and cry from the windows above me. I knew that my pursuers would be rushing down-stairs, through passages and doorways, and that I had but a brief start of them in my race for life. I made the most of that start; I darted at my utmost speed across the paved platform on which stood the palace of Self-deception; I rushed down the streets which led from that central point of Nocross; I rapidly turned the corner where the workmen were still busy with the pedestal on which was to be raised the statue to the general benefactor. My speed was not slackened until I

had reached the boundaries of the town, and found myself amongst the villas, standing in their own gardens and shrubberies, which formed the suburbs of Nocross. I came panting up to that iron gate through which I had seen Madame à la Mode and her guests pass on the preceding day. It was the back entrance into grounds tastefully laid out, with abundance of trees rich in their thick summer foliage. The gate was a little ajar. I saw a place of shelter before me, and pushing back the barrier, I rushed through the opening, then shut the gate behind me with a spring.

XXXI.

THE TWO DIMENSIONS, BREADTH AND DEPTH.
So mightily grew the word of God and prevailed."
ACTS xix. 20.

HRISTIANITY was new in those days. The dew of its youth was on it; the experience of its disciples accordingly was fresh and tender. If their knowledge was less extensive than ours, their life was perhaps more vigorous, and their love more warm. The faith of those ancient believers excelled in directness and simplicity; when it had less of human attainment, it had more of divine power.

It is better to have a faith which you cannot explain, than to be able to explain a faith which you do not enjoy. Here is a philosopher who understands thoroughly the circulation of the blood, but whose blood, through lack of vital vigour in the heart, is almost standing stagnant in his veins; and there is a little child, whose blood bounds through his body like a mountain stream at every pulse, but who does not know that the blood is circulating in his veins. The philosopher would fain change places with the child. Give me at all hazards the spiritual life, and let me add a scientific theology if I can. It is better to believe in Christ to the saving of the soul, although you could not demonstrate the nature and origin of saving faith, than to possess the power of analyzing faith so as to resolve it into its elements, while you do not yourself believe to the saving of your soul.

Faith in those days seems to have been simple, and direct, and strong, like life in childhood. Such was the experience of the Ethiopian treasurer. He thirsted for the redemption of Christ, as dry land thirsts for rain from heaven; on his thirsting soul the water of life was

poured from the Scriptures through Philip's ministry the thirsty traveller drank the living water, and went on his way rejoicing. The instrument which these primitive preachers wielded was แ the Word of God." They had no confidence in the enticing words of man's wisdom. In simple faith they set forth Him who is the Word of life, and looked to the Spirit for the quickening power. This method was successful. Great results immediately appeared.

The terms employed to express these results are worthy of special attention. The Word " grew and prevailed." The work of these missionaries, like that of the husbandman, has two dimensions-breadth and depth. One measurement indicates the superficial extent of the field, and another the perpendicular depth of the furrow. The gospel, through the preaching of those ministers, reached a great multitude, and it penetrated the joints and marrow of each. The Worl is said to "grow" when it spreads widely in the world, and to "prevail" when it makes all things new in the heart and life of a believer.

The Word of the Lord grew. The mustard-seel dropped into the ground, became a spreading tree. In the hands of Paul and his associates, it soon overshadowed the philosophy of Greece, and the arms of Rome.

For a long period during the Middle Ages the Word of the Lord did not in this sense grow. A very general corruption overlaid and choked the Word in Europe. and the power of Mahomet quenched its light in vast regions of the East. After the Reformation, the Word, brought up from its grave again, lived and grew afresh. In our own day, it displays all the energy of its youth. Its way has been better prepared in recent times, and accordingly it has reached many regions which the feet

of the apostles never trod. The Lord reigneth. He has remembered Zion, and is healing her breaches. He is building up the walls of his own Jerusalem; children are playing again on her long-desolate streets. A good time has come, and a better time is coming. Those who have lived during the earlier half of the present century have seen great things, and those who live out the latter half will see greater.

The Word of the Lord prevailed. It put forth a power which penetrated every obstacle, and bore its message home. A thing which is in its own nature beneficent may be widely diffused, and yet fail to confer a benefit for lack of power to penetrate. Sunlight in summer floods the polar regions in continuous day, and yet no grass grows green-no harvest-field grows yellow -under its beautiful beams. The light grows there into an immense diffusion, but does not prevail to melt the ice and fructify the soil. Times have passed over our own beloved country in which the gospel was like the light of a polar summer-shining everywhere, but melting nowhere. And the same phenomenon may be observed at present in some districts of Europe that are distinguished as Protestant. Men may be proud of Christianity, and yet ashamed of Christ. Our lot has fallen in more pleasant places; we have obtained a better heritage. God has in mercy granted to his Church a little reviving. Besides the growth of the Word in its diffusion over the land and among the nations, there has been a prevailing of the Word in the conviction and the conversion of sinners.

