spent at Thessalonica. But there are circumstances mentioned in the apostle's epistles, from which we may infer that they spent some months in planting the church there; such as, that during his abode at Thessalonica he received money twice from the Philippians, (Philip. iv. 15.), and communicated the spiritual gifts to the brethren in plenty, (1 Thess. v. 19.), and appointed goaμas, presidents, or rulers, statedly to exercise the ministry among them, (1 Thess. v. 12.) having formed them into a regular church: all which implies, that he abode a considerable time in this city.

In Berea, Paul and his Assistants preach the Gospel to the Jews with great success; but the unbelieving Jews come from Thessalonica, and stir up the people against them. Paul goes to Athens.

On their arrival in Bercea, Paul and Silas, notwithstanding the evil treatment they had experienced in Thessalonica, went into the synagogue and preached Christ: Acts xvii. 11. These Jews were more noble (they were of a more excellent disposition) than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether these things were so; namely, the things which Paul preached concerning the sufferings and resurrection of the Christ, using great candour and impartiality in the search. 13. Therefore many of them believed; also of the honourable women which were Greeks, (that is, proselytes, for so the word is commonly used by Luke), and of the men not a few. Thus a numerous church was gathered in Bercea likewise, consisting both of the Jews and of the Gentiles; but especially of the Gentiles. For many of the Grecian ladies had Jewish slaves, by whom they were taught to worship the true God, and to frequent the synagogue, where they heard Paul preach, and were converted; and after their conversion were instrumental in persuading their husbands to hear the gospel; so that many of them likewise believed.

While the apostle was thus successfully preaching the gospel at Beroa, he often recollected with grief, that he had been obliged to leave Thessalonica before the brethren there were fully instructed; that, being new converts, they were ill fitted to sustain persecution and affliction for the word; and that his enemies might impute his flight either to want of affection for his disciples or to cowardice. For they might allege, that he was afraid to appear before the rulers and men of learning in Thessalonica, being conscious that he was not able in their presence to defend the doctrines which he had preached. These considerations made such an impression on Paul's mind, that, once and again, while in Beroa, he had resolved to return to Thessalonica, to strengthen the disciples, and to defend the gospel; but Satan hindered him, by filling the hearts of the unbelieving Jews of Thessalonica (1 Thess. ii. 18.) with such malice against the gospel, that when they heard of its great success in Berca, they came thither, Acts vii. 12. and stirred up the people,' the idolatrous multitude, against Paul, whom no doubt they represented as an enemy of their gods; wherefore the brethren, anxious for his safety, had him privately conducted to Athens. But Silas and Timothy, being less obnoxious to the Jews, remained at Beroa still. Neverthe less, when the brethren who accompanied Paul to Athens departed, he sent an order by them, 15. to Timothy and Silas, to come to him with all speed;' because he did not choose, I suppose, to preach at Athens without the aid of his fellow labourers in the ministry, who were now in Thessalonica, 1 Thess. iii. 1, 2.

At Athens Paul disputes daily in the Synagogue with the Jews, and in the Market-place with the Epicurean and Stoic Philosophers. They carry him to the Areopagus, where, in a most elegant oration, he shews the Areopa gites the absurdity of the common idolatry; but with little success. He goes to Corinth.

ATHENS, having now passed the zenith of her political splendour, was declining ever since the Romans, after conquering Greece, fixed the seat of their government at Corinth. Nevertheless its fame for learning was still as great as ever; for at the time Paul visited Athens, that city was full of philosophers, rhetoricians, orators, painters, statuaries, and of young persons who came to learn philosophy and the arts. But this sort of people, being generally very idle, were great talkers, and had an insatiable curiosity; so that the character which Luke has given of the Athenians and strangers there, is perfectly just: Acts xvii. 21. All the Athenians, and strangers who were there, spent their time in nothing else, but either to tell or hear some new thing.'-Further, Pausanias says, There were more images in Athens than in all Greece besides; and that they worshipped the gods more than all Greece. Well, therefore, might Paul tell the Areopagites, that he perceived they were in all things (Sudoeste) very religious.'

