on him with their teeth" and "cast him out of the city, and stoned him." It is evident that they did not pause for an official sentence, nor wait for the sanction of the Roman governor. They acted in blind rage and with heartless cruelty. The helpless victim, according to custom, was placed on a high rock, with hands tied behind him, and pushed forward that he might be killed by the fall; but as he still lived and knelt in prayer, they rushed upon him with stones and crushed him to death.

In this hour of peril and anguish, Stephen was full of the Holy Spirit and experienced what has been granted to other innocent sufferers who have testified boldly for Christ. First, there was a clearer vision of his Lord: He "saw the glory of God, and Jesus standing on the right hand of God." Such a vision beatific has been granted by the eye of faith to many heroes who have borne their bold testimony for Christ. Secondly, he was given a forgiving spirit. Like his Master he was enabled to pray: "Lord, lay not this sin to their charge.' Only the power of Christ enables one so to pray. Thirdly, the peace of Christ ruled in his heart in that time of supreme agony. Amid that hail of stones and those shouts of hatred, "he fell asleep." For those who are faithful unto death a like divine peace has often been vouchsafed. Lastly, he received a "crown of life." His name means "crown" and we are sure that this awaited him, as it awaits all who are true to their Lord and look for his appearing. Yet there was a reward of priceless value in the influence which came from the witness of this first martyr. There was present as a witness "a young man named Saul." It is probably true that "if Stephen had not so prayed, Paul had not preached," and it is beyond question that the brightest crown that falls to those who suffer for the name of Christ consists in the imperishable influence which falls upon those who witness their heroism and courage.

The death of Stephen had, however, an immediate and startling consequence. By it were lighted the fires of a fierce persecution. Of this Saul was the leader. It resulted in the scattering abroad of the Christians “throughout the regions of Judæa and Samaria." It involved pain,

sorrow, separation, sufferings, loss; yet it issued in a wider preaching of the gospel. Until now the Church had made no effort to testify for Christ outside the city of Jerusalem; the persecution which arose in connection with the death of Stephen was the occasion of a movement which was to carry the good news of salvation “unto the uttermost part of the earth."

II

THE BROADENING OF THE CHURCH

THE WITNESS IN SAMARIA AND JUDEA. Chs. 8:4 to 12:25

1. The Preaching of Philip. Ch. 8:4-40

a. The Gospel in Samaria. Ch. 8:4-25

4 They therefore that were scattered abroad went about preaching the word. 5 And Philip went down to the city of Samaria, and proclaimed unto them the Christ. 6 And the multitudes gave heed with one accord unto the things that were spoken by Philip, when they heard, and saw the signs which he did. 7 For from many of those that had unclean spirits, they came out, crying with a loud voice: and many that were palsied, and that were lame, were healed. 8 And there was much joy in that city.

9 But there was a certain man, Simon by name, who beforetime in the city used sorcery, and amazed 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 that power of God which is called Great. 11 And they gave heed to him, because that of long time he had amazed them with his sorceries. 12 But when they believed Philip preaching good tidings concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 13 And Simon also himself believed: and being baptized, he continued with Philip; and beholding signs and great miracles wrought, he was amazed.

14 Now when the apostles that 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 Spirit: 16 for as yet it was fallen upon none of them: only they had been baptized into the name of the Lord Jesus. 17 Then laid they their hands on them, and they received the Holy Spirit. 18 Now when Simon saw that through the laying on of the apostles' hands the Holy Spirit was given, he offered them money, 19 saying, Give me also this power, that on whomsoever I lay my hands, he may receive the Holy Spirit.

20 But Peter said unto him, Thy silver perish with thee, because thou hast thought to obtain the gift of God with money. 21 Thou hast neither part nor lot in this matter: for thy heart is not right before God. 22 Repent therefore of this thy wickedness, and pray the Lord, if perhaps the thought of thy heart shall be forgiven thee. 23 For I see that thou art in the gall of bitterness and in the bond of iniquity. 24 And Simon answered and said, Pray ye for me to the Lord, that none of the things which ye have spoken come upon me.

25 They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans.

The preaching of Philip opens what may be regarded as a distinct section in the story of The Acts. The first seven chapters show how the Church was founded; but its witness for Christ was confined to the city of Jerusalem, and the converts were all of Jewish birth. These five chapters, the eighth to the twelfth inclusive, tell how the good news was carried to Judea and Samaria and even as far north as Antioch, and how Gentiles were admitted to membership in the Church. It describes a period of transition; the horizon of the Church is broadening, and preparation is being made for the great missionary journeys of Paul which fill the remaining chapters of the book. The interesting material of this intermediate section is grouped around the names of Philip, Saul, Peter, Cornelius, Barnabas, and Herod.

This Philip was not the apostle of that name, but one of the seven deacons," who was subsequently known as "the evangelist." That title appears in connection with no other New Testament name. He was, of course, not the only evangelist; yet his work was so distinctive that a study of his career reveals the great principles relative to evangelistic preaching and methods, and emphasizes particularly the power of the Spirit upon whom success in such work ultimately depends.

In a real sense all believers became evangelists; for we read that "they were all scattered abroad. . . except the apostles," and "they therefore that were scattered abroad went about preaching the word." The "therefore" is full

of significance. It was because of the fierce persecution that had burst upon the Church, because of banishment and exile and homelessness and weary wanderings, that these early Christians carried "the good news' beyond the confines of Jerusalem. Thus God often overrules evil for good; thus in hours of shadow Christians have often seen the path of duty more clearly. At such great cost, too, the gospel message has ever been carried to "the regions beyond."

Among these fugitives from Jerusalem many may have been equally faithful, but none became as famous as Philip. He fled to Samaria, probably to its capital city, and there with such power proclaimed the faith for which he had been persecuted that the resulting events have been called "the Samaritan Pentecost." As on that first great day of ingathering, multitudes listened to the witness concerning Christ; the truth of the message was attested likewise by marvelous miracles; great numbers were converted, and "there was much joy in that city," as indeed there is in every city where the gospel is faithfully proclaimed.

The significant fact is that a Jew was preaching to Samaritans, and Samaritans were rejoicing in the message of a Jew; for Jews were supposed to have no dealings with Samaritans, and until now Jewish converts to Christianity had preached only to men of their own race. Even this, however, was less startling than the conversion of Gentiles would be. Samaritans were despised, yet they were only half heathen and their religion was really a debased Judaism. This was a great step in the broadening of the Church, yet it was the easiest possible step; it was a natural transition to the position that Gentiles and Jews form one body in Christ. Race prejudices still exist, and even some Christians take a provincial view of the mission of the Church. It is necessary to-day to enforce the lessons of this chapter and of the chapters which immediately follow.

It is also significant that the man who became known as 'the evangelist" was a "layman," as many of his greatest successors have been. The example is a summons, not to