FROM THE RETURN OF PAUL AND BARNABAS AFTER THEIR FIRST JOURNEY, TO THE PERIOD OF PAULâS ARRIVAL AT JERUSALEM WITH THE CONTRIBUTION FOR THE SAINTS; BEING HIS SECOND AND THIRD JOURNIES

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THE HISTORY OF THE CHRISTIAN CHURCH, from the birth of Christ to the 18th Century: including the very interesting account of the Waldenses and Albigenses
By William Jones

First Edition 1812
Fourth Edition 1819
Fifth Edition 1826
London: Printed for the Author by W. Myers, 7, Took’s Court, Castle Street, Holborn

[Note from the publisher. This valuable out-of-print book was carefully formatted for electronic publication by Way of Life Literature. For a catalog of other books, both current and old, in print and electronic format, contact us at P.O. Box 610368, Port Huron, MI 48061-0368, fbns@wayoflife.org (e-mail), http://www.wayoflife.org (web site).]

[Table of Contents for "A History of the Christian Church" by William Jones]

FROM THE RETURN OF PAUL AND BARNABAS AFTER THEIR FIRST JOURNEY, TO THE PERIOD OF PAUL’S ARRIVAL AT JERUSALEM WITH THE CONTRIBUTION FOR THE SAINTS; BEING HIS SECOND AND THIRD JOURNIES

While Paul and Barnabas were prolonging their stay with the church at Antioch, previous to their setting out on a second journey, a circumstance occurred in that church, which, on account of its great importance to all the Gentile converts, appears to have engaged their most serious and fixed attention.

It seems that at this particular juncture, "certain men came down from Judea, and taught the Gentile brethren at Antioch, that, unless they were circumcised, after the manner of Moses; and kept the law, they could not be saved" (Acts 15:1,24).

Some suppose these teachers to have been Cerinthus and Ebion, the founders of two noted sects, of which the mention frequently occurs in ecclesiastical history; but the opinion rests solely upon tradition--a very doubtful guide in all cases, and more especially so in the concerns of religion. It is probable that, whatever were their names, they had formerly been of the sect of the Pharisees; and that when they became professors of the Christian faith, they still retained something of that old leaven, of which Jesus had warned his disciples to beware. The doctrine and spirit of that sect were very opposite to the religion of Christ; and when these men embraced the gospel, they had not discerned the difference so clearly as Paul did at his conversion--they rather reconciled the gospel to their former ways of thinking, than became themselves reconciled to its simplicity. Hence we find they became disturbers of the Gentile churches, as is evident from what took place at this time at Antioch, as well as from the epistle which Paul afterwards wrote to the churches of Galatia.

The doctrine of these teachers, which aimed at subjecting the Gentile converts to the rite of circumcision, and especially to make their obedience to that institute essential to their salvation, met with the most pointed opposition from these apostles. The subject involved the whole church at Antioch in dissension and disputation; and terminated in a general agreement that a deputation, consisting of Paul and Barnabas, with several others, should go up to Jerusalem to consult the apostle, and the elders of that church about this question. In their way they passed through the regions of Phoenicia and Samaria, whence they made known the calling of the Gentiles into the Christian church, and the success which their ministry had met with among them, to the inexpressible satisfaction of the Jewish brethren.

On their arrival at Jerusalem, they acquainted the apostles and elders with the object of their mission, in consequence of which the church was convened to take the subject into deliberation. And it appears that even in that church, the proposal to subject the Gentiles to circumcision, found supporters, especially among those disciples who had originally been of "the sect of the Pharisees" (Acts 15:5). When the church had been some time harassed with the dispute, Peter rose up and reminded them how God had formerly made choice of him to be the means of opening the door of faith to the Gentiles, and how he had also poured out the Holy Spirit upon them, making no distinction in his kingdom between Jew and Gentile, but purifying the hearts of each by faith. He, therefore, expostulated with them for attempting to bring the Gentile brethren under the severe yoke of Jewish ceremonies--a yoke so intolerable, that neither they nor their fathers were able to bear it; and pronounced the project of these men to be no less than a "tempting God." And he closed his speech by declaring the sufficiency of the grace of the Lord Jesus Christ to effect the salvation of both Jews and Gentiles, without any regard to the peculiarities of Judaism. When Peter had ended his address, Paul and Barnabas gave the church a particular account of the miracles and wonders which, by means of their ministry, God had wrought among the Gentiles; and when they had finished, the apostle James, who seems to have acted as president of the assembly on this occasion, summed up the whole subject, recapitulating what had been said, and giving his own judgment as an apostle of Christ, which was, "That they should not trouble those who from among the Gentiles were turned unto God; but that they should write unto them, that they must abstain from pollutions of idols, and from fornication, and from things strangled, and from blood." This met the unanimous approbation of the whole church; and accordingly, letters were written to all the Gentiles, disclaiming the authority of these new teachers, protesting against their doctrine, and completely freeing the disciples from the yoke of bondage which was thus attempted to be imposed upon them. So Paul and Barnabas returned from Jerusalem to the church at Antioch, which being convened, they read the epistle, to the great consolation of all the Gentile brethren. The apostles, after this, continued at Antioch, teaching the disciples the commandments of the Lord Jesus, and preaching the glad tidings of salvation to all sorts of men, in which it seems they were assisted by many others on whom the glorified Head of the church had bestowed the gifts necessary for the work of the Christian ministry (Acts 15:33).