The apostle, it would seem, had resolved not to preach in Athens till Timothy and Silas arrived. Yet when he saw the city wholly given to idolatry, he could no longer forbear. Acts xvii. 16. Now when Paul waited for them at Athens, his spirit was stirred in him, (he felt great grief and indignation), when he saw a city, (in which learning and arts were carried to greater perfection than anywhere else) narudanov, full of idols.' Wherefore, as there was a synagogue of Jews in Athens, he went into it first, as his manner was, 17. and disputed with the Jews and with the devout persons,' or religious proselytes; for to them the gospel was to be offered before it was preached to the Gentiles.

While Paul was thus employed, Timothy came from Bercea to Athens, and informed him that the idolatrous Thessalonians, displeased to see so many of their countrymen deserting the temples and altars of their gods, had joined the Jews in persecuting the disciples, 1 Thess. ii. 14. On hearing this, Paul thought it good to be left at Athens alone, (1 Thess. iii. 1.), and sent Timothy to Thessalonica, to establish and comfort the brethren concerning their faith.

After Timothy's departure, Paul, Acts xvii. 17. 'disputed in the market daily, with them that met with him. 18. Then certain of the Epicureans and Stoics encountered him; and some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods; because he preached to them Jesus, and the resurrection (of all mankind by Jesus). 19. And they took him, and brought him unto Areopagus,' the court at Athens which judged of all matters pertaining to religion, and particularly the introduction of new gods; saying, May we know what this new doctrine whereof thou speakest is? 20. For thou bringest certain strange things to our ears: we would know, therefore, what these things mean.' This course the Athenians took with Paul, not from the love of truth, but as the historian observes, ver. 21. from mere curiosity; as the event afterwards proved.-The apostle being thus called to declare the new doctrine whereof he spake, to an assembly consisting of senators, philosophers, rhetoricians, and statesmen, willingly embraced the opportunity; and in a most eloquent discourse, prepared his illustrious auditors for receiving that doctrine which appeared to them so strange, by shewing them the absurdity of the com

monly received idolatry, and by speaking on that delicate subject, with an address and temper, and strength of reasoning, which would have done honour to the greatest orators of Greece or Rome.

His discourse to the Areopagites Paul introduced with a handsome compliment to the Athenians in general. He told them, that he perceived they were extremely religious; for, lest any God should be neglected by them, he found they had erected an altar to the unknown God; and from this he inferred, that it would not be unacceptable, if he should declare to them that God whom they ignorantly worshipped. Acts xvii. 22. Ye men of Athens, I perceive that in all things ye are (durduVeg) very religious. 23. For as I passed by and beheld (ra) the objects of your worship, I found an altar with this inscription, To the unknown God. Whom therefore ye ignorantly worship, him declare I unto you.' (No. XXI.)-The true God, whom the apostle affirms the Athenians ignorantly worshipped, and the worship that is acceptable to him, he declared in the following manner;-24. 'God, who made the world, and all things therein, seeing he is Lord of heaven and earth, dwelleth not in temples made with hands.' God hath no need of temples to dwell in, seeing he hath made the world, and is the Lord or possessor of the universe. Ye therefore greatly err in thinking, that by erecting magnificent temples and images, and by consecrating them, ye draw God down into them, and prevail with him to reside among you in such a manner as to be present nowhere else. That vulgar notion is unworthy of men whose minds are improved by science, and who, from God's having made the world, ought to know that his presence is not confined to temples made by men. 25. Neither is worshipped with men's hands, as though he needed any thing. Neither is the true God worshipped with sacrifices and meats prepared by men's hands, if these things are offered to him, as though he needed to be fed with the fruits of the earth, and with the flesh of beasts, and refreshed with the steams of sacrifices and incense. The truth is, 'seeing he giveth to all,' whether men or beasts, life, and breath, and all things,' it is evident that men can contribute nothing to his life or happiness. 26. And hath made of one blood all nations of men to dwell on the face of the whole earth.' By the liberal provision which he hath made, everywhere, of the necessaries of life, he hath from one man and woman multiplied the human race, so as to form those different nations which cover the face of the whole earth. How then can ye fancy that he himself needs to be lodged, and clothed, and fed by men? 'And hath determined the times before appointed, and the bounds of their habitation; also he hath assigned to each of these nations their times of existence, and the particular countries they were to inhabit, according as he had before appointed these things. By all which he shows, that he governs the world by a most wise providence, contrary to what you Epicureans teach; and also that his government is most free, contrary to the doctrine of the Stoics. This most wise and free government of the nations of men, God carries on through all ages, for this purpose, 27. 'that they should be led to seek the Lord, if haply they might feel after and find him; (xx) and truly indeed he is not far from any one of us.' Though he be not the object of men's senses, it is no difficult matter to find God; because he is not far from any one of us. 28. For the structure of our body, and the union of our soul to that exquisite piece of material mechanism, together with the noble faculties of our soul wherein we resemble God, and the admirable end for which this wonderful composition of soul and body is formed, affords to every man, not only an idea, but a proof, of the divinity residing within him, supporting and animating him: so

