PAUL AND SILAS VISIT CHURCHES--PAUL AT ATHENS--IN EPHESUS

PAUL AND SILAS VISIT CHURCHES--PAUL AT ATHENS--IN EPHESUS
TITUS APPOINTED TO CRETE
When Paul left Antioch, after his separation from Barnabas, he and his companion Silas travelled over the provinces of Syria and Cilicia, confirming the churches, and leaving with each a copy of the decree, which a short time before had been passed by the council at Jerusalem. From these parts they sailed to Crete,[460] where Paul propagated the gospel, and constituted Titus pastor of the island, leaving him to settle those affairs of the church, which time would not permit the apostle to do.
[460] This was one of the richest and best islands in the whole Mediterranean sea. It is said at one time to have contained no less than a hundred considerable towns or cities, whence it had the name of Hecatompolis. From the goodness of the soil, and temperature of the air, it was likewise styled Macorios, or the Happy island. At present it is commonly called Candia, from its principal town, which bears that name. It is situated opposite the mouth of the Aegean sea, or Archipelago; and while it continued in the hands of the Venetians was an archbishop's see; great, rich, and populous: but since it came into the possession of the Turks (which was in the year 1669) it has lost all marks of its former grandeur.
TIMOTHY CHOSEN TO JOIN TEAM
From Crete Paul and Silas returned to Cilicia, and thence went to Lystra. Here they met with a young man named Timothy, whose father was a Greek, but his mother a Jewish convert, by whom he had been brought up under all the advantages of a pious and religious education, especially with regard to the holy Scriptures, which he had studied with the greatest assiduity and success. This person Paul designed as a companion of his travels, and a special instrument in the ministry of thegospel. But knowing that his being uncircumcised would prove a stumbling-block to the Jew's, he caused him to be circumcised; being willing, in lawful and indifferent matters, to conform himself to the tempers and dispositions of all, that he might thereby further succeed in his ministry, and the sooner establish that doctrine he was sent to propagate.
Thyatira

PAUL HEADS TO MACEDONIA
After staying a short time at Lystra, they passed through Phrygia[461] and Galatia,[462] where the apostle Paul was entertained with the greatest kindness and veneration by the people, who looked upon him as an angel sent immediately from heaven. Hence he intended to have continued his progress through the proconsular Asia; but was prohibited from so doing by a particular revelation. In consequence of this he went to Mysia,[463] and after attempting in vain to go into Bithynia,[464] proceeded to Troas,[465] where, soon after his arrival, he had a vision, commanding him to direct his course for Macedonia.[466] Paul made immediate preparations for obeying these orders, being fully assured it was the Lord who had called him to preach the gospel in that country.
[461] Phrygia is a province of Asia Minor, having Bithynia to the north, Galatia to the east, Lycra to the south, and Mysia to the west. The inhabitants of this country, who are said to have been the inventors of augury, and other kinds of divination, were anciently more superstitious than the other Asiatics, as appears from the rites which they used in the sacrifice of Cybele, and other heathen goddesses.
[462] Galatia is a province of Asia Minor, bounded on the west by Phrygia, on the east by the river Halys, or the north by Paphlagonia, and on the south by Lyaconia.
[463] Mysia is another small province of Asia Minor, bounded on the east by Phrygia, on the west by Troas, on the north by Bithynia, and on the south by the river Hermus.
[464] Bithynia is likewise a region of Asia Minor, and received its name from one of its kings, named Bythinus: but in what age he reigned we are not informed.
[465] Troas was a small country belonging to Phrygia Minor, and situated to the west of Mysia, upon the Hellespont. It took its name from its principal city, which was a seaport, and situated about four miles from old Troy.
[466] This is a large province in Greece, and was anciently called Emmathia, but, from the kings of Macedon, it was afterward called Macedonia, which name it has ever since retained.
PHILIPPI
Paul and his companions, having embarked at Troas, sailed to the island of Samothracia,[467] and, the next day, landed at Neapolis,[468] a port in Macedonia, whence they travelled to Philippi,[469] a Roman colony, were they continued some days.
[467] Samothracia is a small island in the Aegean sea, lying to the west of Troas, opposite the coast of Thrace, whence it received its name.
