Bible Commentaries

DISCOURSE: 1758

PHILIP PREACHES CHRIST IN SAMARIA

Acts 8:5-8. Then Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city.

NO sooner was the Gospel preached with success, than Satan stirred up persecution against it; determined, if possible, to crush and annihilate the infant Church. But what he designed for the destruction of Christianity, God overruled for its speedier propagation, and its firmer establishment. The persecution which commenced with the death of Stephen was so bitter, that the new converts were constrained to flee from Jerusalem, in order to escape its violence; the Apostles alone daring to brave the storm. But the Christians who fled to all the surrounding country, carried the Gospel along with them, and published it in every place: and the very circumstance of their being persecuted on account of it, rendered them more earnest in spreading the knowledge of it, and gave it a deeper interest among the people to whom they spake. Philip, who, like Stephen, was one of the seven deacons, fled with the rest, and went down to Samaria: and there was made a happy instrument of diffusing widely the knowledge of his Lord and Saviour.

From the account given of him in our text, we are led to notice,

I. The subject of his discourses—

The “preaching of Christ” is a term commonly used in Scripture for the publishing of the Gospel in all its parts: it is said of the Apostles, that “daily, in the temple, and in every house, they ceased not to teach, and preach Jesus Christ.” Respecting Philip’s discourses we are more fully informed; for “he preached the things concerning the kingdom of God and the name of Jesus Christ [Note: ver. 12.].” He shewed them,

1. Concerning the kingdom of God—

[This kingdom had been distinctly spoken of by the prophets, as to be established in due time: and the Gentiles, as well as Jews, expected the erection of it about that time. The person to whom the throne of David belonged was now come; and, though rejected and crucified by his own subjects, he had set up a kingdom which should never be moved. His empire indeed was not like those of the world, but was altogether spiritual; it was established in the hearts of men, and was founded in righteousness, and peace, and joy in the Holy Ghost. Into this kingdom all are called; and all who would be saved must become the subjects of it, giving up themselves to Christ, as their only Governor and Redeemer.

This is the instruction which ministers in every age must give to those whom they address in the name of Christ. None can properly be called the natural subjects of this kingdom: for all by nature are subjects of Satan’s kingdom, and must be conquered by divine grace, before they will submit to the government of Christ: as the Apostle expresses it. they are “delivered from the power of darkness, and translated into the kingdom of God’s dear Son.” This then is the message, which, as God’s ambassadors, we declare to you in his name: you must all throw down the weapons of your rebellion, and submit yourselves to Christ, to be saved wholly by his grace, and to be governed wholly by his laws — — —]

2. Concerning the name of Jesus Christ—

[To the Apostles this name was more precious than words can possibly express: it was the foundation of all their hopes, and the source of all their joys. They had seen the efficacy of this name to produce the most astonishing effects; and they knew that “there was no other name given under heaven whereby men could be saved.” Hence they strove to commend the Lord Jesus to the whole world, proclaiming him in all his offices, and magnifying him as the Saviour of a ruined world — — — And what other theme is there so delightful to his ministers in all ages? To honour him, and exalt him, and commend him to the world, is the great office of a minister: and then is his ministry most successful, when he can be instrumental to the making Him known and loved and honoured by the world at large — — —]

3. That Christ had now established his kingdom upon earth—

[It was well known, from the prophetic writings, that the Messiah was to come, and to erect an universal empire in the world. This Messiah was come; and Jesus had proved, by the most unquestionable evidence, that he was the person so long foretold, and so earnestly desired [Note: Haggai 2:7.]. These proofs Philip doubtless set before them — — — and declared to them the nature of that kingdom which was now established: it was not indeed such as the carnal Jews had expected, and such as existed among the heathen; it was a spiritual kingdom erected in the hearts of men, and consisting “in righteousness and peace and joy in the Holy Ghost” — — —]

4. That of this they might all become the happy subjects—

[Satan had usurped dominion over mankind, and had held his vassals in the sorest bondage: but his power was broken: Christ had “triumphed over him upon the cross, and had spoiled all the principalities and powers” of hell. By making atonement for sin, Christ had reconciled men to their offended God, and had obtained for them the privilege of becoming his sons. This privilege Philip held forth to them as of inestimable value, and as to be secured simply by faith in the Lord Jesus. In urging this point, no doubt he opened fully the riches of grace and love that are in Christ Jesus: and entreated all the people to embrace his proffered salvation. He would expatiate largely on the privileges which all the subjects of this kingdom should enjoy; their security from all evil, their possession of all good: in a word, he magnified the Lord Jesus Christ among them, as the only, and all-sufficient Saviour of a ruined world.]