that it may truly be said, 'In him we live, and move, and have our being, as one of your own poets (Aratus) hath said.'-Who also hath added another sentiment, equally just and striking: That we are his offspring, in respect of the reason, and intelligence, and other mental powers similar to his, which we possess. 29. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto (that is, can be represented by) an image of gold, or silver, or stone, however curiously graven by art and man's device;' because such things conveying no idea of mind, if they are likenesses of God, they represent him to be mere matter void of intelligence, than which nothing can be more impious. The apostle having, in this manner, shewn the philosophers of Athens the gross absurdity of their idolatrous worship, concluded his oration with telling them, Acts xvii. 30. that the times of this ignorance God winked at.' He allowed mankind to go on in their ignorance, without instructing them by messengers divinely commissioned; because he meant to show them experimentally the insufficiency of their own reason in matters of religion. But now, by messengers divinely authorized, 'he commandeth all men everywhere to repent' of their ignorance, idolatry, and wickedness. And to persuade them effectually to do so, he hath set before them the greatest of all motives, that of a future judgment. 31. Because he hath appointed a day in the which he will judge the world in righteousness, by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.' The resurrection of Jesus from the dead hath put the resurrection and judgment of all men, repeatedly declared by Jesus, beyond a doubt. 32. But when they heard of the resurrection, some,' namely the Epicureans, mocked, and others (more candid) said, We will hear thee again of this matter.' And having said this, they put an end to the apostle's discourse and to the assembly, without allowing him an opportunity of shewing how the resurrection of Jesus renders the resurrection and judgment of mankind probable, or of explaining the other fundamental doctrines of the gospel. 33. And so Paul departed from among them,' astonished, no doubt, that men who professed wisdom were so little able to discern truth. 34. 'Howbeit some clave unto him and believed, among the which was Dionysius the Areopagite,' one of his judges, ' and a woman (of some note) named Damaris, and others with them:' who it seems were the only persons Paul met with in this famous mart of learning, capable of seeing and acknowledging the absurdity of the prevailing idolatry.

