any unenlightened Gentile was capable of fearing God or working righteousness by any power in himself, or that there are the ground of acceptance before God: no: they are only the fruits of faith, and are descriptive not of the conditions of acceptance with God, but of the person who is in a state of favour with him. The meaning of the Apostle seems to be, That Gentiles, as well as Jews, though uncircumcised, were capable of partaking of God's favour through the gospel, and their works were accepted through faith. Of this number Cornelius was one, who had known so much of the gospel doctrine as a preselyte, as to build his hopes thereon, and act agreeably thereunto: and God in mercy therefore was now leading him into fuller discoveries of the truth, as it is in Jesus. 2. He refers them to the reports that had been every where spread of the life, miracles, doctrines, death and redistribution of Jesus. The word which God sent unto the children of Israel, preaching peace by Jesus Christ, the glad tidings of reconciliation with an offended God through him, (He is Lord of all, the self-existent Doity, God over all, and as Mediator incarnate invested with all power in heaven and earth) that word, I say, you know, which was published throughout Judea, after the baptism which John preached, by Jesus himself and his disciples, the same of which could not but have reached them; Here God anointed Jesus of Nazareth with the Holy Ghoft and with peace, authorising and enabling him to perform the most astonishing miracles in proof of his divine mission; who went about doing good to the bodies and souls of men, by his heavenly doctrine with all their own, and by his miracles of grace healing all that were oppressed of the devil, under whatever disease or tumour, or corporal profession, they laboured: for God was with him, mightily supporting him, and testifying his high approbation of him. And we are witnesses of all things which he did both in the land of the Jews and in Jerusalem, having been his constant followers and disciples; whom they saw and hanged on a tree, a death the most painful and ignominious, in hatred of his pretensions as the promised Messiah, because he corresponded not with their carnal notions of his character and office: him God raised up the third day, on their confusion, confusion, and in testimony of his perfect satisfaction in this divine Redeemer's undertaking, and shewed him openly, after his resurrection; not to all the people, who had so obstinately rejected the clearest evidence of truth; but unto witnesses chosen before of God, even to us, who did not and dried with him after he rose from the dead, and, from the fullest conviction of our senses, were assured of his resurrection, and were appointed by him to bear our testimony thereto. And he commanded us to preach unto the people, and to testify that it is he which was endeavored of God to be the Judge of quick and dead, before whom all must appear, and give an account of the things done in the body. To him give all the prophets witness, from the beginning speaking of him as the great subject of their discourses, and pointing to him under various types and figures, that through his name, through his sacrifice and obedience unto death, whoever believed in his God receive remission of sins, justified freely and fully from all his transgressions, whether he be Jew or Gentile, and thus prepared to stand before his judgment—fear with confidence of acceptance. Note, (1.) The remission of sins is the first and great gospel promise, and the door of admission to all the rest. (2.) If we believe that Jesus shall indeed shortly be our Judge, we cannot but be anxiously solicitous to secure an interest in his favour. In this chapter we have the story. 1. Of the martyrdom of James the apostle, and the imprisonment of Peter, by Herod de-type, who now reigned as king in Judea, vol. 1—4. 2. The miraculous deliverance of Peter out of prison, vol. 5—19. 3. The cutting off of Herod in the height of his pride by the stroke of an angel, the minister of God's justice, vol. 20—23. 4. Barnabas and Saul return to Antioch, vol. 24, 25. 1. NOW about that time, Herod the king stretched forth his hands to vex certain of the church. 2. And he killed James the brother of John with the sword. 3. And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.) 4. And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers, to keep him, intending after Easter to bring him forth to the people. Herod, the grandson of Herod the great, and father of Agrippa, before whom Paul pleaded his castle, chap. xxxi. 1—5. had now, through the favour of Claudius the Roman emperor, received the government of Judea as well as Galilee. Being a bitter enemy to Christianity, he interrupted thence to which the church had for a while enjoyed, and lighted up a fresh the fire of persecution. 1. He began to barras and difrees the saints at Jerusalem; either countenancing those who insulted and abused them, or imprisoning and persecuting them on account of their protection. The faithful may expect short respite from tribulation in this world, and must be always prepared to suffer. 