This testimony he confirmed by miracles, which operated strongly to the conviction of their minds; as we shall see, whilst we consider,

II. The effect of his ministrations—

It is supposed by many, that the Gospel is productive only of melancholy: but far different was its fruit in Samaria; for “there was great joy,” it is said, “in that city.” But whence did their joy proceed? We answer,

1. From the temporal benefits by which the Gospel was confirmed—

[These were certainly very great, and gave much occasion for joy, even among those who had no spiritual perception of its excellency. It could not fail to rejoice all who were related to the persons on whom the miraculous cures were effected, yea, and all too who had any measure of benevolence in their hearts.

And there is similar ground for joy wherever the light of the Gospel shines: for it banishes many dark and wicked superstitions, infanticide, parricide, the burning of women at the funeral of their husbands, together with innumerable other cruel and horrid practices. And still more, wherever the Gospel is preached with power, the people at large, as well as those who feel its influence, have reason to rejoice in it: for there all benevolent institutions are set on foot; the education of poor children, and their instruction in the faith of Christ, are attended to; societies are formed for the visiting of the sick, and the relief of the needy; and the general tone of morals is raised: and all these are, to the ungodly, what miracles were in the days of old,) evidences of the truth and excellency of that Gospel, which produces such fruits.

We admit therefore that the miraculous cures were to them one source of joy: and we a affirm, that every city into which the Gospel now comes, has, on similar grounds, good reason for a joyful reception of it.]

2. From the spiritual benefits which they experienced in their own souls—

[Multitudes of them, who had long been “led captive by the devil at his will,” now had their chains broken, and were “delivered from the power of darkness, and translated into the kingdom of God’s dear Son.” A sense of God’s pardoning love was now shed abroad in their hearts: and they had “a Spirit of adoption given them, whereby they could cry, Abba, Father.” Now they were brought as it were into a new world; “old things passed away, and all things were become new:” they had new views, new desires, new pursuits, new joys, even such as they never before had the least idea of. Can we wonder then that their “joy was great?” The Gospel, when published by angels at the Saviour’s birth, was proclaimed as “glad tidings of great joy to all people:” and the prophets had all with one voice represented it in the same light [Note: For the spiritual benefit see Isaiah 35:1-2; Isaiah 55:12-13. And for the joy excited by it quote Isaiah 44:23 and the whole 98th Psalm.] — — — And we can appeal to all who have ever tasted its sweetness, that it is indeed “a feast of fat things full of marrow, of wines on the lees well refined.”]

3. From the eternal benefits which were opened to their view—

[The kingdom into which believers are brought, is but the commencement of that which is perfected in heaven. The peace and holiness which are enjoyed here, are the blossom which will be brought to maturity in a better world. Grace is glory begun; and glory is grace consummated. Besides, the subjects of the Redeemer’s kingdom will each have a crown and kingdom of his own: “the glory which his Father has given him, he has bestowed on them:” they all without exception are “kings and priests unto God;” and “they shall reign for ever and ever.” Who must not rejoice in such a prospect as this? Truly if, with such a view of the happiness laid up for us in the eternal world, we did not rejoice, we should be more stupid than beasts, more insensible than stones. But no one can be “begotten again to a lively hope of this inheritance,” without feeling in his soul a heaven begun, and “rejoicing in Christ with a joy unspeakable and glorified [Note: 1 Peter 1:3-5; 1 Peter 1:8-9.].”]

Application—

1. Who then amongst us desires this joy?

[Behold how the Samaritans obtained it: they “with one accord gave heed unto the things which Philip spake:” and the same attention to the Gospel now will be productive of the same effects. The Gospel which we preach is the same as was preached by him: we “preach Christ unto you:” we preach him as “the Alpha and Omega, the first and the last,” the “All in all” in the salvation of man. O “give earnest heed to what the Scripture declares” concerning him [Note: Hebrews 2:1.]; treasure it up in your minds, and live upon it in your hearts [Note: Hebrews 4:2.]; and it shall operate, as it did in them, to your present and eternal welfare.]