It is not said that Paul wrought any miracles at Athens; and the little success with which he preached, gives reason to suspect that he wrought no miracles there. Perhaps in this he acted by divine direction, to try what reception the gospel would meet with from learned and inquisitive men, when offered to them merely upon the footing of its own reasonableness. The truth is, if such an experiment was anywhere to be made, in order to confute those, in after-times, who should affirm that the general reception of the gospel in the first age was owing not to miracles, but to the absurdities of heathenism, and to the reasonableness of the gospel doctrine, Athens surely was the place where the trial could be made with most advantage, and Paul's oration in the Areopagus was the discourse which should have convinced reasonable men. Nevertheless, at Athens, where the human faculties were carried to the greatest perfection, the apostle was not able to convince his hearers of the folly of idolatry, nor of the reasonableness of worshipping the only living and true God, by purity of mind and goodness of life. And therefore the gospel, which taught these sublime truths, was rejected by the philosophers as

unfit for the common people, and they remained as much attached to their errors as before.

After having so unsuccessfully preached to the philosophers and others in Athens, the apostle judged it need less any longer to attempt, by natural means, the conversion of such a vain, unprincipled, frivolous people. And being allowed to use no other means, he left them as incorrigible, and went forward to Corinth, now become more considerable for the number, the learning, and the wealth of its inhabitants, than even Athens itself.

At Corinth Paul preaches in the synagogue. Timothy and Silas come to him from Thessalonica. He testifies to the Jews that Jesus is the Christ. He teaches in the house of Justus. Christ appears to him in a vision. He writes his First Epistle to the Thessalonians. Then goes into Peloponnesus. At his return to Corinth, he writes his Second to the Thessalonians. The Jews bring him before Gallio, who drives them from the judgment-seat with disgrace. He goes, with Aquila and Priscilla, by sea to Ephesus. Then sails to Syria. CORINTH was situated on an isthmus, or narrow neck of land, which joined Peloponnesus to Greece. On the east side of the isthmus were the ports of Cenchrea and Schoenus, which received the merchandise of Asia by the Saronic Gulph; and on the west side, the port of Lechæum received the merchandise of Italy, Gaul, and Spain, by the Crissæan Gulph. Corinth, being thus conveniently situated for commerce, soon became extremely rich and populous; and being situated on the isthmus which joined Peloponnesus to Greece, it commanded both countries. In the course of the Achæan war, the Roman consul Mummius burnt it to the ground; but Julius Cæsar rebuilt it after it had long lain in ashes. See Pref. to 1 Cor. sect. 2.--When Achaia was made a Roman province, Corinth, becoming the seat of government, soon regained its ancient celebrity in respect of commerce and riches, but especially in respect of the number and quality of its inhabitants. For, at the time the apostle arrived, Corinth was full of learned men, some of whom taught philosophy, rhetoric, poetry, and painting; others studied these sciences and arts; in so much that there was no city in Greece, where philosophy, and the fine arts, and learning, were carried to greater perfection than at Corinth; no city in which there were more men of a cultivated understanding. These circumstances rendered Corinth a fit scene on which to display the light of the gospel; because if it proved successful among a people so enlightened as the Corinthians, it would be a proof to after-ages of the reality of the miracles by which, as the Christian records affirm, the gospel was established in every country. It is true, but a few of the philosophers and men of learning at Corinth embraced the gospel. Nevertheless, if the apostle's miracles had been impostures, the philosophers and other learned men, being well qualified to judge of such matters, would have detected them, and by so doing, have stopped the progress of the gospel in their city. These were the reasons which induced Paul to spend more than eighteen months in preaching at Corinth, from the time of his first arrival to his departure.

The character of the Corinthians being such as I have described, it is natural to suppose, that they would expect both learning and eloquence in any person who pretended to instruct them. The apostle, well apprized of this, addressed them at the first with great fear and trembling, as he tells us himself, 1 Cor. ii. 3. in so much that Christ found it necessary to encourage him by a vision, in which he commanded him not to be afraid, but to speak boldly, promising that many of the Corinthians should believe the gospel.

ness.