[468] Neapolis was a seaport, and stood very near to Thrace. At first it belonged to that province, but was afterward taken into Macedonia.
[469] Philippi was one of the chief cities of Macedonia, lying to the west of Neapolis. It was originally called Dathos, but afterward took its name from Philip, the famous king of Macedon, who repaired and beautified it. In process of time it became a Roman colony, and the inhabitants enjoyed the privileges of Roman citizens, and were governed by the Roman laws. These indulgences were conferred on them both by Julius and Augustus Caesar, very probably, in memory of the two great battles that were fought in the plains adjacent, the first between Julius and Pompey the Great, and the second between Augustus and Mark Antony on the one side, and Cassius and Brutus on the other.
At a small distance from Philippi the Jews had a proseuche, or place of devotion, which was much frequented by the devout women of their religion, who met there to pray and hear the law. In this place Paul and his companions preached the glad tidings of the gospel, and, by the influence of the Holy Spirit, made many converts. Among these was a certain woman named Lydia, a seller of purple in Philippi, but a native of Thyatira,[470] whom they baptized, with her household; in return for which she invited them to lodge in her house during their abode in that city.
[470] This ancient city still survives as an inhabited site, under the Turkish name of Ark-hissar, or the White castle. It can not however compare with the two other inhabited sites, being greatly inferior to Pergamos, and immeasurably so to Smyrna. In ancient remains it is poorer than any of the seven. It is situated about twenty-seven miles to the north of Sardis, and is thus noticed by Pliny Fisk, the American missionary: “Thyatira is situated near a small river, a branch of the Caicus, in the center of an extensive plain. At the distance of three or four miles it is almost completely surrounded by mountains. The houses are low; many of them of mud or earth. Excepting the motsellim's palace, there is scarcely a decent house in the place. The streets are narrow and dirty, and everything indicates poverty and degradation. We had a letter of introduction to Economo, the bishop's procurator, and a principal man among the Greeks of this town.... He says the Turks have destroyed all remnants of the ancient church; and even the place where it stood is now unknown. At present there are in the town one thousand houses for which taxes are paid to the government” (Memoir of the Rev. P. Fisk. Boston, Mass. 1828). It appears, from Hartley, that the Greeks occupy three hundred houses, the Armenians thirty. Each of them has a church. The town is embosomed in poplars and cypresses. The traveler last named observes: “The sacred writer of the Acts of the Apostles informs us that Lydia was a seller of purple in the city of Thyatira; and the discovery of an inscription here, which makes mention of 'the dyers,' has been considered important in connection with this passage. I know not if other travelers have remarked, that even at the present time. Thyatira is famous for dying. In answer to inquiries on the subject, I was informed that the cloths which are dyed scarlet here, are considered superior to any others furnished by Asia Minor; and that large quantities are sent weekly to Smyrna, for the purposes of commerce.”
DEMON CAST OUT OF GIRL
As Paul and his companions were one day going, as usual, to the before-mentioned place of devotion, they were met by a certain damsel, who was possessed with a spirit of divination, by means of which her masters acquired considerable advantage. This woman followed Paul and his companion, crying out, “These men are the servants of the Most High God, which show us the way of salvation.” Paul, at first took no notice of her, not being willing to multiply miracles without necessity. But when he saw her following them several days together, he began to be troubled; and therefore, in imitation of his great Master (who would not suffer the devil, to acknowledge him, lest his false and lying tongue should prejudice the truth in the minds of men), commanded the spirit, in the name of Jesus, to come out of her. Accordingly the evil spirit obeyed, and at that instant left the damsel.
PAUL AND SILAS ARRESTED
This miraculous cure proving a great loss to her masters, who had acquired large sums from her soothsaying, they were vehemently incensed against the apostles. They therefore caused Paul and Silas to be apprehended and carried before the magistrates of the city, to whom they accused them of introducing many innovations, which were prejudicial to the state, and unlawful for them to comply with, as being Romans.
BEATEN AND IMPRISONED
The magistrates, being concerned for the tranquillity of the state, and fearful of all disturbances, were very forward to punish the offenders, against whom the multitude testified; and therefore they commanded the officers to strip them, and scourge them severely as seditious persons. This was accordingly done, after which they were committed to close custody, and the jailer, having received a strict charge to keep them in the utmost security, not only thrust them into the inner prison, but likewise made their feet fast to the stocks.