2. Are there any amongst us who experience this joy?

[Then endeavour to “walk worthy of Him who hath called you unto his kingdom and glory [Note: 1 Thessalonians 2:12.].” To this we would exhort you with paternal authority and love [Note: 1 Thessalonians 2:11.]. Do you ask, How you are to walk worthy of him? we answer, By uniting closely with each other in faith and love [Note: Philippians 1:27.], and being increasingly fruitful in every good work [Note: Colossians 1:10.]. Let it be remembered, that this is the very end for which “God has called you out of darkness into his marvellous light,” that you should “shew forth his praise,” and glorify his name.]

DISCOURSE: 1759

THE STATE OF UNGODLY MEN

Acts 8:23. I perceive that thou art in the gall of bitterness, and in the bond of iniquity.

IT is no real disparagement to the Gospel of Christ, if some hypocrites be found among the professors of religion. This has been the case in every age of the Church, even when the temptations to hypocrisy were far less than they are at present. There was a Judas among the twelve Apostles, and a Simon Magus among the converts of Philip. Simon had appeared sincere in his professions of faith, and therefore Philip had baptized him. He had attached himself with admiration to Philip’s ministry [Note: ver. 13.], and therefore the true Christians regarded him as a brother: but he soon discovered the hypocrisy of his heart, and shewed that notwithstanding his pretensions to conversion and grace, he was still, as much as ever, in a state of nature. Hence Peter addressed him in the words of the text. In discoursing on them we shall inquire,

I. What is the state here described?

The various terms here used are not unfrequent in the Holy Scriptures [Note: Deuteronomy 29:18; Deuteronomy 32:32. Hebrews 12:15. Isaiah 58:6.]. They import,

1. A state of subjection to sin—

[Nothing can so justly be termed “gall” as sin. It is indeed the bitterest gall, and the sorest bondage. Men may “roll it as a sweet morsel under their tongue, but they invariably find it gall in the stomach:” it may please them for a time, but at last “it will bite like a serpent and sting like an adder.” Let those, whose conscience is at all awakened, testify respecting this. Whether we be penitent or not, if our sin have found us out, if will prove a bitter cup. Peter wept bitterly at the remembrance of his guilt; and Judas, who was not a real penitent, could not even endure his own existence, when his conscience upbraided him with the act he had committed. And a dreadful vassalage it is to be led captive by sin. No slave in the universe is so much an object of pity, as he who “for a morsel of meat sells his birthright,” and for a momentary gratification consigns his soul over to perdition.]

2. A state of condemnation on account of sin—

[This necessarily accompanies the former. There is no freedom from condemnation where there is bondage to sin. Christ came not to save his people in their sins, but from them: and the certainty of punishment is that, which renders sin so bitter and so formidable. Were there no future account to be given of our actions, the bonds of iniquity would lose their terror: but it is the thought of hell that gives a poignancy to the accusations of conscience, and makes the sinner tremble at the prospect of death and judgment, and often wish for utter annihilation. We say not that every sinner feels such anguish of soul (for many are “past feeling, having seared their consciences as with an hot iron”), but we are sure that they would do so if they knew their state, and will do so the very instant they enter into the invisible world. They are therefore in the gall of bitterness, because “the wrath of God abideth on them.”]

That this is the lamentable condition of many amongst us will appear, if we inquire,

II. Who may evidently be “perceived” to be in that state?

While some are manifestly in a very different state, and the condition of others is dubious, there are some who are indisputably in the state just described—