Paul, at his first coming to Corinth, Acts xviii. 2. 'found a certain Jew named Aquila, born in Pontus, lately come from Italy with his wife Priscilla, because that Claudius had commanded all Jews to depart from Rome. (No. XXII.)-3. And because he was of the same craft, he abode with them and wrought; for by their occupation they were tent-makers.' In his youth, Paul, as was observed above, had been bred to that busiAnd it was of great use to him on many occasions, particularly at this time; for by the profits of his labour he maintained himself all the while he abode in Corinth, without burdening the Corinthians in the least. The same course he had followed some time before this, while he preached in Thessalonica. 1 Thess. ii. 9. Ye remember, brethren, our labour and toil. For night and day we wrought (for our own maintenance), in order not to overload any of you, when we preached to you the And afterwards at Ephesus and I gospel of God.' himself, but his assistants also, by the profits of his suppose in many other places, he supported not only labour, as appears from what he said to the elders of Ephesus, Acts xx. 34. Ye yourselves know, that these hands have ministered unto my necessity, and to them that were with me. 35. I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.' Wherefore, not to speak of the apostle's miracles, his disinterestedness in coming all the way from Judea to communicate to the Greeks the knowledge of the true God, and of the way of salvation by Christ, must have made a strong impression on those who were candid; especially when they considered, that their own philosophers communicated none of their knowledge without receiving a hire for so doing.

The Jews being very numerous in Corinth, Paul, according to his custom, began his ministry in the synagogue. Acts xviii. 4. And he reasoned in the synagogue every sabbath-day, and persuaded the Jews and the Greeks,' (Exxnvas), the devout Gentiles; for such only frequented the Jewish synagogue. His first converts at Corinth were Epenetus, and the household of Stephanas, whom he calls the first-fruits of Achaia.' But whether they were Jews or Gentiles is hard to say; only this we know, that his sermons had little influence in converting many of the Jews.

About this time Timothy, after establishing the brethren of Thessalonica in their faith, to whom he had been sent from Athens, left that city to join Paul at Corinth. In his way, calling upon Silas, who was at Bercea, they travelled together to Corinth, where they found the apostle, and gave him the agreeable news, that the Thessalonian brethren stood firm in the faith, bare the persecution of the unbelievers with exemplary fortitude, and entertained a grateful remembrance of their spiritual father, 1 Thess. iii. 6. These tidings filled the apostle with joy, and encouraged him to deal more plainly with the Jews at Corinth than he had hitherto done. Acts xviii. 5. And when Silas and Timothy were come from Macedonia, Paul was pressed in spirit, and testified to the Jews that Jesus was the Christ; founding his testimony upon arguments brought from the scriptures, and upon the miracles which he wrought in confirmation of his doctrine, and upon the spiritual gifts which he conferred upon those who believed. 6. And when they opposed themselves (to this doctrine), and blasphemed' Jesus, by affirming that he was not the Christ, but an impostor,' he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean:' (agreeably to God's declaration, Ezek. xxxiii. 8, 9.): from henceforth I will go to the Gentiles:' I will no longer attempt to convert persons who contemptuously put away the word of God

from them, but I will preach the gospel to the idolatrous Gentiles in this city. 7. And he departed thence, and entered into a certain man's house named Justus, one that worshipped God, whose house joined hard to the synagogue.' Paul chose to preach in the house of this religious proselyte, because, being near to the synagogue, such of the Jews as were of a teachable disposition had thereby an opportunity of hearing him preach. Accordingly, while he preached in the house of Justus, 8. Crispus, the ruler of the synagogue, believed in the Lord, with all his house; and many of the Corinthians, (the idolatrous inhabitants of the city), hearing him, believed and were baptized,' by Silas and Timothy, I suppose; for the apostle affirms, that he baptized none of the Corinthians but Crispus and Caius, and the household of Stephanas. -Acts xviii. 9. Then spake the Lord to Paul by night in a vision. Be not afraid, but speak, and hold not thy peace. 10. For I am with thee, and no man shall set on thee to hurt thec:' speak frequently and boldly; 'for I have much people in this city:' I have in this city many who are disposed to hear the gospel, and who on hearing it will believe. The apostle, thus encouraged by his Master, 11. continued a year and six months teaching the word of God among them.'

