founded his pretensions; and it has been supposed by many that the opinions which afterwards prevailed among Christians, respecting the pre-existence of Christ, and the mode of his derivation from the Father, had the same origin *.

11. And to him they had regard, because that of long time he had astonished them with his magic.

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.

Highly as they thought of Simon and his performances, both quickly sunk into contempt, when they heard the doctrine and saw the miracles of Philip. For the one were real miracles, the other, only pretended.

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.

Whatever his professions might be, all that Simon seems to have believed, as appears by his subsequent conduct, was no more than that Philip was a greater magician than himself, and that, by associating with him, he might have an opportunity of acquiring the knowledge of his superior art.

Priestley's History of Early Opinions, Vol. i. ch. 2.-
Enfield's Brucker.

14. Now when the apostles which were at Jerusalem heard that Samaria, i. e. a city of that country, 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 Spirit.

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, i. e. the two apostles, their hands on them, and they received the Holy Spirit.

From this passage it has been justly inferred that none but the apostles could confer miraculous powers, or a power of working miracles: otherwise there would have been no occasion to send down two apostles to Samaria, when Philip was there already, and employed continually in working other miracles. But this,

which was, however, highly necessary for confirming the faith of the Samaritans in the Christian doctrine, was not within his ability to perform. The case of Paul can hardly be deemed an exception to this rule; for he had seen Jesus, and received the knowledge of the gospel from his mouth, and had therefore all the characteristics of an apostle. We may observe also that these Samaritans were baptized into the name of Jesus only, and that therefore this method of baptising is to be regarded as legitimate and proper. The communication of miraculous powers followed the laying on of the hands of the apostles, in order to show that the gifts proceeded from them, or rather, that they were the effects of their prayers; in the same manner

as a miraculous cure followed the touch, or the laying on of the hand, of Christ.

18.

And when Simon

saw that

through laying on of the apostles' hands the Holy Spirit was given, he offered them money,

19. Saying, Give me also this power, that whomsoever I lay hands, he may receive the Holy Spirit.

on

By this proposal it appears that Simon regarded the power of bestowing miraculous gifts as an art which the apostles had learnt by their own skill, or the instructions of others, and which they would be ready to communicate, if well paid for the discovery. He could not, therefore, believe that they came from God, or, at least, did not properly consider the important purpose for which they were now employed. imagined, no doubt, that if he could purchase this power, it would prove an extremely profitable acquisition, and soon repay the sum which he might expend. Peter received the proposal with indignation and horror.

He

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.

These terms are not to be interpreted literally, as if Peter really wished for the destruction of Simon, as well as of his money; but he uses strong and familiar terms of indignation, which, like other terms of that nature, often express more than is intended. It is as if he had said, Away with thee and thy money.

21. Thou hast neither part not lot

in this matter, "in this doctrine," for thy heart is not right in the sight of God.

Though thou hast professed Christianity, thou art entitled to none of its rewards; for these are promised to the virtuous only; whereas thou hast now betrayed the depravity of thy heart.

22. Repent, therefore, of this thy wickedness, and pray God, if perhaps the thought of thy heart may be forgiven thee.

If Simon considered miraculous gifts as the effects of divine power, nothing could be a higher affront to the Divine Being than his offer to buy them with money, as if he could be tempted with gold or silver: or if he considered them as the effects of human skill

or knowledge, to wish to purchase them for the purposes of fraud and imposture was little less criminal. In either case the offence was great, and nothing but contrition could afford hope of forgiveness.

23. For I perceive that thou art in the gall of bitterness and in the bond of iniquity.

Thou art in the most wretched condition, a slave to thy vices. He was still pursuing the same wicked designs in which he had been engaged before. This severe but just reproof awakened the apprehensions of Simon, and made him afraid that he should be punished with some signal judgment.

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.

It might be supposed from this language that he was become duly sensible of his guilt, as well as aware of his danger. Yet it is the general opinion of ecclesiastical writers that he remained to his death an unbeliever, and a violent opposer of Christianity.

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.

REFLECTIONS.

1. In the last section I had occasion to notice the benefit which Christianity derives from the martyrdom of Stephen and other first believers; since their testimony in its favour, with the prospect of immediate death before them, affords the strongest proof that could be given of their persuasion of its truth and divine origin, and therefore lays a good foundation for the like persuasion in others, in the most distant places and most remote generations. We are now called to observe the good effects of an inferior degree of persecution, which spares men's lives, but harasses their persons and property. By dispersing them in various directions, it proves the means of diffusing the knowledge of the truth through a wide extent of country; for they go every where, preaching the word. Thus do the storms of persecution in the moral world resemble the effects of the winds in the natural, which disperse the clouds, and make them descend in showers. in distant regions. Here then we see the wisdom of God counteracting the designs of man, and rendering those means which were employed to suppress and