1. They who are yet under the dominion of their former lusts—

[Simon had lately been a sorcerer, but upon embracing Christianity had ceased from the practice of his magic arts. Nevertheless his desire of gain and his love of man’s applause were altogether unmortified. Hence when a prospect of aggrandizing himself opened to his view, he was ready to return to his former course of life. Nor did he regard what means he used, provided he might but attain his end. And are there not too many amongst ourselves who are yet addicted to their former lusts? Are not many, who in the days of their ignorance were proud, passionate, unforgiving, still prone to relapse into their former sins the very instant that any temptation occurs? Are not many as earthly, sensual, and devilish, in their tempers and dispositions as ever? Let them then not deceive themselves—their state may be easily and clearly “perceived.” It was by such marks that Peter knew beyond a doubt the state of Simon; and by such may the state of every professor in the universe be determined. If they practise, or desire to practise, the same iniquities that they did in their unenlightened state, they are surely “in the gall of bitterness and the bond of iniquity.” “Whosoever allowedly committeth sin is most unquestionably the servant of sin,” and the child “of the devil [Note: John 8:34; John 8:44 and 1 John 3:8.].”]

2. They who pursue religion for carnal ends—

[Simon earnestly desired the power of conferring the Holy Ghost, and would have given a sum of money to obtain it. But from what motive did this spring? Was he desirous of honouring Christ, or of benefiting his fellow-creatures? No: he only desired to advance his own reputation and interest. Alas! how many are there who follow Christ from no better motive!. They hope that by mixing with the society of God’s people they shall promote their temporal interests. They wish to be caressed by religions persons, and to be held in reputation for their sanctity and zeal. They do not merely, as even sincere Christians too often do, feel a mixture of principle within them, which they mourn over and resist: but they act uniformly from selfish motives, and with a view to their own ease, interest, or honour. Need we ask the state of such people? It may be too easily “perceived.” Like those who follow Christ for the loaves and fishes, they are in the gall of bitterness and the bond of iniquity.]

3. They who are not attentive to their thoughts as well as their actions—

[Many, from the customs of the world, take care to regulate their outward actions, while their thoughts range at liberty and without controul. Simon conceived the thought of purchasing the power of conferring the Holy Ghost: and, instead of mortifying, indulged it. Peter, in his reproof, bade him particularly “pray, if perhaps the thought of his heart might be forgiven him;” and perceived by this thought, which he had so unadvisedly divulged, that his “heart was not right in the sight of God, and that he had no part or lot in the Gospel salvation.” And may not many amongst ourselves draw the same conclusion from the vain thoughts that lodge within them? We are well aware that the best of men may have sinful thoughts rushing into their minds; but will they harbour them? No: every true Christian may say as in the presence of God, “I hate vain thoughts.” But they, who “regard iniquity in their hearts,” are in a state of desperate delusion. God, who searcheth the heart, and trieth the reins, “will bring every secret thing into judgment,” and acquit or condemn, according as he sees the prevailing bent of the heart. If then our “thoughts be not so far captivated to the obedience of Christ” that we cherish those that are holy, and mortify all that are corrupt, we may perceive beyond a doubt that we are in the gall of bitterness and the bond of iniquity.]

Infer—

1. What need is there for the professors of religion to examine their own hearts!

[Simon had been approved by his fellow-creatures, and even by an inspired servant of God. From hence doubtless he would augur well respecting his own state. Yet in the midst of all he only deceived his own soul. What need then have we to examine ourselves! The approbation of men is but a small matter. It is not he who commendeth himself, or is commended by others, but he whom the Lord commendeth, that shall stand before him with approbation in the last day [Note: 2 Corinthians 10:18.]. Judge yourselves then, brethren, that ye be not judged of the Lord. Examine not your actions only, but your desires, your motives, and your thoughts. By these will God determine your state in the last day; nor shall any but the upright in heart be accepted of him.]

2. What reason have true Christians to rejoice—

[The declaration made to Simon intimated that no true Christian was in his state. Blessed thought! If we really believe in Jesus, and experience the purifying efficacy of that faith, we have nothing to fear. The bonds of sin are broken asunder. Nor shall one drop of the cup of bitterness be ever tasted by us to all eternity. Rejoice, believer, in thy Deliverer: thou once wast in the state of Simon, a miserable, enslaved, condemned sinner; but now “the Son hath made thee free, and thou art free indeed.” “There is no condemnation to thee since thou art in Christ Jesus.” Rejoice evermore; but endeavour still to maintain a guard over thy words and thoughts. “Seek not great things for thyself,” nor “the honour that cometh of man.” Be more solicitous about graces than about gifts. And whatever God hath bestowed on thee, labour to improve it, not for thine own glory, but for the good of men and the glory of God. Thus shall it be evidently “perceived” that thou art in the way of peace, and thou shalt receive the plaudit of thy Lord himself in the day of judgment.]