Timothy, in the account which he gave of the Thessalonian brethren, had told the apostle, That the persecution against them raged more than ever; being carried on by the idolatrous Gentiles, as well as by the Jews: That while the rulers and the multitude used force in destroying the church, the philosophers and the men of learning endeavoured to overthrow the gospel itself by arguments: That the Thessalonian brethren nevertheless had stood firm against every shock; and that they had a great desire to see the apostle, their spiritual father, to be comforted by him in their distress. These tidings made St. Paul wish exceedingly to return to Thessalonica; but the importance of the work in which he was engaged at Corinth, and the success with which he was carrying it on, rendered it improper for him to depart. However, he supplied the want of his presence, in some measure, by writing to the Thessalonians his first epistle, wherein he furnished them with a demonstration of the divine original of the gospel, to enable them to answer such of the Grecian sophists as attacked their faith with arguments. In that epistle also he comforted those who mourned the loss of their dead relations, by foretelling Christ's return from heaven to raise the dead, and carry his faithful servants to the abodes of the blessed. This by many is reckoned the first of all Paul's apostolical writings; and we may hold it to be so, unless we think his epistle to the Galatians was written from Antioch, a few months after the Council of Jerusalem.

The year and six months which Paul is said to have spent, ver. 11. 'in teaching the word of God among them,' is not to be understood of the Corinthians alone, but of the inhabitants of Achaia also. For it is reasonable to suppose, that the apostle occasionally left Corinth, and went into the country of Peloponnesus, where there were many synagogues of the Jews, especially in the chief cities; and having preached to the Jews and Gentiles in these cities, he returned again to Corinth. To this supposition we are directed by Paul himself; for he insinuates that he preached in the region of Achaia, 2 Cor. xi. 10. And the inscription of his second epistle to the Corinthians shews that he had made many converts in that country. For it runs thus: To the church of God which is at Corinth, with all the saints which are in all Achaia.' Accordingly, his return to Corinth from Peloponnesus, or some other part of Achaia, is considered by him as his second coming to Corinth. For he tells them, 2 Cor. xii. 14. xiii. 1. that he was then coming to them the third time; although, in the history of the Acts,

there is no mention of his being at Corinth more than once before he wrote his second epistle to the church in that city.

It seems, when the letter to the Thessalonians was publicly read, some who were not acquainted with the apostle's manner of writing inferred, from certain expressions in that letter, that the day of judgment was at hand. Impostors also came to Thessalonica, pretending to bring from Paul himself the same doctrine. This error occasioning great confusion among the Thessalonian brethren, with a total neglect of their worldly affairs, tidings thereof were brought to the apostle at Corinth after his return from the region of Achaia. Wherefore he wrote his second epistle to the Thessalonians, to assure them that the day of judgment was not at hand; for that day was not to come till there was a falling away first, and the man of sin was revealed, whose coming he there describes.