2. He failed James, the leader of Toba, with the sword: Thus did he drink of the cup with his Lord, as was foretold, March xx. 2; and first of the apostles fealed his infirmary with his blood. He was probably executed in prison, like the Baptif, by a private order from the king, and led the way to his brethren, who were hereby taught to prepare for the like fate, and he faithful unto death. 3. Because he saw it plagued the Jesus, he proceeded further to take Peter afire, glad to ingratiate himself with the people, at the same time that he gratified his own enmity against the disciples of Jesus: and Peter, as an especially active, excision preacher, was peculiarly obnoxious. Then were the days of uninvolved bread, the faith of the passover approaching. When therefore he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers, sixteen in number, who guarded him by four at a time, and relieved each other, to keep him, that he might not escape, intending after Easter, or the Passover, to bring him forth to the people, to gratify them with the pleading forctuate of his ignominious execution. Note, (1.) They who study to please men will be led into many a guilty deed. (2.) Success in wickedness often emboldens sinners to proceed to greater lengths. 5. Peter therefore was kept in prison; but + prayer was made without ceasing of the church unto God for him. 6. And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains; and the keepers before the door kept the prison. 7. And behold, the angel of the Lord came upon him, and a light thined in the prison: and he smote Peter on the side, and railed him up, saying, Arife up quickly. And his chains fell off from his hands. 8. And the angel said unto him, Gird thyself, and bind on thy sandals: and so he did. And he saith unto him, Call thy garment about thee, and follow me. 9. And he went out, and followed him, and 'wit not that it was true which was done by the angel: but thought he saw a vision. 10. When they were said the first and the second ward, they came unto the iron gate that leadseth unto the city, 'which opened to them of his own accord: and they went out, and pulled on through one street, and forthwith the angel departed from him. 11. And when Peter was come to himself, he said, Now I know of a surety, that 'the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. 12. And when he had considered the thing, 'he came to the house of Mary the mother of John, whose surname was Maria, where many were gathered together, 'praying. 13. And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. 14. And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate. 15. And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is 'his angel. 16. But Peter continued knocking: and when they had opened the door, and saw him, they were astonished. 17. But he 'beckening unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go shew these things unto James, and to the brethren. And he departed, and went into another place. 18. Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter. 19. And when Herod had fought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went down from Judea to Cesarea, and there abode. To human view Peter's case seemed desperate; and a few days would complete the triumph of his persecutors. But God had otherwise endowed, and then the craft of the wifes and the power of the mightiest are often vain. 1. During Peter's imprisonment, prayer was made without ceasing of the church unto God for him; they were fervent and frequent at a throne of grace; perhaps one company after another continued their ineffant supplications, deeply concerned for fear of losing him after all their other breaches, and trusting that, though no human prospect of his deliverance appeared, the Lord would, in his own time and way, refuse his faith and fervent from the hands of his blood-thrifty persecutors. Note, When the faithful mindless of Jesus was favoring the child testimony, the church is called to pray earnestly for them, that, if the Lord so pleases, they may be delivered from unfeasible and wicked men, and spared for farther usefulness. 2. The time appointed for Peter's execution now drew near; the next was the first day appointed to bring him forth to the people. Peter mean-time was kept with greatest care, chained to two soldiers within the prison, which without the guards kept the door, to prevent any rescue or escape; and never could greater precaution be taken. Yet, though his danger was so imminent, his case so desperate, unacrossed, compelled, in peace he fiercely slept, whilst probably the eyes of his malicious foes were held waking, and their disturbed minds could take no risk on beds of ivory. A good castle, a good confluence, and the desire to glorify God, whether by life or death, raised him superior to every fear; and, though expecting no observance, he took his wounded repose. Note, (1.) God suffers us sometimes to be reduced to extremities, that his power and grace in refusing us from our souls may appear with more distinguished Coffee. (2.) When wicked men seem to have enlisted the success of their enterpriety, God is often pleased to blast their designs, and to cover them with confusion. 