DISCOURSE: 1760

PHILIP AND THE EUNUCH

Acts 8:35. Then Philip opened his mouth, and began at the same Scripture, and preached unto him Jesus.

IF God have designs of love and mercy towards any person, he will be at no loss for means whereby to accomplish them. We can have no doubt but that the Ethiopian Eunuch was chosen, like the Apostle Paul, even from his mother’s womb; yet had he left Jerusalem, where all the Apostles were assembled, without obtaining any knowledge of Christ Jesus. Moreover, he was now going to his own country, where the light of the Gospel had never shone, and where he seemed to be altogether beyond its reach. But God, by an angel, ordered Philip to go into the desert, through which the Eunuch was travelling; and then, by his Spirit, directed him to join himself to his carriage; that so he might communicate to him the knowledge he stood in need of, and lead him to the enjoyment of everlasting life.

The Eunuch was reading an interesting portion of Scripture, which he did not understand: and Philip, at his request, went up into the chariot with him, and expounded it to him.

The points to which we would draw your attention are,

I. The passage expounded—

[This is one of the most important passages in all the prophetic writings. The prophets indeed all speak of Christ in some measure; but Isaiah more than any other; insomuch that he has been called, The Evangelical Prophet: but of all his writings, there is not any other part so full, so plain, so rich as this: it might be rather taken for a history of past events, than a prophecy of things to come; so minute and circumstantial is it, in all that relates to the person, character, and office of Jesus Christ.

The precise words which the Eunuch was reading, are a part of a discourse or prophecy beginning at the 13th verse of the 52d chapter of Isaiah, and extending to the close of the 53d chapter. Some difficulty in the explanation of them arises from a difference between the Hebrew copies, and the Septuagint translation, from which the words were quoted: though in fact the sense in both is nearly the same; namely, that the person there spoken of was treated with the utmost injustice; that no one would offer a single word in his defence; and that he was cut off as a malefactor. The main difficulty in the Eunuch’s mind was, to ascertain “of whom the prophet spake; whether of himself, or of some other person:” and this is a difficulty which the modern Jews are unable to surmount. The ancient Jews admitted, that the whole discourse related to the Messiah: but since the Messiah has come and fulfilled that prophecy, the Jews interpret it as referring to their nation, who were punished for their offences. But the most superficial reader will see in a moment the absurdity of such an interpretation: for we are told again and again, that the person who suffered, suffered for the sins of others, and not for his own; and that “by his stripes the people of God were healed.” So plain is the prophet’s whole discourse, that nothing but the most inveterate prejudice can prevent any man from seeing its accomplishment in Jesus Christ: and we trust, that, at a future period, it will be the principal source of conviction to the whole Jewish nation, and make them, as it did the Eunuch in his own country, instrumental to the salvation of the heathen world.]

Such is the passage which Philip undertook to explain. Let us next consider,

II. The exposition given—

[“He began at the same Scripture, and preached unto him Jesus.” Of course he would explain the terms, and shew the perfect accomplishment of them in Jesus, together with the impossibility of referring them to any other person. This was the method which Peter adopted on the day of Pentecost, when he shewed that David’s prophecy relative to the resurrection of Christ could not be interpreted of David himself, but was actually fulfilled in Christ [Note: Acts 2:25-36.]. Now this passage would afford him a fair opportunity of declaring every thing relating to Christ, as far as the time would admit, and the occasion required. The person of Christ, as God’s Son and “Servant [Note: Isaiah 52:13; Isaiah 53:11.];” his unparalleled sufferings [Note: Isaiah 52:14; Isaiah 53:3.]; the vicarious nature of those sufferings [Note: Isaiah 53:4-6.]; (seeing that he had no sin of his own, but suffered under the load of our sins [Note: Isaiah 53:9-10.];) his resurrection to a new and heavenly life [Note: Isaiah 53:12.]; his prevailing intercession for us at the right hand of God [Note: Isaiah 53:12.]; and all the victories of his grace in the conversion and salvation of a ruined world [Note: Isaiah 53:10-12.]: and lastly, the certainty of salvation to all who should know, and believe on him [Note: Isaiah 53:1; Isaiah 53:11.]: these, and many other glorious truths, he would have occasion to open to him, as lying on the very surface of the prophecy he was contemplating: and these truths well understood, and received into the heart as the ground of our hopes before God, are sufficient for every end and purpose of man’s salvation. What can be added to them to relieve a doubting mind? In the atonement and intercession of Christ there is all that is necessary to satisfy an offended God, and consequently to satisfy and heal a wounded conscience. What can be added to stimulate us to holy obedience? If the wonders of redeeming love will not operate effectually on our hearts, nothing will; we must be “past feeling,” “given over to a reprobate mind.”