The interest of the kingdom of Christ was a subject that, of all others, lay nearest to the heart of the apostle Paul. The church at Antioch was now confirmed in the faith and obedience of the gospel; the question which had lately agitated them was set at rest; and it abounded with laborers in the Lord’s vineyard; he therefore proposed to Barnabas that they should leave Antioch and pay a second visit to the different places in which they had formerly preached the doctrine of Christ, and examine the state of the various churches they had there planted. It is not at all improbable, that Paul’s fear and jealousy might be excited, lest these corrupt teachers, who had troubled the brethren at Antioch, might also get access into other Gentile churches, and propagate the same pernicious sentiments, thereby subverting the doctrine of divine grace, and stumbling the Gentile disciples in their profession. Barnabas yielded to the proposal; but when they were about to proceed, a difference of opinion arose between them as to the propriety of taking Mark with them as an evangelist, or assistant in the work of the ministry; and this diversity of judgment was overruled by their common Master, no doubt, ultimately to promote his own glory and the happiness of numbers, by inducing the apostles to travel asunder and in opposite directions; for the result was, that Barnabas took Mark, his own nephew, and sailed unto Cyprus, his native country - -while Paul chose Silas, one of the brethren that had returned with him from Jerusalem when he last visited it; and being commended by the church to the Divine benediction, they took their leave and proceeded for Syria and Cilicia. Many Christian churches were collected by the ministry of the first preachers of the word, of which we have no express mention in that very concise narrative,-the Acts of the Apostles. Thus, for instance, we have no particular account of any Christian churches being planted in Cilicia, yet we are informed that Paul and Silas went through Cilicia confirming the churches, which of course must have been previously gathered and set in order. And when we consider that this was Paul’s native country, and that previous to his being first brought to Antioch by Barnabas he had spent some years in it, we may reasonably infer, that his ministry had been owned by his divine Master, and that he was the spiritual father of many, in the regions of Cilicia.

Of the labors of Barnabas and Mark in the island of Cyprus, the sacred history is silent; but, that he who commissioned his apostles to go into all the world and preach the gospel to every creature, and who also promised to be always with them while thus engaged, even to the end of the world, did own their labors and grant them success, it were unreasonable to doubt.

Paul, accompanied by Silas, however, among other places, revisited Derbe and Lystra, at the latter of which he had, during his former visit, converted TIMOTHY, then quite a youth, to the faith of Christ. The father of Timothy was a Gentile, probably proselyted to the Jewish religion, but his mother and grandmother were both Jewesses. From his earliest years he had been instructed in the knowledge of the Old Testament writings-and, it would seem from an expression which Paul uses in one of his letters to him, (1 Timothy 1:18) that, upon his being first brought to the knowledge of the truth, the Holy Spirit had given a prophetical intimation of his future eminence as a minister of the word. So favorable was the report which the brethren of Lystra now gave the apostle, of the gifts, the zeal, and the amiable deportment of Timothy, that Paul chose him as an associate in the work of the ministry, with which office he was solemnly invested by the prayers of the church and the laying on of the hands of the presbyters of the church at Lystra (1 Timothy 4:14). To prevent the Jews in that quarter from cavilling at his ministry, because they knew that his father was a Gentile, the apostle circumcised him with his own hand: after which they proceeded on their journey, every where delivering to the churches the decrees which had been ordained by the church at Jerusalem, and which ascertained in the fullest manner the liberty of the Gentiles from the observances of the Mosaic ritual; and by these means they were established in the faith, and their numbers multiplied daily.

Their stay appears to have been very transient in Phrygia and the region of Galatia, on this occasion; nor were they permitted by the Holy Spirit to preach the word at this time in Asia Minor; but, passing by Mysia, they came down to Troas, a noted sea-port town, where travelers from the upper coasts of Asia usually took shipping to pass into Europe. Here they appear to have been joined by Luke, the writer of the history of the Acts, a native of Antioch, as is generally believed, and who, to the profession of a physician, had joined that of an evangelist or preacher of the gospel (Acts 16:9,10).

At Troas, Paul had a vision in the night. There stood beside him a man of Macedonia, and besought him, saying, "Come over into Macedonia and help us." Paul gave an account of this vision to his companions, who all concurred in one interpretation of it, namely, that the Lord had called them to preach in Macedonia. They therefore obeyed the heavenly admonition, loosed from Troas, and went direct for Samothracia, an island in those seas, famous for being the seat of certain religious mysteries, in equal estimation with those called Eleusinian; but it does not appear they went on shore, for they landed the next day at Neapoils, a sea-port town of Macedonia.

Thus Paul, having first preached the gospel at Damascus, after that in Arabia, next at Jerusalem, and throughout all the coasts of Judea, then to the Gentiles in Syria and Cilioia, and most of the countries of the Lesser Asia, was now, by Divine appointment, entering upon his career among the Greek nations. At Neapoils, where he first landed, he seems to have made little or no stay, but to have proceeded immediately to PHILIPPI, which is said to have been the chief city of that part of Macedonia, and a colony. Though an inland town, Philippi was situated on the river Strymon, which was the ancient boundary of Macedonia. It had formerly gone by the name of Crenides, owing probably to its springs or fountains of water; for, according to Appian, it was built upon a hill. Afterwards it took the name of Datus, because of the gold mines which were in its neighborhood. But Philip, the father of Alexander the Great, having conquered Thrace, added that part of it which lay between the rivers Nessus and Strymon to Macedonia, and observing that it might be made a good defense against the Thracians, he fortified it and gave it the name of Philippi, in honor of himself. Lucian, in his dialogue entitled The Fugitives, introduces Hercules describing Philippi in the following manner: "The plain, which is very fertile, raises itself into little hills, which serve for a defense to the city of Philippi, whose walls are washed by the river Hebrus." Pierce, in his Synopsis prefixed to this epistle, mentions certain coins of several Roman emperors, and particularly one of Claudius, the inscription of which intimates that a colony of Romans was planted at Philippi by Julius Caesar, and afterwards augmented by Augustus, who sent the adherents of Mark Anthony into this and other cities of Macedonia, so that, having twice received inhabitants from Italy, of a small town it became a great city, and enjoyed all the privileges of a Roman colony.

