Grecians, i.e. foreigners more or less professing Judaism[51]; or, as in the case of the Samaritans, to such as were of mixed Jewish descent, and clung to the Law of Moses, though with manifold corruptions; or, again, to proselytes like the Ethiopian eunuch. The Apostles, we read, continued at Jerusalem, doubtless by God's command and under His special protection.

Conversion of Samaria.

The conversion of the despised city of Samaria was effected by the instrumentality of the Deacon St. Philip[52], whose preaching and miracles were followed by the baptism of large numbers of the people, and, amongst them, of one Simon of Gittum, better known as Simon Magus (i.e. the magician, or sorcerer), who had claimed supernatural powers, and given himself out to be an emanation from the Deity, or even God Himself. St. Peter and St. John sent to confirm. St. Philip, as a Deacon, could not complete the gift begun in Holy Baptism, and St. Peter and St. John were sent down by the Apostles from Jerusalem, that they might confirm the Samaritan converts by prayer and the Imposition of Hands. Confirmation in those early days of the Church was wont to be accompanied by a bestowal of miraculous gifts of the Holy Ghost; and the wondrous signs following upon this, the first Confirmation mentioned in God's history of His Church, led the still unbelieving Simon to long for the ability to confer similar powers. The unbelief of Simon Magus. He dared to offer money to the Apostles with this view, and drew from St. Peter such a reproof as for a time pierced through even the heart which had hardened by an abuse of holy things. But this penitence was of short duration. He became the author in the Church of a deadly heresy called Gnosticism, mixing up what he had learnt of the doctrines of Christianity with heathen philosophy and sinful living, and making pretence of being endowed with miraculous gifts. His end. This first heretic is said to have perished miserably whilst endeavouring to fly through the air at Rome[53], St. Peter praying at the same time that he might no longer be suffered to hinder the salvation of souls.

The Gospel preached in Antioch.

Another important result of the Sauline persecution was the preaching of the Gospel in the important city of Antioch by the Greek-speaking Jews who sought refuge there[54], and who addressed themselves to their Hellenist countrymen. It was in this city, the third in rank in the Roman Empire, and afterwards the mother of Gentile Christendom, that the first branch of the Church speaking Greek as its original tongue, was now beginning to have its foundation; and it was also here that the disciples were first called by the honourable name of Christians[55].

Section 10. The Conversion of St. Paul.

A.D. 34.

It has been said "that, to combine the ceremonial shortcoming of the eunuch with the imperfect faith of the Samaritan, is to arrive at the admission of the Gentiles[56]." Preparation had been made in both these instances for the carrying out of the Divine scheme by means of St. Philip, whose fellow-Deacon had gladly laid down his life in witnessing to the truth of it; and now God's great instrument for the conversion of the gentile world was to appear.

Conversion of Saul.

The furious persecutor Saul was struck to the earth by the sight and voice of the Lord, whose disciples at Damascus he was bent upon ill-using; and his miraculous conversion was followed by his baptism and the devotion of all his powers to the promulgation of that "Faith which once he destroyed."

His fitness for his mission.

It is not hard to perceive in St. Paul a peculiar fitness for the work to which God called him. His zeal and self-devotion, deep affections, and warm sympathies, were joined to clearness of judgment and great intellectual powers; whilst, from the circumstances of his birth and education, he had much in common with both Hebrew and Hellenist Jews. Though born in the Greek city of Tarsus, where he came in contact with the classical ideas and learning of which traces appear in his writings, his father was a Hebrew, and sent him to finish his education at Jerusalem under the care of the learned Pharisee Gamaliel. Thus he became zealous in the Law; and hence his deep tenderness for his brethren of the seed of Israel, and his thorough insight into their feelings and prejudices, were united to an acquaintance with gentile ways of life, classic learning, and foreign modes of thought.

With St. Paul's conversion came a time of peace and increase to the Church, during which St. Peter's first Apostolic journey took place, undertaken with the especial view of strengthening, by the Laying on of Hands and by Apostolic preaching and counsel, those who, throughout Judea and Samaria, had been regenerated and made "saints" by Holy Baptism[57].

[1] 2 St. Peter i. 4.

[2] Rev. xxi. 14.

[3] St. Luke vi. 12-16.

[4] "Apostle" is derived from the Greek word "Apostolos," i.e. "one sent." The Apostles were "sent" by Christ, the Great High Priest and Chief Pastor of the Church, Who comprehended in Himself the whole of the Christian Ministry, whilst the Apostolic Office comprehended all that could be delegated to man. This comprehensive Apostolic Office was afterwards broken up into the three Orders of—1. Deacons; 2. Priests and Bishops in one; 3. Bishops. After the special work of Bishops was defined (see chap. iv.), Priests were Priests only, and not Bishops, unless they had special consecration to the higher office.

[5] Acts i. 3.

[6] St. John xiv. 26.

[7] St. Matt. xxviii. 19.

[8] St. Matt. xxviii. 20.

[9] St. Luke xxii. 19, 20.

[10] St. John xx. 21, 22.

[11] St. Matt. xxviii. 20.

[12] Acts i. 13, 14.

[13] Acts ii. 42, 46. It is said (St. John iv. 2) that "the disciples of Jesus baptized;" but this baptism, like that of St. John Baptist, was a "baptism of repentance," not of Regeneration—a preparation for the Gospel, not a consequence of it. So the preaching of the Apostles, spoken of in St. Matt. x. 7, was (like the Baptist's preaching) an announcement that "the Kingdom of Heaven" was not come; but "at hand," and an exhortation to make ready for it.

[14] St. Luke xxiv. 49.

[15] Ps. lxxxvii. 3.

[16] Acts ii. 1-3.

[17] Isa. xi. 2, 3.

[18] Acts ii. 1-13.

[19] Acts ii. 14-41.

[20] St. Matt. xvi. 18.

[21] Acts ii. 47.

[22] Acts iii.

[23] Acts iv.

[24] Acts iv. 36, 37.

[25] Acts v. 12-16.

[26] Acts ii. 41-47.

[27] 2 Thess. ii. 15. See also ch. iii. 6. 1 Cor. xi. 2. "Ordinances," margin "Traditions."

[28] Acts ii. 46 (margin).

[29] Acts iv. 31-37.

[30] Eph. v. 29, 30.

[31] Poems by Prof. Bright..

[32] Acts iii. 1.

[33] Acts iii. 11.

[34] Acts v. 42.

[35] Acts xiii. 5. 14; xiv. 1; xvii. 1, 2; xviii. 4.

[36] Acts xxi.