“From this passage then we would preach Jesus unto you.” O contemplate what he has done and suffered for you! — — — think also of what he is yet doing for you in heaven — — — and let him now “see of the travail of his soul, and be satisfied” in the conversion and salvation of your souls — — —]

The excellence of his instructions may be judged of by,

III. The effect produced—

[The Eunuch’s eyes were opened, and he saw “that Jesus was the Christ, the Son of God.” Instantly therefore did he determine to surrender up himself to him as a faithful follower and servant: and, understanding that baptism was the rite whereby he must be admitted into covenant with him, he desired to have that rite administered to him without delay: which desire Philip hesitated not to comply with, as soon as he was convinced that his views of Christ were such as qualified him for admission into the Christian Church.

Who must not admire the decision of character here manifested. The situation of the Eunuch, as a leading person in a great empire, might seem to have justified his deterring such a step, till he had viewed it in all its bearings, and formed his judgment upon the maturest consideration. But his mind and conscience were convinced; and he would not give opportunity to Satan to get advantage over him: he therefore “conferred not with flesh and blood,” but gave himself up instantly and unreservedly to God.

Alter he was baptized, and Philip was in a miraculous manner separated from him, “he went on his way rejoicing.” And well might he rejoice in having found such a Saviour, and in all the rich communications of grace and peace which were now imparted to his soul — — —]

Such being the effect of this blessed interview, let us learn,

1. To improve our leisure in reading the Holy Scriptures—

[The Eunuch, though so great a man, thought it not unworthy of him to study the word of God; nor, though occupied with the affairs of a kingdom, did he plead a pressure of business for the neglect of it: nor, though he found it beyond the reach of his understanding, did he cast it away as unintelligible: but regarding it as inspired of God, he searched into it with humility and diligence. Let us then follow his example: let us not plead, that it is the proper study of ministers only, or that we have not time to study it, or ability to understand it; but let us account it our delight to meditate on the word, on the Sabbath-day especially, and at all other times, whenever the necessary business of our respective callings will admit of it — — —]

2. To avail ourselves of every opportunity of instruction—

[Philip probably appeared but in a humble garb, such as befitted his employment, and the persecuted state of the Church at that time: but the Eunuch did not disdain to ask instruction from him, or to invite him up into his chariot for the purpose of obtaining it. He wisely judged, that they are the best instructors who are themselves taught of God: and, conceiving that Philip was better acquainted with the Scripture than himself, he gladly availed himself of the opportunity which his presence afforded him. Let us in like manner seek, whether from men or books, all possible information concerning the will of God: and let us remember, that, as the Eunuch had gained no saving knowledge at Jerusalem, where all the Apostles were, yet found it in the desert, so may we be guided into all truth by the instrumentality of persons from whom we might least expect so rich a boon. “God will divide to every man severally as he will,” and by whom he will.]

3. To follow the convictions of our own conscience—

[As soon as the Eunuch saw the path of duty, he followed it. He had before, from heathenism become a Jew; and now, from being a Jew, he embraced Christianity. Now he might well have suspected that all the courtiers in his own country would accuse him of unpardonable weakness and versatility: but he regarded not the judgment of man: he desired and determined to approve himself to the heart-searching God: and it was in consequence of this that he went on his way rejoicing. If he had halted in his mind, or indulged the fear of man, he would not have been favoured with those sublime and heavenly joys: but “those who faithfully serve God, God will honour.” Let us then, like Caleb and Joshua, “follow the Lord fully:” if we stand alone, like Elijah, let us not be ashamed; but whatever God requires us to do, let us do it instantly and without reserve.]