SINGING AND EARTHQUAKE
But neither the obscure dungeon, nor the pitchy mantle of the night, can intercept the beams of divine joy and comfort from the souls of pious men. Their minds ware all serenity; and at midnight they prayed, and sung praises to God so loud, that they were heard in every part of the prison. Nor were their prayers offered to the throne of grace in vain: an earthquake shook the foundations of the prison, opened the doors, loosed the chains, and set the prisoners at liberty.
JAILER IS SAVED
This convulsion of nature roused the jailer from his sleep; and concluding, from what he saw, that all his prisoners were escaped, he was going to put a period to his life, which being observed by Paul, he hastily called out, “Do thyself no harm, for we are all here.” The keeper was as much surprised at this as he had been before terrified at the thoughts of their escape; and calling for a light, he went immediately into the presence of Paul and Silas, fell down at their feet, took them from the dungeon, brought them to his own house, washed their stripes, and then besought them to instruct him in the knowledge of that God who was so mighty to save. Paul readily granted his request, telling him, that if he believed in Jesus Christ, he and his whole house might be saved. Accordingly the jailer, with all his family, were, after a competent instruction, baptized, and received as members of the Christian church--How happy a change does the doctrine of the gospel make in the minds of men! How does it smooth the roughest tempers, and instill in their minds the sweetest principles of civility and good-nature! He, who put a few moments before tyrannized over Paul and Silas with the most cruel usage, now treated them with the greatest respect, and showed them the highest marks of kindness.
MAGISTRATES REBUKED
Early the next morning the magistrates (either having heard what had happened, or reflecting on what they had done as too harsh and unjustifiable) sent their sergeant to the jailer, with orders immediately to discharge Paul and Silas. The jailer joyfully delivered the message, and bade them depart in peace; but Paul, in order to make the magistrates sensible what injury they had done them, and how unjustly they had punished them without examination or trial, refused to accept of their discharge, alleging, “that they were not only innocent persons, but denizens of Rome; that, as they had been illegally scourged and committed to prison, their delivery should be as public as was the injury, and attended with a solemn retraction of what they had done.”
The magistrates were greatly terrified at this message, well knowing how dangerous it was to provoke the formidable power of the Romans, who never suffered any freeman to be beaten uncondemned. They therefore went to the prison, and very submissively entreated them to depart without any further disturbance. This small recompense for the cruel usage they had received was accepted by the meek followers of the blessed Jesus: they accordingly left the prison, and retired to the house of Lydia, in which were a great number of converts. To those they related all that had passed and after some conference with them, they took their leave and departed.
THESSALONICA
From Philippi Paul and his companions travelled toward the west, till they arrived at Thessalonica,[471] the metropolis of Macedonia. Here Paul preached in the synagogues of the Jews three sabbath-days successively, proving, from the predictions of the Old Testament, that the Messiah was to suffer, and to rise again; and that the blessed Jesus was the Messiah spoken of by the prophets. Some of his hearers, among whom were several women of rank and quality, believed, and were converted to the faith, but the greater part of the Jews disapproved of his doctrine.
[471] Thessalonica was anciently called Thesma, from the sea to which it adjoins. It is the opinion of some that it received the latter name in memory of the victory which Philip king of Macedon obtained over the Thessalonians; but others think it took its name from Thessalonica, the wife of Cassander, and daughter of Philip. It is at present called Salonichi, has a safe harbor for the benefit of commerce, and is an archbishop's see of the Grecian church.
During their stay at Thessalonica, they lodged in the house of a certain Christian named Jason, who entertained them very courteously. But the Jews, in general, were so incensed against them, that they would not suffer them to continue at rest. They refused to embrace the gospel themselves, and therefore envied its success, and determined to oppose its progress. Accordingly they gathered together a great number of lewd and wicked people, who beset the house of Jason, intending to take Paul, and deliver him up to an incensed multitude. But in this they were disappointed, he with his companions being removed thence by the Christians, and concealed in some other part of the city. This disappointment increased their rage, and they determined to be revenged on Jason, who had concealed them. Accordingly they seized him, with some others of the brethren, and carried them before the magistrates of the city, accused them with disturbing the peace of the empire, and setting up Jesus as a king, in derogation of the emperor's dignity and authority. In consequence of this accusation, both the people and magistrates became their enemies; and though Jason was only accused of harboring Paul and his companions, yet the magistrates could not be prevailed on to dismiss Jason and his brethren till they had given security for their future appearance.
