Lystra (h). Thence they went through Phrygia and Galatia, and being desirous of going into Asia Propria, or the Proconsular Asia (i), they were forbidden by the Holy Ghost. They therefore went into Mysia; and not being permitted by the Holy Ghost to go into Bithynia, as they had intended, they went to Troas. While Paul was there, a vision appeared to him in the night, "There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us." Paul knew this vision to be a command from Heaven, and in obedience to it immediately sailed from Troas to Samothracia, and the next day to Neapolis, a city of Thrace; and thence he went to Philippi, the principal city of that part of Macedonia. Paul remained some time at Philippi, preaching the Gospel; and several occurrences, which took place in that city, are recorded in the Acts (k).

Thence he went through Amphipolis and Apollonia to Thessalonica (1), where he preached in the synagogues of the Jews on three successive sabbath days. Some of the Jews, and many of

(h) Acts, c. 16.

the

(i) That part of Asia in which are Ephesus, Mid letus, &c.

(k) C. 16. v. 12. &c.

(1) Acts, c. 17.

the Gentiles of both sexes, embraced the Gospel; but the unbelieving Jews, moved with envy and indignation at the success of St. Paul's preaching, excited a great disturbance in the city, and irritated the populace so much against him, that the brethren, anxious for his safety, thought it prudent to send him to Beroa, where he met with a better reception than he had experienced at Thessalonica. The Beroans heard his instructions with attention and candour, and having compared his doctrines with the antient Scriptures, and being satisfied that Jesus, whom he preached, was the promised Messiah, they embraced the Gospel; but his enemies at Thessa lonica, being informed of his success at Beroa, came thither, and by their endeavours to stir up the people against him, compelled him to leave that city also.

He went thence to Athens (m). The inhabitants of that once illustrious seat of learning are represented as being at this time in the highest degree addicted to idolatry and superstition, and as passing their time in the most frivolous manner. St. Paul" disputed in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him." Some of the stoic and epicu

(m) Acts, c. 17. v. 15.

rean

rean philosophers, upon his preaching to them Jesus and the Resurrection, thought him a setter forth of strange gods, and accused him as suchbefore the court of Areopagus, to which the cognizance of all religious controversies belonged.Paul defended himself with great eloquence before this august assembly, and in explaining the nature of the Gospel doctrines, he introduced the awful subject of the day of judgment, and appealed to our Saviour's restoration to life as a pledge and assurance that all men will hereafter rise from the dead: "And when they heard of the resurrection of the dead, some mocked, and others said, we will hear thee again of this matter; so Paul departed from among them (n)." It does not appear that Paul was again summoned before the court of Areopagus, or that those of its members, who expressed an intention of hearing him again, ever sent for him in private.However, his preaching at Athens was not altogether ineffectual, for some of the Athenians were converted to the Gospel, and among the rest Dionysius the Areopagite (0), and a woman of distinction named Damaris.

From

(n) Acts, c. 17. v. 32 & 33.

(0) Acts, c. 17. v. 34. Eusebius mentions this Dion nysius as the first Bishop of Athens,

[PART LI. From Athens, Paul went to Corinth (p), and 51. lived in the house of Aquila and Priscilla, two Jews, who being compelled to leave Rome in consequence of Claudius's edict against the Jews, had lately settled at Corinth. St. Paul was induced to take up his residence with them, because, like himself, they were tent-makers. At first he preached to the Jews in their synagogue; but upon their violently opposing his doctrine, he declared that from that time he would preach to the Gentiles only (q); and accordingly he afterwards delivered his instructions in the house of one Justus, who lived near the synagogue. Among the few Jews, who embraced the Gospel, were Crispus, the ruler of the synagogue, and his family; and many of the Gentile Corinthians "hearing believed, and were baptized." Paul was encouraged in a vision to persevere in his exertions to convert the inhabitants of Corinth; and although he met with great opposition and disturbance from the unbelieving Jews, and was accused by them before Gallio (r), the Roman governor of Achaia, he continued there a year

(p) Acts, c. 18.

and

(q) This declaration must be considered as confined to Corinth, for we find him afterwards preaching in many synagogues of the Jews at other places.

(r) Gallio was the elder brother of Seneca the philosopher.

and six months (s), "teaching the word of God." During this time he supported himself by working at his trade of tent-making, that he might not be burthensome to the disciples.

From Corinth Paul sailed into Syria, and thence he went to Ephesus. The Ephesians, upon hearing the Gospel explained by Paul, desired that he would continue with them; but as it was necessary for him to keep the approaching feast at Jerusalem, he could not comply with their request; however he promised that, with the permission of God, he would return to them. He sailed from Ephesus to Cæsarea, and is supposed to have arrived at Jerusalem just before the feast of Pentecost. After the feast he went to Antioch: and this was the conclusion of his second apostolical journey, in which he was 53. accompanied by Silas; and in part of it, Luke and Timothy were also with him,

V. HAVING made a short stay at Antioch, Paul set out upon his third apostolical journey. He passed through Galatia (t) and Phrygia, confirming

(s) In this time he wrote his two Epistles to the Thessalonians, and probably that to the Galatians.

(t) It is probable that St. Paul went into Galatia before. he went to Ephesus, to learn what effect his Epistles to the Galatians had produced, and to correct any errors which might still remain. Vide Gal. c. 4. v. 19 & 20.