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Undesigned coincidences are a most satisfactory evidence of the truth of Scripture. We have one here. From the account of our Lord's sojourn in Sychar, given by John — a very different writer from Luke — we gather that the Samaritans were a simple-minded people, with childlike taste for the marvellous, and an equally childlike credulity, keenly anticipating the coming of a great Prophet and Deliverer, but having the moral faculties undeveloped. Now it is exactly among such a people that magic is likely to make way, as the narrative tells us it did. Thus the Samaritans of the Acts are true to the character incidentally ascribed to them in St. John. But among nations of a much higher civilisation there was at the time a susceptibility to magical arts. Religious ideas were in a state of fermentation, and religious minds in a state of high excitement. There was a general expectation of the advent of a great Ruler, due partly to the dissemination of Jewish ideas and associations through Israel's dispersion, and to the growing disbelief in mythology. Men must have some religion, and so intelligent heathens held on to the old forms, with an occasional sneer, for the want of a better, but they yearned for something truer and more satisfying. Now this state is connected with credulity and an appetite for signs and wonders; and wherever there is a demand there is sure to be a supply. And, to go beyond the phenomena to the causes, by the manifestation of God in the flesh, the powers of evil were stirred up to a desperate effort for the maintenance of their supremacy. Demoniacal possession was one result of this effort; a great swarm of impostors was another. Apollonius of Tyana is said to have performed miracles which are parodies of those in the Gospels. By the side of the genuine coin which God minted was issued from the devil's mint a whole school of counterfeit coins. The gospel was to fare as the law had done; when the sorcerers were able to do the same wonders as Moses up to a certain point, after which they are constrained to see "the finger of God." So here the magician is forced to acknowledge that God is in the gospel, and is baptized, though without change of heart. His policy was, without relinquishing the purpose of his life, to ascertain the secret of this new power: and he seems to have regarded baptism as a magical rite on a level with his own spells. And Luke, in describing his state of mind while beholding the miracles of the gospel, used the same Greek word which he employed to describe the effect of Simon's own powers. "He bewitched the people of Samaria,... and beholding the miracles and signs which were done, he was bewitched." Note some of the characteristics of Philip's miracles which distinguished them from those of the sorcerer. The former had upon them —

I. THE SEAL OF GOD'S GLORY. The sorcerer preached himself — "Gave out that he was some great one"; whereas Philip "preached Christ" and "the things concerning the kingdom of God." He announced that the devil's empire was broken, and that whosoever would come to God might have priceless blessings. Miracles of a corresponding character attested the message. Unclean spirits were expelled in token of Satan's shattered kingdom, and in evidence that a new power had come into humanity many were healed. At the sight of these miracles the people rejoiced. But mere wonders have no aptitude to produce joy. Simon's sorceries produced only amazement and dread. What produced the joy was the glad tidings which Philip preached. Where miracles redound, by many thanksgivings unto the praise of God, we may believe that they had their origin from God; but when they redound to the glorification of men, we may suspect them.

II. THE SEAL OF LOVE TO MAN. They brought relief to suffering humanity. But not a word is said of the beneficence of Simon's miracles — they were simply wonders that bewitched folk. Conclusion:

1. True miracles are never shown for their own sake, but for some doctrine which has to be attested by them. They are never advanced to make people wonder, but as signs to make them believe. Hence, as soon as the doctrine has gained a firm footing, the miracles cease. When marvels are professed to be wrought by some occult power, do not credit them unless they are in confirmation of some Divine message.

2. There is a correspondence between the character of a true miracle and the doctrine which it is wrought to establish. Thus, e.g., the plagues of Egypt were all directed to establish the superiority of Jehovah to the idols of Egypt, and those of Philip to prove that the gospel was good tidings of great joy. And the people saw the correspondence between the two (ver. 8).

(Dean Goulburn.)

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KJV: Then Philip went down to the city of Samaria, and preached Christ unto them.

WEB: Philip went down to the city of Samaria, and proclaimed to them the Christ.