BEREA
As soon as the tumult was over, those Thessalonians who had been converted sent away Paul and his companions, by night, to Berea, a city about fifty miles to the south of Thessalonica. Here also Paul's great love for his countrymen the Jews, and his earnest wishes for their salvation, excited him to preach to them in particular. Accordingly, he entered into their synagogue, and explained the gospel to them, proving, from the scriptures of the Old Testament, the truth of the doctrine he advanced. The Jews here were of a more ingenuous and candid temper than those of Thessalonica; and as they heard him, with great reverence and attention, expound the Scriptures, so they searched diligently, whether his proofs were proper and pertinent, and consonant to the sense of the text to which he referred. Having done this, and found everything agreeable to what Paul had advanced, many of them believed; and some Gentiles (among whom were several women of quality) following their example, became obedient to the faith. The news of this remarkable success being carried to Thessalonica, the Jews of that place were so incensed, that great numbers of them went to Berea, and raised tumults in that city; in consequence of which Paul, to avoid their fury, was obliged to leave the place, but Silas and Timothy, who, perhaps, were either less known, or less envied, remained behind.
ATHENS
Paul, leaving Berea under the conduct of certain guides, it was imagined that he designed to retire by sea out of Greece, that his restless enemies might cease their persecution; but the guides, in conformity to Paul's direction, conducted them to Athens,[472] where they left him, after receiving orders to tell Silas and Timothy to repair to him as soon as possible.
[472] Athens was once the most celebrated city for learning of any in the world. It was situated on a gulf of the Aegean sea, which comes up to the isthmus of the Peloponnese, or Morea, in that district of Greece called Attica, and was the parent of that dialect which was esteemed the purest and finest Greek. Cicero calls it the fountain whence civility, learning, and laws, were derived to other nations.
PAUL CARRIES OUT CAMPAIGN AGAINST POLYTHEISM
While Paul continued at Athens, expecting the arrival of his companions, he walked up and down to take an accurate survey of the city, which he found wretchedly overrun with superstition and idolatry. The inhabitants were remarkably religious and devout, they had a great number of gods whom they adored; false, indeed, they were, but such as they, being destitute of revelation, accounted true, and so very careful were they that no deity should want due honor from them, that they had an altar inscribed, “to the unknown God.”[473]
These superstitious practices greatly afflicted Paul, in consequence of which he exerted all his endeavors to convert the people. He disputed on the sabbath-day in the synagogues of the Jews; and, at other times, took all opportunities of preaching to the Athenians the coming of the Messiah to save the world.
[473] That the Athenians had altars in their public places, without names on them, and others to unknown gods, is evident from the testimony of Laertius, who informs us, that when a great plague raged at Athens and several means had been attempted for the removal of it, they were advised by Epimedies, the philosopher, to build an altar, and dedicate it to the proper and peculiar god to whom sacrifices were due; and the Athenians, not knowing by what name to call him, erected an altar with this inscription: “To the gods of Asia, Europe, and Africa, to the strange and unknown god;” by which, as some imagine, they intended the God of the Jews, who had given such wonderful deliverances to his own people.
Athens--The Areopagus

PAUL STANDS BEFORE COURT
This doctrine was equally new and strange to the Athenians; and though they did not persecute Paul as the Jews had done, yet his preaching Jesus was considered, by the Epicurean[474] and Stoic philosophers, as a fabulous legend. The generality of the people, however, considered it as a discovery of some new gods, which they had not yet placed in their temples; and though they were not unwilling to receive any new deities, yet, as the Areopagus[475] was to judge of all gods, to whom public worship might be allowed, they took him before the members of that court to give an account of his doctrine.
[474] The Epicureans among the Greeks and Romans were much the same as the Sadducees among the Jews; for both denied a divine providence and a future state.