It appears as though there were but few Jews resident at Philippi, since we find no mention made of any synagogue in it. There was, however, an Oratory or Proseucha, a place in which the Jews and their proselytes were accustomed to assemble for prayer, without the city, by the river side, to which Paul and his companions resorted on the Sabbath-day, and being set down, they spake unto the women which resorted thither. Among these was Lydia, a Jewish proselyte, of the city of Thyatira, who had taken up her residence at Philippi for the sake of commerce. The Lord opened her heart so that she understood and believed the doctrine which Paul taught. Lydia and her domestics were baptized in the name of the Lord Jesus, and with this Christian family the apostle and his associates afterwards took up their abode, during their stay at Philippi, which is said to have been "many days."

Upon several occasions, as they went to the place where the Jews assembled for prayer, they were annoyed by a certain damsel, possessed with a spirit of divination, or of the Pythian Apollo--probably a species of fortune-teller, by means of which she brought her employers much gain. She seems to have indulged herself in pouring ridicule upon the apostle and his companions, whom she followed through the streets, exclaiming aloud, "these men are the servants of the Most High God, which shew unto us the way of salvation." Paul, grieved with her conduct, ejected the evil spirit out of her--which greatly enraged her masters, for they perceived that there was now an end to their emoluments from that quarter; and seizing him and Silas, they drew them before the magistrates and rulers of the city, making bitter complaints against them as persons who "exceedingly troubled their city, teaching customs which it was not lawful for them to observe, being Romans." This speech incensed the populace against them, and the too credulous magistrates used them in a manner that was both shameful and barbarous -- ordering the jailers to tear off their clothes and beat them with rods, which they instantly did, and with great severity. We find Paul afterwards alluding to this cruel treatment, 1 Thessalonians 2:2, and again 2 Corinthians 11:23, where, reciting some of his sufferings he says, "he had received stripes above measure." Not satisfied, however, with this brutal outrage, they cast them into prison, enjoining the jailer to keep them safely. The latter well understood their meaning, and to comply with it, "thrust them into the inner prison, and made their feet fast in the stocks" (Acts 16:24).

In this situation, distressing no doubt, and, in the eyes of many very contemptible, at midnight Paul and Silas prayed and sang praises to God, in the hearing of the other prisoners. And now the Lord caused a great earthquake which opened all the doors of the prison, and loosed every one’s bonds. The jailer was by the noise roused from his slumbers, and thrown into the utmost consternation; and finding all the doors of the prison open, he drew his sword and was on the eve of committing suicide, suspecting the prisoners to be fled, and probably recollecting the strict orders he had received the day before concerning Paul and Silas. The apostles, however, perceiving that he was about to lay violent hands upon himself, cried with a loud voice, "Do thyself no harm, for we (the prisoners) are all here." Upon hearing which, the jailer called for lights, rushed into the prison, and trembling, fell down before Paul and Silas, whom he brought out, and said, "Sirs, what must I do to be saved?" The answer was direct and unequivocal--"Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house." And they spake unto him the word of the Lord, and all that were in his house.

Nothing could possibly be better suited to the jailer’s case, than the doctrine which the apostle now preached unto him. It was an immediate and an effectual relief under all the horrors of a guilty conscience. He found in it what reconciled his mind to God, and filled him with joy and peace, as the sequel shows; for, believing, he rejoiced in God with all his house, and was baptized, he and all his straightway. The fruits of his faith were instantly apparent in his kind and tender treatment of Paul and Silas; for he took them the same hour of the night, and washed their stripes, and, taking them into his house, exercised towards them that hospitality which became a Christian brother.

Such were the transactions of this memorable night. The earthquake had, no doubt, been felt over the whole city; and the miraculous opening of the prison doors would soon be communicated to the magistrates, who, when morning arrived, sent an order for the discharge of the prisoners. Paul, however, did not think it inconsistent with Christian meekness to demand from them an apology for the illegal treatment he and his friend had sustained, especially considering that they were Roman citizens. Of this latter circumstance, the magistrates seem never to have had the least apprehension; but on being told it, they took the alarm, waited upon them personally, made due acknowledgments of the impropriety of their conduct, and besought them to depart out of their city. The apostle complied with that request; but his conduct on the occasion shews, that while he considered it to be his duty to demean himself as a quiet and peaceable subject of the government under which he was placed, he did not think it inconsistent therewith, to claim the protection of that government, and all the civil rights and privileges to which he was entitled. So quitting the prison, they went to the house of Lydia to visit their brethren, and having comforted them, took their leave of Philippi, leaving, as is supposed, Luke behind, who probably continued some years with this infant society. [The following are some of the grounds on which this supposition is founded. The writer of the Acts of the Apostles, previous to this event, carries on the narrative in the following manner. Acts 16:11-6. "Loosing from Troas, WE came with a straight course to Samothrace--and on the Sabbath day WE went out of the city, by a river sideand it came to pass as we went to prayer," etc. But after Paul and the rest departed from Philippi, the writer changes his style, thus- "Now when THEY had passed through Amphipolis and Apollonia, THEY came to Thessalonica," etc. Nor does he resume his former manner of writing, until chap. 20, where, describing Paul's voyage to Syria, he thus writes--"These going before tarried for us at Troas; and WE sailed from Philippi after the days of unleavened bread, and came unto THEM to Troas, where WE abode seven days." It is therefore very probable, that Luke remained with the new converts at Philippi, until Paul, several years afterwards, in his way from Corinth to Syria, came to Philippi and took him with them.]