3. God sends his angel to deliver the faithful prisoner; and he, whom gives not guards could exclude, suddenly entering the prison in a blaze of light, with a gentle touch awakened. Peter from his slumber; then, holding him aside, his chains marvellously fell off from his lands; and, being now at liberty, the angel said unto him, Gird thyself, and bind on thy sandals; and so he did. And he saith unto him, Call thy garment about thee, and follow me. Peter obeyed, and as yet apprehended not the reality of the facts, but supposed the scene was merely visionary. Pailing now the first and second bodies of guards without molestation, who were cast into a profound sleep, or terrified with the angelic minister's appearance, they came unto the iron gate, which opened of its own accord; and, being now in the city, the angel accompanied Peter through one street, and then departed, his presence being no longer needed, and Peter could then provide for his own safety. Note, (1.) We have in Peter's deliverance a lively image of our redemption. We lie by nature fast bound in the chains of sin, and sleep securely, not apprehensive of danger, though vain is before us. Then God sends his gospel as this angel, and by his Spirit Smith; our hearts awakens us from our security and unhesitating. 'Quotioned by grace, the chains of corruption fall off, and we are now enabled to rise and walk, clothed with the garments of righteousness, and our feet shed with the preparation of the gospel of peace. Under divine light and guidance we are enabled to pass through unimberless difficulties, and through huts of enemies hold on our way, till the iron gate of death appears in view, and, opening wise, admits us into the new Jerusalem. (2.) No difficulties are infirmious, and, if God be for us. (3.) When we have the ordinary means before us, we are not to expect miracles. 4. Peter, being left alone, soon recovered from his surprise, and, reflecting on what was past, was fully assured the scene was not visionary, but real; that the Lord had sent his angel, and delivered him out of the hand of Herod, and from all the expectation of the people of the Jews, who waited impatiently for his execution. Deliberating then whether in prudence he should direct his steps, he came to the house of Mary the mother of John, whose surname was Maria, where many were gathered together, praying; and importunate no doubt they were when the danger was now so near: when, In a most astonishing answer is given to their prayers; behold, Peter knocked at the door; a vibrant little expected by them. A damsel, named Rhoda, ran immediately into the porch, to listen whether it were a friend or foe, before she opened the gate; when, hearing Peter's well-known voice, so transported was she, that, instead of opening the door, she ran to her mistress, where they were all assembled for prayer, and told them, to their astonishment, that Peter stood before the gate. Unable to credit so strange a story, they said, thou art mad; it is impossible. But she constantly affirmed the certainty of the fact, that it was now so. Then said they, It is his angel, a messenger come from him, or one of the celestial spirits, who imitates his voice, and brings some tidings concerning him. Mean-time Peter repeated his knocks at the gate; and, going down, they opened the door, when with knucklemen they beheld him; and, eager to know the circumstance of the extraordinary event, they together began to ask him concerning 1 11: THE ADCAT SIT it: whereupon he beckoned with his hand, commanding silence, which he declared to them his miraculous deliverance. And, as no case was to be left to decree himself, he being charged them to inform James and the brethren of his escape, for their comfort and encouragement, he departed, and went into another place, where he might be secured from the danger. Nate. (1) They who persevere in prayer will at last meet an answer of peace. (2) Sudden and great joy for the time often destroy reflection, and makes us forget what we say or do. (3) Though, when called of God, neither death nor danger must deter us from the way of duty, yet, when the Lord opens a door for our escape, we may lawfully provide for our own safety. 5. The next morning the guards were in the utmost conformation at finding their prisoner gone, and justly dreaded the rage of the king, as if they had been chargeable with neglect or comforter. In vain strict search is made by Herod every where; and, unable to find Peter, he wreaks his vengeance on the bargain, who could not give the leash disundance account of the matter, and therefore were ordered to be put to death for their supposed negligence or corruption. Then retiring from Judea to Cefarea, in order, it is said, to celebrate games in honour of Augustus Celar, for some time he abeds there. Nate, God can, when he pleases, hide his people from the malice of their most unimposed foes.