[475] The Areopagus was a celebrated court or senate, where justice was administered to all ranks of people by judges learned in the law. It was situated on Mars' hill, an eminence without the city, and many of the inhabitants of Athens spent much of their time in it, disputing with each other on speculative points, and asking news concerning the progress of the Roman arms in different parts of the world.
PAUL'S SERMON ON MAR'S HILL
Paul, being placed before the judges of this high assembly, explained the nature of the doctrine he taught in a very grave and elegant speech, the substance of which was to this effect: “Ye men of Athens, I am here brought as a prisoner into your supreme tribunal, as one who sets forth strange doctrines; and yet, from the observations I have made since I arrived in your city, I find you so much attached to superstition, that you know not what you worship, nay, that you even have such a number of idols, that you can not find names for them; for one of your altars has upon it an inscription to the unknown God. That the true God of heaven and earth is, in a great measure unknown to you is very evident, and that is the Being whose works I now publish to you. By him was all nature created; and as he fills immensity with his presence, so he can not be circumscribed by temples made with hands. Our worship, as men, can add nothing to his perfections; for all we have, and all we enjoy, is the unmerited gift of his inexhaustible bounty. When he created us out of nothing, he appointed that we should consider ourselves as children of the same common parent; and in the course of his providence he has so ordered it, that either by nature or revelation we should use such means as may, in the end, lead us to the knowledge of himself, and promote our eternal happiness, for he is everywhere present, and none of our thoughts can be hidden from him. Nay, be not surprised, for one of your own poets has expressly declared, that we are the offspring of the Supreme Being, and therefore, we are not to form carnal notions of his perfections, as if he could be represented in a human shape. It is true, God, in his infinite mercy, drew a veil over those ages of ignorance; but now he hath made his will known and, therefore; those who have been long slaves to their lusts and passions, are commanded to turn from the evil of their ways, in order to obtain the divine favor. And this is the more necessary, because he hath fixed, by an unalterable decree, that when the universal frame of nature shall be dissolved, he will raise mankind from the grave, and reward or punish them according to their works here below. As a proof of this he has already raised up Christ from the dead, and, as he has become the first fruits of those who still sleep, so he has ordered that by him all mankind shall be judged. Such is the doctrine I deliver unto you, and I leave you to judge whether or not I have acted as an impostor.”
SEVERAL PEOPLE OF NOTE CONVERTED
That part of Paul's discourse in which he mentioned the resurrection, gave great offence to some of the philosophers, who mocked and derided him; while others, more modest, but not satisfied with the proofs he had given, gravely said, “We would hear thee again of this matter.” After this Paul left the court, but not without some success, for a few of his auditors (among whom were Dionysius, one of the senators, and Damaris, a lady of considerable rank) believed his doctrine, and attended his instructions. Thus boldly did this intrepid servant and soldier of Jesus Christ assert the cause of his divine Master among the great, the wise, and the learned; and thus did he reason, with the most distinguished strength and eloquence, on the nature of God, and the manner in which he has commanded his creatures to worship him even in spirit and in truth.
Corinth--View of the Acropolis

TIMOTHY AND SILAS AT THESSALONICA
During Paul's stay at Athens, Timothy and Silas (according to the orders they had received) came to him from Thessalonica, with an account that the Christians there had been under persecution from their fellow-citizens ever since his departure. This gave great uneasiness to Paul, and at first inclined him to visit them in person, in order to confirm them in the faith they had embraced. But reflecting on the consequences that might ensue if he went himself, he sent Timothy and Silas to comfort them, and put them in mind of what he had before told them, namely, that persecution would be the constant attendant on their profession.
PAUL AT CORINTH
After the departure of Timothy and Silas, Paul, left Athens, and went to Corinth,[476] where he met with a certain Jew, named Aquila, lately come from Italy, with Priscilla his wife, because Claudius had made an edict for banishing all the Jews from Rome. Paul having instructed these two in the Christian faith, took up his lodgings with them (and made their house his principal place of residence) during his stay at Corinth. Every sabbath-day he preached in the synagogues, laboring to convince both Jews and Greeks, that Jesus was the true Messiah.