Thus have we reviewed the origin of the church of the Philippians-a church which, of all that were planted by this apostle, seems to have enjoyed the greatest share of his esteem and affection, But their love was evidently reciprocal. For it is manifest that the sufferings which the apostle had undergone in their city, for the sake of communicating to them the knowledge of salvation, more precious than gold, had greatly endeared him to the church there; while, on the other hand, the brethren at Philippi lost no opportunity of evincing their gratitude to the apostle; for when he was at Thessalonica, they twice sent him a pecuniary contribution, thus enabling him to make the gospel without charge to the Thessalonians. They also sent him money during his first imprisonment at Rome, that he might want nothing necessary to his comfort which they could supply. (See Philippians 4:15, 16, 18; 2:25.)

Passing through Amphipolis, a city built in an island formed by two branches of the river Strymon, and a colony of the Athenians, and from thence through Apollonia, they came to THESSALONICA [anciently called Thermae; it still subsists as a place of some note, and is now in possession of the Turks, under the name of Salonichi], now the metropolis of all the countries comprehended in the Roman province of Macedonia. It was the residence both of the proconsul and questor; so that being the seat of government, it was constantly filled with strangers, some to attend the courts of judicature, and others to solicit offices. Placed at the bottom of the Thermaic gulf, it was conveniently situated for commerce, and many of its inhabitants were merchants, who carried on an extensive trade with foreign countries. The Jews resorted to this city in such numbers as to form a large synagogue, to which, according to his usual custom, the apostle, on his arrival there, had recourse.

The account which is left us, by the sacred historian, of the apostle’s method of procedure in the synagogue of Thessalonica, though concise, is remarkably comprehensive. According to his usual custom, he, during three Sabbath days, reasoned with them out of the Scriptures (of the Old Testament, which were esteemed by themselves as the oracles of God;) unfolding their meaning, and alleging from their true import, that the Messiah must necessarily have already come; and, moreover, that he must have been a suffering person, since their own prophets had clearly described him under this view; nay, that he must also have risen again from the dead, concerning which event the spirit of prophecy had spoken particularly; and, finally, that this Jesus of Nazareth, unto whom he bore witness, was THE CHRIST, or true Messiah, whom they were anxiously expecting. The result was, that some of the Jews believed that Jesus whom he preached was the Christ, the Son of God, the Savior of sinners, and consequently consorted with Paul and Silas, and of the devout Greeks a great multitude, and of the women of chief note in the city not a few (Acts 17:1-4).

It seems probable that Paul and his associates continued their attendance on the synagogue worship no longer than three Sabbath days, though it appears from Philippians 4:16, that they remained some considerable time after that in Thessalonica. But having now repeatedly declared their testimony, they withdrew, and separated the disciples. After this Paul and Silas appear to have preached, without reserve, among the idolatrous Gentiles, and to have wrought many miracles, all which were attended with the most amazing success; for in the first epistle, which he wrote not long afterwards to this church, he reflects with the most grateful emotions of mind upon the success which his ministry had among them-that the gospel which he preached came unto them not in word only, but in power, and in the Holy Spirit, and in much assurance; so that they became followers of the apostles and of the Lord, having received the word in much affliction, with joy of the Holy Spirit, insomuch that the Thessalonians became ensamples to all that believed in Macedonia and Achaia--that the gospel sounded out from them; and in every place their faith towards God was spoken of; so that the unbelieving Jews who persecuted them, were ready to attest the power which the gospel had upon these idolatrous Gentiles, and how it became the means of turning them to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivered them from the wrath to come (1 Thessalonians 1:5-10).

Paul and his companions were at length driven from this city, in consequence of a persecution raised by the envious, unbelieving Jews, who instigated the rabble against them, setting all the city in an uproar, and assaulting the house of Jason, whom they drew, along with other brethren before the rulers of the city. In this state of things it was judged prudent to withdraw, which they accordingly did, unto BEREA, where also they found a synagogue of the Jews, and into which they entered, declaring their testimony as at Thessalonica. To the honor of the Bereans, it is recorded that they received the doctrine which the apostle preached, and with the utmost readiness of mind examined the Scriptures daily, whether the things he declared were so or not-the happy result of which was that "many of them believed, of honorable women which were Greeks, and of men not a few." Intimation, however, having reached Thessalonica that Paul was preaching with great success at Berea, the unbelieving Jews, who had recently driven him from that city, followed him to Berea, and there also excited the multitude against him. The brethren, therefore, sent him away, as though he were going towards the sea, reserving Silas and Timothy among them, who seem to have been less obnoxious to the Jews than Paul was. But the friends of the latter, anxious for his safety, privately conveyed him to ATHENS, styled by general consent, "the seat of the muses"--once the first city of Greece in every point of view; and though it had at this time passed the zenith of its political splendor, it was still as famous for learning as it had ever been: for at the time Paul visited it, the city was full of philosophers, rhetoricians, orators, painters, poets, statuaries, and of young men who resorted thither to be taught philosophy and the liberal sciences. Pausanias says, that there were more images in Athens than all Greece besides, and that they worshipped the gods more than all Greece did. No place could possibly afford a greater fund of speculation and amusement to a curious mind than Athens. Temples, altars, statues, historical memorials, living philosophers of various sects, the works of the learned of every age, a confluence of the most polite and literary persons from various countries, all indulging the luxury of learned leisure, were objects that must at once have obtruded themselves upon the apostle’s notice. Nor was he incapacitated, either by defect of natural taste or of education, from relishing the beauties or appreciating the value of such things. He had enjoyed a liberal education, had read their poets, and we have repeated instances of his quoting striking passages from them. But in Paul, the Christian predominated over the philosopher and the critic. He plainly saw that with all their advantages, they lacked "the one thing needful"--the knowledge of the true God, and the enjoyment of his life-giving favor; without which, all their luxury was but splendid misery.