DISCOURSE: 1761

THE ETHIOPIAN EUNUCH’S CONFESSION

Acts 8:37. I believe that Jesus Christ is the Son of God.

CIRCUMSTANCES, apparently casual, are often productive of the most important results. The Ethiopian Eunuch, a proselyte, “had been up to Jerusalem to worship;” and, on his return homewards, was reading a portion of the 53rd chapter of Isaiah. Philip, who was at that time at Samaria, was ordered by an angel to go southward, towards Gaza. In this journey he saw the Eunuch, sitting in his chariot, and reading: and, being directed by the Holy Spirit to go and join himself to the chariot, he did so; and, at the Eunuch’s request, went up and sat with him in his chariot, and explained to him the portion of Scripture which he was reading. The Holy Spirit then accompanied the word with power to the Eunuch’s soul: and Philip, on the Eunuch’s expressing a wish to enter into the Christian Church by baptism, admitted him to that ordinance, having first heard from him this open confession, “I believe that Jesus Christ is the Son of God [Note: ver. 26–28.].”

Now, at first sight, there appears little that is interesting in this acknowledgment. But we shall find it highly instructive, if we consider it, as we ought,

I. As a summary of Christian doctrines—

Such it has been regarded on all occasions. Nathanael addressed our Lord in terms precisely similar: “Rabbi, thou art the Son of God; thou art the King of Israel [Note: John 1:49.].” And Peter also, in his own name and that of all the Apostles, said, “We believe and are sure that thou art that Christ, the Son of the Living God [Note: John 6:69.].” In these expressions all of them intended to convey a general view of their creed; and not of their speculative opinions merely, but of the most influential convictions of their souls. The avowal in my text was given in answer to that question, “Dost thou believe with all thine heart?” It must be understood, therefore, as comprehending,

1. A simple affiance in Christ—

[This, of necessity, is comprehended in it: for to what end would it be, to acknowledge Christ as the Messiah, if we do not rely upon him in that capacity? The devils could say of him, “We know thee who thou art, the Holy One of God;” but they had no hope in him, nor could they derive any benefit from him. True faith brings us to Christ for salvation; causes us to renounce every other hope; and engages us to rely on him as our “All in all” — — —]

2. An unreserved devotion to him—

[If we believe in Christ as having redeemed us by his blood, we must also of necessity surrender up ourselves to him as his peculiar people. Has he offered himself a sacrifice for us; we must “offer up ourselves as living sacrifices to him [Note: Romans 12:1.].” To call him Lord, Lord, without doing his holy will, would only delude us to our ruin. If we believe that “he has bought us with a price, we must glorify him with our body and our spirit, which are his [Note: 1 Corinthians 6:20.].”]

But this confession must also be considered by us,

II. As a qualification for Christian privileges—

In this precise view it was uttered by the Eunuch. He applied for Christian baptism: and this question was put to him as a test, “Dost thou believe with all thine heart? If so, thou mayest.” Now this is, to all, a necessary qualification,

1. For baptism—

[Children cannot, in their own persons return an answer to this question; and therefore the question is put to their sponsors; who have no right to appear as sponsors, unless they can answer it from their hearts, as the Eunuch did. And they bind themselves to contributa, as much as in them lies, to the instilling of these principles into the minds of the children whom they thus present to the Lord. And the children themselves, when they come to an age capable of comprehending the engagements thus made for them, are bound to take them upon themselves; and, when confirmed by the bishop, they do actually take them upon themselves; professing, each for himself, his belief in Christ; and devoting himself entirely to the service of his Lord. And in this view, the ordinance of confirmation, as administered in the Established Church, is of the utmost importance to be well improved by ministers, for the benefit of their flocks; and by young people, for the everlasting benefit of their own souls.]