[476] The large and wealthy city of Corinth was the metropolis of Achaia, and situated upon the isthmus of the same name, which joins the Peloponnesus to the continent. Its situation was highly favorable for that commerce which ultimately rendered it one of the most wealthy and luxurious cities of the world. For, being between two ports, the one of which was open to the eastern and the other to the western navigator, while its geographical situation placed it, as it were, in the center of the civilized world, it became the point where the merchants from the three quarters of the globe met and exchanged their treasures. It was also celebrated for the Isthmian games, to which the apostle makes some striking and remarkably appropriate allusions, in his Epistles to the Corinthians. Nor should it be unnoticed that in the center of the city there stood a famous temple of Venus in which a thousand is priestesses of the goddess ministered to licentiousness, under the patronage of religion. From such various causes Corinth had an influx of foreigners of all descriptions, who carried the riches and the vices of all nations into a city, in which the merchant, the warrior, and the seaman, could enjoy them for his money. Devoted to traffic, and to the enjoyment of the wealth which that traffic secured, the Corinthians were exempt from the influence of that thirst for conquest and military glory by which their neighbors were actuated; hence they were seldom engaged in any war, except for the defence of their country, or in behalf of the liberties of Greece: yet Corinth furnished many brave and experienced commanders to other Grecian states, among whom it was common to prefer a Corinthian general to one of their own or any other state. As might be expected, Corinth was not remarkably distinguished for philosophy or science; but its wealth attracted to it the arts, which assisted to enrich and aggrandize it, till it became one of the very finest cities in all Greece. The Corinthian order of architecture took its name from that rich and flowery style which prevailed in its sumptuous edifices--its temples, palaces, theaters, and porticoes.
The Corinthians having ill-treated the Roman ambassadors, their city fell a prey to the Romans, with all its treasures and works of art, and was totally destroyed by Mummius. It lay a long while desolate, till it was rebuilt by Julius Caesar, by whom it was peopled with a colony of Romans; and, favored by its admirable situation, it was soon restored to a most flourishing condition. “The ancient manners,” says Hug, “abundantly returned: Acro-Corinth was again the Isthmian Dione, and an intemperate life was commonly called the Corinthian mode of life. Among all the cities that ever existed this was accounted the most voluptuous; and the satirist could only jocularly seem to be at a loss whether, in this respect, he should give the preference to Corinth or to Athens.”
Corinth still exists as an inhabited town, under the name of Corantho. It is a long straggling place, which is well paved, and can boast of some tolerably good buildings, with a castle of some strength, which is kept in a good state of defence. There are still some considerable ruins, to attest the ancient consequence of Corinth, and the taste and elegance of its public buildings. The extensive view from the summit of the high mountain which commands the town, and which was the Acropolis (Acro-Corinth) of the ancient city is pronounced by travelers to be one of the finest in the world.
I THESSALONIANS WRITTEN
A short time after Paul had been at Corinth, Timothy and Silas arrived thither from Thessalonica, with the joyful news of the steadfast adherence of the Christians in that city to the truth of the gospel. This was a matter of great consolation to Paul, who thereupon wrote his first epistle to the Thessalonians. In this epistle “he highly applauds their courage and zeal in the belief of the Christian religion, and exhorts them to a noble constancy and perseverance amidst their afflictions: he commends them for their charity to the believers in Macedonia, and gives them many instructions concerning conversation, and leading a good life: he exhorts them to the practice of all purity and holiness; to avoid idleness; to be diligent in their callings, and not immoderate in their grief for the dead; and concludes with instructions to them concerning the doctrine of the resurrection, the manner of Christ's coming to judge the world, and the obligation all were under to make a timely preparation for so solemn an event.”
Ruins of the Temple of Diana, at Ephesus

MANY SAVED IN CORINTH
After the arrival of Timothy and Silas at Corinth, Paul preached the doctrine of Christ with fresh ardor to the Jews; but they, instead of attending to what he said, opposed him, and what they could not conquer by fair argument, and force of reason, they endeavored to carry by noise and clamor, blended with blasphemous and opprobrious language. In consequence of this, Paul, to testify his abhorrence of their behavior, shook his garments, and told them, that since they were determined to draw down the vengeance of Heaven upon their own heads, he was absolutely guiltless and innocent, and would thenceforth address himself to the Gentiles. Accordingly he left them, and repaired to the house of one Justus, a religious proselyte, where, by his preaching and miracles, he converted great numbers to the faith, among whom were some few Jews, particularly Crispus, the chief ruler of the synagogue, and two others of considerable distinction, who, with their families, were baptized, and admitted members of the Christian church.