Having carefully surveyed the city, Paul found the inhabitants were almost wholly devoted to idolatry, and he therefore sent an urgent request to Silas and Timothy, who were still at Berea, to come to him with all possible expedition. Finding a synagogue of the Jews, his first object was to dispute with them, and with the Gentiles proselyted to their religion; and after that, with such of the idolatrous inhabitants as he met with in the marketplace. The apostle was soon attacked by some of the philosophers belonging to two of their most renowned sects, viz. the Epicureans and the Stoics. The Epicureans are said to have ascribed neither creation nor providence to God, but held that the world was made by a casual conflux of atoms--that the gods, if there were any, were of human shape, who lay lolling upon the clouds in ease and indolence, entirely unconcerned about human affairs. They also held, that in the present state, pleasure is the chief good; and that men are not to expect a resurrection from the dead, or any future state of rewards and punishments. The Stoics, who were intolerably proud and arrogant, held that matter was eternal, God corporeal, and that either God was the soul of the world, or the world itself a god. They looked upon all things as subject to an irresistible fatality; that virtue was its own sufficient reward, and vice its own sufficient punishment. They fluctuated as to their belief of a future state of rewards and punishments, though they had some expectation of an hereafter, as well as of the conflagration and renovation of the world. In the eyes of these philosophical gentlemen, the apostle appeared a mere babbler; and in the plenitude of their superior wisdom, they looked down upon him with all the pride and disdain that has ever characterised persons of similar tenets and pretensions. When Paul preached to them Jesus and the resurrection, they regarded him as a setter forth of new deities. However, as it belonged to the court of Areopagus to take cognizance of such things, they brought Paul before it.

They had at Athens two courts of judicature, of which one was chosen annually, consisting of five hundred persons. The other was perpetual; and the members of it were accustomed to assemble in the forum called Areopagus, which stood upon a hill, and was the highest forum in Athens. The judges belonging to this latter court were held in such veneration, that, to be an Areopagite was a term used proverbially among them for an excellent person [Aulus Gellius, b. 12. ch. 7]. They were the Athenian senate, or standing court of judicature [Potter’s Gr. Antiq. vol. 1. p. 105]. and, besides other things, matters of religion, blasphemy against the gods, contempt of the holy mysteries, and all sorts of impiety; the consecration of new gods, the erecting of temples or altars; and the introduction of new ceremonies into divine worship, were referred to the judgment of this court. Conceiving, therefore, that the apostle had some new object of worship to propose to the Athenians, it was perfectly natural for them to conduct him before this venerable assembly, which having done, they requested him to explain himself concerning this new doctrine; they frankly acknowledged that he brought strange things to their ears, in talking to them about Jesus and the resurrection, and they desired to know what these things meant.

The apostle’s discourse upon this occasion has always been admired as a model of fine address and of cogent reasoning. He had carefully inspected their religious rites and worship; and, among the multiplicity of their altars, had observed one that was dedicated to "the unknown God," He began, therefore, by stating, that he perceived them to be extremely religious; for besides the number of temples and altars which they had in common with the other cities of Greece, he observed one with this peculiar inscription, "To the unknown God." He might therefore fairly presume that it would not be unacceptable to them to be made acquainted with the character of that Being whom they ignorantly worshipped. "God," says he, "who made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands, neither is worshipped with men’s hands, as though he needed any thing, since he giveth to all life and breath and all things, and hath made of one blood all the nations of the earth." And here we may remark, in passing, the different method which the apostle pursued, in reasoning with the idolatrous Gentiles, from that which he uniformly adopted with the Sews. The latter had in their hands the writings of Moses and their prophets, which they themselves acknowledged to be the oracles of God. In attempting to engage their attention to his testimony, he had nothing to do but make his appeal to those Scriptures, and convince them that their own prophets had foretold all that he now testified unto them, for that in reality "he said none other things than what Moses and the prophets did say should come, viz. that Christ should suffer, and that he should be the first to rise from the dead, and should shew light to his people Israel and to the Gentiles." But with the Athenians, who had no written revelation in their hands, he proceeds upon quite other principles: he appeals to the volume of creation, and argues from the impressions of power, wisdom, and goodness every where displayed before their eyes; he asserts the providence and the omnipresence of God; that he is the fountain of life and all its comforts--the supreme disposer of all events, and the common father of mankind; appealing in proof of this part of his doctrine to Aratus, one of their own most favorite poets. From these first principles, founded in reason, and which commend themselves to the consciences of all men, the apostle justly infers the folly of their idols. Admitting as they did, that they themselves were the offspring of God, how absurd was it in them to imagine "the Godhead like unto gold, or silver, or stone graven by art or man’s device." Thus, having shewn the gross absurdity of their idolatrous worship, he declared to them that the Most High had for a course of time allowed men to go on in their ignorance, without instructing them by messengers divinely commissioned, that he might shew them by facts and their own experience, the insufficiency of their reason in the concerns of religion. But the state of things was now changed; for the time was come when God commanded all men every where to repent of their ignorance, idolatry and wickedness, having "appointed a day in the which he will judge the world in righteousness by his Son Jesus Christ, whom he had raised from the dead," and in that event hath given the highest certainty of the fact.