་

Paul's great success at Corinth and in Peloponnesus provoked the Jews to the highest pitch of rage, when they found he led his converts to despise the institutions of Moses, by assuring them that they might be justified and saved through faith in Christ, without the use of these institutions. Wherefore, in the year that Gallio, the elder brother of Seneca the philosopher, Acts xviii. 12. was proconsul of Achaia, that is, about the end of A. D. 52, (being the 12th of Claudius, see No. VII.), 'the Jews made insurrection with one accord against Paul, and brought him before the judgment-seat; (all the Jews in Corinth joined in this assault); 13. Saying, This fellow persuadeth men to worship God contrary to the law.' It seems Paul had taught that the law of Moses being now abrogated, men were no longer to worship God with sacrifices and washings, and other bodily services, but in spirit and in truth. And this manner of worship being deemed contrary to the law of Moses, the unbelieving Jews, in a tumultuous manner, brought Paul, the promoter of it, before the proconsul, in order to have him punished as one who, in prescribing a worship contrary to the law of Moses, had acted contrary to the laws of the empire, which tolerated the Jews in the exercise of their religion. 14. But when Paul was now about to open his mouth,' Gallio, sensible of the futility of the charge, would not allow him to make any reply; but himself said to the Jews, If it were a matter of wrong or wicked lewdness;' if ye accused this man of any injury done to particular persons, or of wantonly disturbing the peace of society; O ye Jews, reason would that I should bear with you. 15. But if it be a question (78) of a doctrine, and of names, and of your law;' If your accusation respect opinions taught by Paul which ye think heretical; and whether the names of the Christ and the Son of God which he hath given to any one ought to be given to that person; and whether all who worship the God of the Jews are bound to worship him according to the rites of your law, look ye to it: These are matters which belong to yourselves, and with which as a magistrate I have no concern; therefore I will be no judge of such matters.' It seems Gallio knew that Paul had persuaded some of the idolatrous Corinthians to receive his opinions; but he wisely declined determining, by any judicial sentence, what were their obligations in consequence of that alteration of their faith. At the same time, it is plain he was not offended with Paul for having turned many of the Corinthians from idols to serve the true God. He knew the Jews had attempted to do the same thing in various parts of the empire, though not with equal success. 16. And he drave them from the judgment-seat.' 17. Then, after the court was ended, all the Greeks, displeased with the Jews for their turbu lent persecuting spirit, took Sosthenes the ruler of the synagogue,' who I suppose had succeeded Crispus, and

who was the ringleader in this insurrection, although afterward, following the example of Crispus, he also believed, and beat him (with their fists) before the judgment seat,' while Gallio looked on, without hindering them: Gallio cared for none of those things;' being pleased with the indignity done by the Greeks to the chief magistrates of the Jews, whose malicious disposition he detested.

In this manner Christ, according to h's promise, ver. 10. protected Paul against the rage of the Jews. The rulers likewise shewed no unfriendly disposition towards the disciples. And therefore Paul abode yet a good while at Corinth after the insurrection.*-Acts xviii. 18. And then took his leave of the brethren and sailed into Syria, and with him Priscilla and Aquila, having shorn his head in Cenchrea, for he had a vow.' (No. XIII.) They took ship at Cenchrea, the eastern port of Corinth, where Paul shaved his head, and thereby put a period to the duration of a vow which he had made, perhaps on occasion of the great deliverance he had obtained when the Jews made insurrection against him. But the ship in which they sailed having occasion to touch at Ephesus, Aquila and Priscilla remained there. 19. But he himself entered into the synagogue, and reasoned with the Jews,' upon whom his discourse made such an impression, that, ver. 20. they desired him to tarry longer time with them.' However, as his vow made it necessary that he should offer the appointed sacrifices in Jerusalem at the ensuing feast, which according to the general opinion was the passover, he consented not; 21. But bade them farewell, saying, I must by all means keep this feast that cometh, in Jerusalem.' In the mean time, perceiving there was a probability of preaching the gospel with success, both to the Jews and Gentiles in Ephesus, he promised to return: 'I will return again to you, if God will; and he sailed from Ephesus.'

In this voyage the apostle met with no obstruction. We may therefore believe, that he landed at Cæsarea in such good time as to keep the feast in Jerusalem according to his resolution, and complete his vow. Acts xviii. 22. And when he had landed at Cæsarea,' &c.

CHAP. VI.-Paul's History, from his landing at Cæsarea to his going to Jerusalem with the Collections for the Saints.