The modern City of Corinth, viewed from the Bay

GOD PROMISES PROTECTION TO PAUL
Paul was greatly perplexed in his mind on account of the perverseness and obstinacy of the Jews, and began to despair of being able to convince them of the impropriety of their behavior, or to bring them to an effectual discernment of the truth of his doctrine. But he was encouraged to persevere in the attempt by a heavenly vision, in which he was told, that notwithstanding the bad success he had hitherto met with, there was a large harvest to be gathered in that place: that therefore he should not be afraid of his enemies, but preach the gospel boldly, for that he might be assured of the divine protection in all his undertakings. In consequence of this, and in certain hopes of success, Paul continued at Corinth for the space of one year and six months, teaching the word of God with various success to the people.
GENTILES BEAT THE SYNAGOGUE RULER
Some time after Paul had received encouragement from the heavenly vision, the Jews made a general insurrection against him, and having taken him into custody, carried him before Gallio, who at that time was pro-consul of Achaia. The accusation they laid against him was, that he had attempted to introduce a new religion contrary to what was established by the Jewish law, and permitted by the Roman powers. But, as Gallio apprehended that this was a controversy which did not fall under the cognizance of the civil judicature, he would not have any concern in it, and therefore ordered his officers to drive them out of the court. Upon this the Gentiles took Sosthenes, a ruler of the synagogue, and one of Paul's chief accusers, and beat him publicly before the tribunal; but this did not give the pro-consul the least disturbance.
II THESSALONIANS WRITTEN
Paul continued at Corinth some time after this incident, and before his departure thence, wrote his second epistle to the Thessalonians. In this epistle “he endeavors to confirm their minds in the faith, and to animate them courageously to endure persecution from the unbelieving Jews, a lost and undone race of men, whom the divine vengeance was ready to overtake: he rectifies the misinterpretation which false teachers had made of some passages in his former epistle, relative to the day of judgment, as if it was just at hand, and shows what events (especially that of the coming and destruction of the man of sin) must precede the approach of that day. Having craved their prayers in his behalf, and made his request to God in theirs, he concludes with divers precepts, especially to shun idleness and ill company, and not to be weary in well doing.”
PAUL CELEBRATES THE PASSOVER
After Paul had planted the church of Corinth, he left that city, and taking with him Aquila and Priscilla, embarked at Cenchrea, whence they sailed to Ephesus. Here he preached some time in the synagogue of the Jews; but being resolved to attend the celebration of the Passover at Jerusalem, he set sail for Caesarea, leaving behind him Aquila and Priscilla, to whom he promised to return (if God would permit) as soon as possible. From Caesarea Paul proceeded to Jerusalem, and after having visited the church there, and kept the feast of the Passover, went to Antioch. Here he stayed some time, and then traversed the countries of Galatia and Phrygia, taking his course toward Ephesus, and confirming the new-converted Christians in every place through which he passed.
APOLLOS' SERVICE
During the time Paul spent in this large circuit, Providence took care of the churches of Ephesus and Corinth by means of one Apollos, an eloquent Jew of Alexandria, and well acquainted with the law and writings of the prophets. This man, going to Ephesus, though he was only instructed in the rudiments of Christianity, and John's baptism, yet taught with great courage, and a most powerful zeal. After being fully instructed in the faith by Aquila and Priscilla, he passed over into Achaia, being furnished with recommendatory letters by the churches of Ephesus and Corinth. He was of great service in Achaia, by watering what Paul had planted, confirming the disciples, and powerfully convincing many others of the Jews that Jesus was the true and only Messiah promised in the sacred writings.
JOHN'S FOLLOWERS SAVED
“While Apollos was thus employed, Paul returned to Ephesus, where he took up his abode for a considerable time. The first thing he did after his return was, to examine certain disciples (in number about twelve) whether they had received the Holy Ghost since they believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus.” (Acts 19:3-6). After the apostle had prayed and laid his hands on them, they received the gift of tongues and other miraculous powers.