When they heard of the resurrection of the dead, the Epicureans mocked him, and the Stoics found so little interest in his reasoning, that they gladly adjourned the meeting, promising, like Felix upon another occasion, to hear him again of this matter at a more convenient season. Some few individuals, however, were struck with his doctrine, and received it as Divine truth; amongst whom was Dionysius, one of the Areopagite judges, and a woman of some note named Damaris, with a few others, who consequently clave to the apostle and consorted with him. The handful of seed, however, sown at this time, at Athens, produced, in due season, the harvest of a numerous church, as will be seen in the history of the next century.

While Paul was thus employed at Athens, Timothy arrived from Berea, and informed him that the enemies of the faith at Thessalonica had raised a dreadful persecution against the disciples there; on hearing which, the apostle thought it best to be left alone at Athens, and without delay dispatched Timothy to Thessalonica to succor the brethren in their distress; to comfort their hearts, and prevent their being turned aside from the good profession they had made, by the afflictions they were now enduring (1 Thessalonians 3:1-6). Timothy soon afterwards returned to the apostle, bringing him a most pleasing account of their steadfastness in the faith, their regard for Paul, and their anxious desire to see him again, all which greatly refreshed and cheered his mind (1 Thessalonians 3:6,7). From Athens he proceeded to Corinth, a city situated on a narrow neck of land which joined the Peloponnesus to Greece, in consequence of which it commanded the commerce of both Asia and Europe. On the eastern side of the isthmus were the ports of Cenchrea and Sahamus, and being thus advantageously situated for commercial purposes, it soon became extremely rich and populous. Its original name was Ephyre, but during the Achsean war, the Roman consul, Mummius, burnt it to the ground. It was, however, rebuilt by Julius Caesar, after having long lain in ashes, and by his command it was colonized with the ancestors of those Gentiles to whom Paul preached the everlasting gospel. When Achaia was made a Roman province, CORINTH, becoming the seat of government, soon regained its ancient celebrity in regard to commerce and its attendants, riches and luxury; so that, at the time it was visited by Paul, it was almost as famous for learning and the arts as Athens itself. Here philosophers taught science, and established academies for the instruction of youth; and in such high reputation were its seminaries, that an education at Corinth became proverbial for the most finished cultivation of manners, in every polite and literary accomplishment. [Thus the Roman poet Horace,"Non cuivis homini contingit adire Corinthum."] With all its advantages, however, it seems to have outstripped every city of Greece in laxity of morals; insomuch that a Greek word, formed by the name of this city, has been used to signify all that lasciviousness and profligate corruption which leave the human heart enslaved to the basest and most headstrong passions. According to Strabo, there was in it a temple dedicated to Venus, at which no less than a thousand priestesses attended, who made prostitution a part of their devotions to the goddess.

Paul, on his arrival in this city, found a Jewish Christian, of the name of Aquilla, and his wife Priscilla, just arrived from Italy, in consequence of a decree which had been issued by the Roman emperor Claudius Caesar, commanding all Jews to depart from Rome. It is affirmed by Dio, an ancient historian, that Claudius did not banish the Jews from Rome, but only prohibited their assemblies. This, however, even though his decree proceeded no further, was in effect banishing all those who had any conscience of religion. But Suetonius, who lived nearer the time, expressly says, that "he expelled the Jews from Rome, who were continually making tumults; CHRESTUS being their leader, or the occasion of their disturbances" [Life of Claudius, ch. 25]. It is a matter of dispute among the learned, whether by CHRESTUS, Suetonius meant Jesus Christ, or not. The probability is, that he did; for in other places he has shewn himself peculiarly virulent against the Christians [Life of Nero, ch. 16]. And, admitting this to have been his meaning, it shews us that the decree of Claudius was occasioned by the tumults which the unbelieving Jews were continually raising at Rome against the disciples of Christ, just as they persecuted Paul and his party at Lystra, Thessalonica, and Berea, and afterwards at Corinth, not to mention their conduct in the cases of Stephen, the apostles, or the Lord Jesus himself.

The Jews being numerous in Corinth, and having a synagogue, Paul, according to his custom, had immediate recourse to it; and there, for some time, "he reasoned every Sabbath, and persuaded the Jews and Jewish proselytes, testifying in the boldest manner, that Jesus was the Messiah." But when they opposed and reviled his doctrine, he shook his raiment, to indicate that he had done with them, adding, "Your blood be upon your own heads, I am clean; from henceforth I will go to the Gentiles;" on saying which, he departed from the synagogue and went into the house of Justus, which lay contiguous to it. Crispus, however, the chief ruler of the synagogue, received Paul’s testimony, as did also his household, and "many of the Corinthians, hearing, believed, and were baptized" (Acts 18:8).