2. For the Lord’s Supper—

[To come to the Lord’s table, as many do, at the three great festivals of the Church, and to neglect it all the year besides, is to shew at once, that they enter not into the true spirit of that ordinance. And to attend it as a test for the holding of a public office, is an horrible abuse of it: which, we thank God, is now abolished. But, for judging of ourselves, whether we be in a state fit to attend upon that divine ordinance, we cannot conceive a better test than this, which Philip here administered. In corning to the table of the Lord, we profess to feed upon the body of Christ which was broken for us and the blood of Christ which was shed for the remission of our sins; and to dedicate ourselves to him afresh, as his devoted servants. If we do not this in reality, we only deceive our own souls. Here, however, it may be useful to mark what the proper medium is, in the application of this test to persons as a qualification for attending upon the table of the Lord. The Church of England, in her practice at least, is too lax; whilst those who dissent from her are too rigid. That minute inquiry, into what is called the experience of individuals, and persons sitting in judgment upon it, goes far beyond what is authorized by Scripture. The Apostle says, “Let a man examine himself, (not stand up to be examined by others and so let him come [Note: 1 Corinthians 11:28.].” The true medium is that which Philip observed: and if the Eunuch had answered falsely, as Simon Magus unhappily did [Note: ver. 20, 21.], the blame must have rested on himself alone. But I cannot too earnestly exhort every one of you to put the question to himself with deep sincerity; and never to approach the table of the Lord but under a sense of your entire dependence upon Christ, both for “mercy to pardon, and for grace to help you in the time of need.”]

In fact, this view of Christ is never duly appreciated, unless it be regarded,

III. As a title to all Christian blessings—

[Nothing but faith in Christ is necessary for salvation. (Of course, I speak not of it as a speculative assent, but as an operative and influential principle, such as we have represented it under our first head.) So it was declared to be by St. Paul, and by our Lord Jesus Christ himself [Note: Galatians 5:6. John 3:14-16; John 3:18; John 3:36.]. Such it was declared to be in the commission given by him to his Apostles [Note: Mark 16:16.]. Such it was proclaimed to be in the answer given to the inquiring Jailer, “Believe in the Lord Jesus Christ, and thou shall be saved [Note: Acts 16:31.].” By this are we made children of the Living God [Note: John 1:12. Galatians 3:26.]. By this we obtain peace to our own souls [Note: Romans 5:1.]. By this are we sanctified from the power of sin [Note: Acts 15:9.]. And by this are we made partakers of the kingdom of heaven [Note: Revelation 1:5.]. Without this operative faith, nothing under heaven will prevail for any man’s salvation. Not Paul himself, in his unconverted state, could have been saved without it [Note: 1 Corinthians 3:11.]. On the other hand, no man, whatever he may have been or done, can perish, not even Manasseh himself, if he come to God with a simple faith in the Lord Jesus: for we are assured, that “the blood of Jesus Christ will cleanse from all sin [Note: 1 John 1:7.],” and that “all who believe in him shall be justified from all things [Note: Acts 13:39.].”]

Now, then, permit me to inquire, brethren,

1. What is the state of your souls in relation to this all-important matter?

[Can you, in the very way that the Eunuch did, declare, “I believe that Jesus Christ is the Son of God?” I ask not, Whether you approve of that as an article of your creed? but whether it forms the one ground of all your hopes, the one source of all your happiness? Dear brethren, be not satisfied with repeating it in your creed; but get it fixed as a rooted and influential principle in your hearts — — — You must acquire it, even as the Eunuch did, by a diligent study of the Holy Scriptures, and by the teaching of the Spirit of God — — —]

2. What effect does it produce on your hearts and lives?

[You see what effects this faith produced on the Eunuch, how he desired baptism, and devoted himself to the Lord, without ever once considering what effect this conduct might have on his earthly prospects. Like Moses, he esteemed the “reproach of Christ greater riches than all the treasures of Ethiopia,” and greater honour than all that Candace could confer upon him. And to him it became a source of the sublimest joy, such as he had never experienced in all his life before: “He went on his way rejoicing [Note: ver. 39.].” Let me then ask, whether your faith operate in this way on you? It should so operate: it will so operate, if it be genuine. O that all of you might go to your respective homes this day, in the very spirit in which the Eunuch prosecuted his journey! God brought Philip to him for this end. And who can tell, hut that God has brought us also together for the same blessed end at this time? Dear brethren, rest not till your faith fill you with the same heavenly joy; nor ever cease to wrestle with God in prayer, till he make you like monuments of his grace on earth, and like heirs of his glory in a better word.]