MANY SAVED IN EPHESUS
After this Paul entered into the Jewish synagogues, in which (for the first three months) he daily contended and disputed with the Jews, endeavoring, with great earnestness and resolution, to convince them of the truth of the Christian religion. But when, instead of meeting with success, he found they were inflexible in their obstinacy and infidelity, he left the synagogue, and taking those with him whom he had converted, instructed them, and others who resorted to him, in the school of one Tyrannus. Here he continued to preach the gospel two years, by which means the Jews and proselytes had an opportunity of hearing the glad tidings of salvation; and as miracles were the clearest evidence of a divine commission, God was pleased to testify the truth of the doctrine Paul preached, by a variety of miraculous operations, many of which were of the most peculiar and extraordinary nature; for he not only healed those diseased persons that came to him, but if handkerchiefs or aprons were only touched by him, and applied to the sick, or those possessed with evil spirits, they were instantly cured.
EXORCISTS ASSAULTED
In the city of Ephesus and its neighborhood were many vagabond Jews, who went about from one place to the other, pretending to cure diseases, and cast out devils by their exorcisms. Among these were seven brothers (the sons of one Sceva, a Jewish priest) who observing with what facility Paul effected his miraculous cures and dispossessions of evil spirits, attempted themselves to do the like; and, to add greater force to their proceedings, instead of the usual form of incantation (which was in the name of the God of Abraham, Isaac, and Jacob), they invoked the name of Jesus over a demoniac. But here it pleased God to make a most distinguished and visible difference between those who applied this powerful name regularly and with commission, and others, who, of their own heads, and for ill designs, dared to usurp it; for the demoniac, falling upon the exorcists, tore off their clothes, wounded their bodies, and scarce suffered them to escape with their lives.
PUBLIC BURNING OF WITCHCRAFT
When this singular event came to be known among the Jews and Gentiles in Ephesus, they were filled with such a reverential fear, that none dared to mention the name of Jesus, but with the most profound respect; and many, who had addicted themselves to the study of magic, acknowledged their sins, and publicly burnt their books, the value of which was estimated at no less than fifty thousand pieces of silver. So efficacious was the gospel of Christ in these parts!
PETER IN CHALDEA WRITES I PETER
While Paul was diligently pursuing his ministry at Ephesus, Peter was preaching the gospel to the Jews in several provinces of the lesser Asia; whence, travelling eastward, he at length came to the ancient city of Babylon in Chaldea. Here he stayed some time, and hence wrote his first epistle (which is called a catholic or general epistle) to the converted Jews who were dispersed in various parts of Chaldea. Peter introduces this admirable epistle with a solemn thanksgiving to God for their call to Christianity, whereby they had obtained a lively hope of an eternal inheritance in heaven; after which he recommends them to the practice of several virtues, as a means to make their calling and election sure, namely, “that they should live in a constant worship and fear of God, and imitate their master Jesus Christ, in holiness and purity; that they should be diligent hearers of the gospel, and grow up to perfection by it; that they should lead exemplary lives among the Gentiles, abstaining from carnal lusts, and behaving themselves with modesty, thereby to convince their enemies that calumnies would be unreasonable; that they should behave themselves well under their respective relations, submitting themselves to their governors, whether superior or inferior to themselves in point of circumstances; that servants should obey their masters, wives be subject to their husbands, and husbands honor their wives; that they should all love one another fervently and unfeignedly, bear afflictions patiently, live in union, and sympathize with each other in their afflictions. And lastly, that the ministers and pastors of the several churches should take special care of the flocks committed to their charge; teach them diligently, and govern them gently, not seeking their own gain and profit, but the salvation of the souls of the people”--This is the purport of Peter's epistle to the converted Jews; and the whole is written with a fervor and zeal truly consistent with the sentiments and abilities of so great an apostle. The language is simple, and every expression so formed, as to convey a thorough idea of his meaning to the weakest capacity. All the arguments he makes use of to teach them patience are drawn from the sacred writings, and are consistent with the doctrines of true religion.