It is not improbable that the apostle, experiencing so much opposition as he at first did from the Jews in this city, was about to take a speedy departure from it; but if such was his purpose, he was prevented from carrying it into effect, by a vision which he had during the night. The Lord Jesus appeared to him, to animate and encourage him to persevere in preaching the gospel at Corinth. "Be not afraid," were his gracious words, "but speak, and hold not thy peace, for I am with thee, and no man shall set on thee to hurt thee, for I have much people in this city." Thus encouraged, he continued there a year and six months, teaching the word of God, who gave testimony to the word of his grace, and made the labors of his servants instrumental in gathering a numerous church, enriched with a plenitude of spiritual gifts. While here, he also wrote his First Epistle to the Thessalonians, which is generally thought to have been the first written of all his fourteen epistles. By some, however, it is thought he had previously written his epistle to the churches of Galatia, and that he did it at Antioch, before he left that city to take his present journey into Greece. During these eighteen months that Paul is said to have passed at Corinth, it seems probable that he made an excursion from that city into the region of Achaia, or the Peloponnesus, where were many synagogues of the Jews, and from whence he returned again to Corinth, (2 Corinthians 11:10); and if we consider that his second epistle is addressed "to the saints which are in all Achaia," it plainly shews that he had made many converts at other places in that quarter besides the city of Corinth. Accordingly his return to it is spoken of as a second coming to Corinth, for he tells them, 2 Corinthians 12:14 and chap. 13:1, that he was then coming to them the third time, though in the Acts of the Apostles there is no mention of his having been at Corinth more than once before he wrote his second epistle to that church.

The great success which crowned the apostle’s ministry at this time, seems to have exasperated his enemies to the highest pitch. They formed a conspiracy to apprehend him, in which they succeeded, and dragged him before the judgment-seat of the deputy of Achaia, complaining bitterly that he persuaded men to worship God contrary to the law of Moses. Gallio was the present proconsul, and had just entered upon his new dignity. This man was the elder brother of the famous Seneca, the Stoic philosopher and tutor to Nero, and it is conjectured he obtained the office through the interest of his brother Seneca. The latter has described Gallio [Senecae Praefat. ad Natural. Quest. lib. 4] as a man of the most mild and amiable disposition, of great suavity of manners, and benign to men in general. Dion Cassius also commends him as a man of great wit and good sense [Lib. 10. p. 688, etc.]. As his conduct regards the case of Paul, he has been severely censured by many Christian writers, but probably without due consideration. He rather seems to have been aware of the futility of the charge which these Jews alleged against the apostle, and like a wise magistrate, who considered matters of opinion quite beyond his province, so long as they did not disturb the peace of society, he told the Jews that if they had any accusation to prefer against Paul for a breach of the civil law, he was ready to listen to them; but if it was merely a question of words and names, and matters regarding their law, they must settle it among themselves, for he would be no judge in affairs of that nature; which having said, he drove them from his judgment-seat.

After this the apostle prolonged his stay some time at Corinth, from whence it would seem that the rulers were not unfriendly towards him; but afterwards, taking his leave of the brethren, he sailed from the port of Cenchrea, accompanied by Aquilla and Priscilla; and the vessel touching at EPHESUS, Paul left them there; for, having come under a vow while at Cenchrea, it was necessary he should offer the appointed sacrifices at Jerusalem, at the ensuing feast of the passover, which was then just at hand. He therefore bade them farewell; yet perceiving that Ephesus stood much in need of the light of the glorious gospel, he promised to return to them, when the Lord should permit; and quitting that city, he landed at Caesarea, from whence he went up to Jerusalem and saluted the church, performed his vow, and returned to Antioch. After spending some time there with his old friends, he went over all the country of Galatia and Phrygia, in order, strengthening the disciples; and passing through the upper coasts, he at length returned to Ephesus, which was at that time the metropolis of the province of Asia, and an exceedingly populous city. It was situated upon the river Layster, and famous, among other things, for an immense temple dedicated to the worship of the goddess Diana. This amazing edifice was four hundred and twenty-five feet long, and two hundred and twenty broad, supported by an hundred and twenty-seven stately pillars, each of them sixty feet high, the work of a king, who erected them as a token of his piety and magnificence. The entire structure was two hundred and twenty years in building, and reared at the common charge of all Asia proper; and so admirable was it, that it ranked as one of the seven wonders of the world. It had been twice destroyed by fire previous to its present enlarged and improved state; the first time, on the very day that Socrates was poisoned, and the second on the night in which Alexander the Great was born, when it was designedly set on fire by Erastratus, who, being condemned to die for it, confessed that he had destroyed so exquisite a structure, solely "that he might be remembered in future ages." The common council of Asia, however, not only put him to death, but passed a decree that "his name should never be mentioned more." The fame of Erastratus, nevertheless, survived their decree; for though silence may have been imposed upon that generation, his conduct has been recorded by almost every historian who has written of those times. It was, however, again rebuilt upon a plan of the celebrated architect Denocrates, and most magnificently adorned by the Ephesians. When Paul visited the city, this temple was in all its glory. Here a prodigious concourse of people always resorted; some to worship the goddess Diana, others to learn the arts of sorcery and magic, which were taught and practiced with such reputation at Ephesus, that the magical words or sentences used in sorcery were taken from the name of the city, being called Ephesian letters. Many came to prosecute law suits, or to solicit offices from the Roman governor of the province, who resided here; to all which may be added, that multitudes resorted to it for the purposes of commerce, or were continually passing through it in their way to and from Europe.

But that which more especially renders Ephesus interesting to the Ecclesiastical historian is, that Satan had their erected his very throne of idolatry superstition; and magic, and reigned over the minds of his deluded subjects with uncontrolled sway. The apostle on his way to Jerusalem, had caught a transient glimpse of the state of things in that city, and having discharged his vow, he returned as expeditiously as was consistent with his purpose in visiting the countries that lay in his way, now to invade this empire of darkness, and storm the strong holds of the prince of the power of the air (Ephesians 2:2, 3). Thus Ephesus became his residence during a space of three years.

On his arrival, accompanied by Gaius and Aristarchus, two of the brethren out of Macedonia, called his companions in travel, (Acts 19:29) and by Timothy, and Erastus the chamberlain or treasurer of the city of Corinth, and probably by Titus also, Paul found here twelve men who had been the disciples of John the Baptist, and, as some understand, baptized by him.