As we shall have occasion, in the course of the narration, to mention Cæsarea more than once, where Paul now landed after finishing his voyage from Ephesus, it will be proper to give some account of a city, which in those days was so celebrated.-Anciently people who came to Jerusalem by sea landed at Joppa. But the harbour being inconvenient, Herod the Great built one more commodious at Straton's-tower, a town situated not far from Joppa, on an open bay. This harbour he made by running a strong mole in the sea. He likewise enlarged and beautified the city with many edifices, both public and private; particularly with a prætorium, a theatre, and an amphitheatre; in which latter his grandson Herod Agrippa was struck with a mortal disease, for assuming the glory which belonged to God, Acts xii. 23. Withal, to make this as like a Greek city as possible, he set up a collossal statue of Augustus, not inferior to that of Jupiter at Olympia, and named the city Cæsarea.— The beauty of Cæsarea, and the advantages which it derived from its fine harbour, induced the Roman governors

The time the apostle abode at Corinth after the insurrection, I suppose is included in the year and six months which he is said, ver. 11. to have spent in teaching the word among them. If the reader is of a different opinion, the apostle must have spent moro than a year and six months in teaching at Corinth.

of Judea to reside there, rather than at Jerusalem. Accordingly, in the course of Paul's history, we shall find him imprisoned in that city; and during his imprisonment, brought before Felix and Festus, the governors of the province.

Paul, having visited the Churches of Jerusalem and Antioch, goes through Galatia and Phrygia. While he is thus employed, Apollos comes to Ephesus.

AFTER landing at Cæsarea, Paul went up to Jerusalem, and saluted the church. But as there was no need of his labours in a city where there were so many apostles and chief brethren, he did not stay long after keeping the feast, but went down to Antioch, where formerly he and Barnabas had laboured so successfully in the work of the ministry. Acts xviii. 22. And when he had landed at Cæsarea, and gone up and saluted the church, he went down to Antioch. 23. And when he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.'-The apostle went at this time into the countries of Galatia and Phrygia by land, taking Syria and Cilicia of course in his way. And seeing we are told he went over all these countries in order, we may believe he did so for the purpose of visiting every church, and receiving those contributions which, in his former journey, he had requested them to make for the saints in Judea, 1 Cor. xvi. 1.

While Paul was thus visiting the churches of Galatia and Phrygia, there came to Ephesus a certain Jew named Apollos, a native of Alexandria in Egypt. This person having heard John Baptist preach, had become his disciple, and was but imperfectly instructed by him in the way of the Lord. Apollos, however, being mighty in the sacred writings of the Jews, went into the synagogue of Ephesus, and taught with great accuracy what he knew concerning the Lord Messiah, whether from John's preaching, or from the scriptures. But Aquila and Priscilla, who during Paul's abode with them had improved themselves in the knowledge of the gospel, and who had been left by him at Ephesus, happening to hear Apollos, and observing that he possessed great goodness of disposition, Acts xviii. 26. took him and expounded to him the way of God more perfectly,' by informing him that Jesus of Nazareth was the Christ whose coming John had announced; and by assuring him that John had even pointed him out as the Christ to his disciples. Besides, these well-instructed Christians gave Apollos a particular account of the birth, doctrine, miracles, death, resurrection, and ascension of Jesus; and informed him, that Jesus had proved himself to be the Christ, not only by his miracles and resurrection, but by his baptizing his disciples with the Holy Ghost and with fire, as John had foretold.-Apollos, having received this more perfect instruction in the Christian faith, went with letters from the brethren to Corinth, where he helped them much who had believed through grace. 28. For he mightily convinced the Jews, and that publicly, shewing by the scriptures that Jesus was the Christ.' And, having occasion to tarry some time at Corinth, he became so zealous and useful a preacher there, that the fame of his labours reached the apostle during his abode in Ephesus; and occasioned him, in the letter which he wrote from that city to the Corinthians, to say, 1 Cor. iii. 6. I have planted, Apollos watered.'

Paul, having travelled through Galatia and Phrygia, comes with his Assistants to Ephesus, where he confers the Holy Ghost on twelve of John's Disciples; preaches in the synagogue; is opposed by the Jews; teaches in the