These men appear to have believed the preaching of John, as it respected the immediate appearance of the Messiah and the setting up of his kingdom, but they seem not to have been acquainted with Christ or his apostles, nor to have known that the Messiah had actually appeared, that he had been crucified, and was risen again. They, therefore, knew nothing of the pouring out of the Holy Spirit upon the disciples, in his miraculous operations, which was now communicated to them by the apostle, in consequence of which they spake with divers tongues and prophesied. After this the apostle went into the synagogue of the Jews which he found there, and for three months reasoned with them, and persuaded them concerning the things of the kingdom of God; but finding many of them obstinate, their minds filled with prejudices, and that they began to revile him and his doctrine, Paul separated the disciples: and from that period met daily in the school of Tyrannus, who had probably himself been converted by the preaching of the apostle. And this continued during the space of two years, which gave an opportunity to many who resided in distant parts of the province, and who had heard of Paul’s preaching and miracles, to visit Ephesus, and to hear the word of God from his mouth, so that by this means the knowledge of the gospel was communicated to all Asia.

And now the Divine power manifested itself remarkably, in owning the mission and doctrine of Paul; for "God wrought special miracles by his hands;"--diseases vanished, not only at his touch but at his word, and evil spirits were ejected out of many that were possessed with them. Some of the wandering Jews who had practiced the art of exorcism, supposing that Paul’s miracles bore some affinity to their own tricks, undertook to imitate them, by expelling a demon out of one that was possessed; but when they invoked the name of Jesus whom Paul preached, "the man in whom the evil spirit was, leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded," to the consternation of all the Jews and Greeks that dwelt at Ephesus; "and fear fell on them all, and the name of the Lord Jesus was magnified." The most amazing consequences succeeded this display of Divine power; for many of the necromancers received the apostolic testimony, and came and confessed their diabolical practices, and the arts by which they had deceived the multitude. Many of those also who had been engaged in the devices of exorcism, conjuration, and magic, brought their books, in which, were prescribed the various forms of incantation, and spontaneously set fire to them in the presence of all the people; and they computed their value, and found it fifty thousand pieces of silver, equal to seven thousand five hundred pounds sterling-an amazing effect of the prevalence of Divine truth over all the powers of darkness!

Yet, notwithstanding the success of his ministry, Paul had many adversaries at Ephesus. A number of the inhabitants enriched themselves, by manufacturing representations in miniature of the temple of Diana, and of the image that was said to have fallen down from Jupiter; by means of which they amassed considerable wealth. Perceiving that if Paul’s doctrine were suffered to spread, their trade would be ruined, they convened a meeting of all that were of the same occupation, and very gravely deliberated what was best to be done, in order to check the growing evil: "Sirs," said one of them, "ye know that by this craft we have our wealth, It is evident, moreover, that not only at Ephesus, but almost throughout all Asia, this Paul hath turned away much people, saying that they are no gods which are made with hands; so that not only our trade is in danger of being destroyed, but also that the temple of the great goddess Diana will be despised, and her magnificence destroyed, whom all Asia and the world worshippeth." Interest is a powerful stimulus to the passions of men; and on this occasion the speech of Demetrius, which was founded upon it, produced the desired effect, for, "when they heard these things, they were full of wrath, and cried out, saying, "Great is Diana of the Ephesians." The utmost confusion ensued throughout the city: the artificers ran about the streets, spreading the alarm to the multitude; and having seized two of Paul’s companions, viz. Gaius and Aristarchus, they ran with one accord into the theater, intending, probably, to cast them to the wild beasts usually kept there. The apostle would himself have also entered, but his friends dissuaded him. Anarchy had now reached its highest pitch,--some exclaimed one thing, and some another,-the multitude was confounded, and the greater part knew not the cause of their coming together; they continued, however, for the space of two hours, crying out, "Great is Diana of the Ephesians." The rage of the rioters became at length exhausted; the preconsul’s secretary appeased the people, and addressed them to the following effect; "Ye men of Ephesus, who is there that knows not that the city of the Ephesians worshippeth the great goddess Diana? since this is evident, ye ought to be quiet, and to do nothing rashly. For ye have brought hither these men, whom ye have not yet proved to be either spoilers of temples, or blasphemers of the goddess; if, therefore, Demetrius and his craftsmen have any thing to allege against them, the courts of law are open, where the matter may be fairly tried." He also reminded them, that they were in danger of being called to account by the Romans for the riot they had raised, there being no justifiable cause for it. On saying which, he liberated Gaius and Aristarchus, and dismissed the assembly.

During Paul’s stay at Ephesus, a church had not only been gathered, but set in order with its bishops and deacons. [See Whitby on Acts 19:31]. By means of his preaching, multitudes had been converted to the Christian faith, amongst whom were "certain of the chiefs of Asia," supposed to have been priests of the temple of Diana, who had the care of the games celebrated in honor of that goddess. These, the apostle having called together after the uproar, embraced them, and then taking his leave, departed for Macedonia. Having visited the churches in that country, and given them much exhortation, he went into Greece, and there continued about three months; after which he went down to Troas, a place he had formerly visited, and where he preached with great success.

The disciples of Christ being at this period reduced to great straits in Judea, Paul had written to the Gentile churches in Macedonia and Greece to assist them by a general contribution; and during his abode among them at this time, he received the various collections which those churches had made for their relief. Having carried into effect this important service, he sailed for Syria, and landed at the port of Tyre, from whence passing by Ptolemais, and thence to Caesarea, he arrived at Jerusalem, where he delivered the contributions, and was most cordially received of the brethren.