May the kingdom come not in word only, but also in power. We have precious seed, and there are many sowers; it remains that we give heed to the ancient prophet's specific exhortation: "Break up your fallow ground, and sow not among thorns."

"So mightily grew the Word of God and prevailed.” The form of the expression directs us to the preceding verses for an enumeration of the effects actually produced at that time by the preaching of the Word.

1. "Fear fell on them all." Both in the nature of the case, and in the experience of the Church, this result is first in order. The sense of need is an essential preparation for the reception of the remedy. The immediate means of producing fear are various. The earthquake that shook the prison first alarmed the jailer; the crowing of the cock was the spark that fell on Peter's heart and set it on fire. At one time it may be some external danger, and at another a still, small inner voice; but in all cases of conversion at first or reviving afterwards, a fear springs in the conscience, and constrains the convicted to flee for refuge to the hope set before him. That fear is blessed, which, like the approach of the wolf, compels the wandering sheep to return to the fold. When heads that heretofore were held high in pride begin to droop on sobbing breasts; when groanings which cannot be articusately uttered begin to rend the frame, as the thaw of spring rends the ice which spanned the river; when

the pent-up agony of the inner man gathers itself up at last into the cry, What must I do to be saved?--the fear is blessed, not for its own sake as a result, but for what it promises as a symptom.

2. "The name of the Lord Jesus was magnified." This is a sure mark of a genuine and thorough spiritual progress. It is dangerous when a religious movement brings men's names into great prominence. It is true that those who preach with much success must endure a large measure of publicity. The city that is set on a hill cannot be hid. But neither the successful preacher nor his friends for him should court this distinction. Human hearts are in their own nature all too liable to spontaneous combustion; no wise man will do anything to fan the flame either in his own or his neighbour's breast. The preacher who on this occasion proclaimed the gospel with success, has taught us by his own example to handle roughly this tendency to idolatrous adulation. "I am of Paul," said one large and very evangelical section of Christians in a certain church; but this minister was not pleased to see his own name placarded in too large letters on the walls. I think I see him breaking forth like a tempest upon those too zealous admirers. Extending his frame, and raising his arm, and knitting his brow, the fire flashing from his eyes as he spoke, he hurled at the obsequious partizans the piercing challenge,-" Was Paul crucified for you ?”

Convicts and converts should enter their closets and shut the doors, and forgetting the preachers of the Word, occupy themselves with the Christ whom they preached. When the stars grow bright, it is a proof that the sun is down; while the sun is shining, the stars, though still in their places, cannot be seen. Let Jesus be magnified, and all instruments will be lost in his light.

3. "Many that believed came, and showed their deeds," &c. I assume that this confession of sin to men was the external accompaniment of confession in secret to the Lord. Confession of sin to one another is a suitable body; but if it be not animated by the living soul of confession to God, it is nothing but a carcass.

They who believed, confessed. They did not confess until they believed. You do not throw away one portion until you begin to get hold of a better. The prodigal, I suppose, kept his rags closely round his person as long as they constituted his only covering; it is when he gets the fair robe from his father's hand that he casts the filthy garments passionately away. You will never show your own deeds and count them vile either before God or man, until you begin to see the way of pardon.

When Christ forgives a soul, he gets that soul's secrets; when he gets a soul's secrets, he forgives that soul's sins.

4. "They who used curious arts, brought their books and burned them." The converts on this occasion were of the baser sort. The apostle had disturbed a nest of fortune-tellers and sorcerers that were burrowing under

the shadow of Diana's temple, and preying on the dissipated multitudes of Ephesus. Where the carcass is, there will the eagles be gathered together. To the poor the gospel is preached. The Master received sinners; his servants followed his steps. The most damaged specimens of humanity will serve the Lord's purpose when they have been washed in his blood. Manufacturers of paper do not reject the raw material because it is torn and filthy. These sorcerers who plied their disreputable trade in the precincts of a heathen temple, will be beautiful when they are new creatures in Christ.

How quickly the tree, when it is made good, brings forth its pleasant fruit! They gave up their trade and their stock in trade as soon as in the light of life they saw it to be sinful. Their right arm they resolutely cut off as soon as they perceive that it injures themselves and dishonours the Lord. Would that all the Pharisees of the modern Church should, in this respect, follow the footsteps of these publicans and sinners as they entered the kingdom of heaven.

XXXII.

THE UPROAR IN EPHESUS.

ACTS xix. 21-41.

THE sphere of the Christian Church is rapidly enlarging and the ideas of the great missionary are enlarging along with it. Ephesus is now a station in the middle of his field. He proposes to make a journey eastward to Jerusalem, and afterwards to visit Rome. "I must also see Rome:" yes, Paul, this is a necessity in the plan of Providence; but thou knowest not yet in what capacity thou shalt travel to the capital. What thou knowest not now, thou shalt know hereafter. Sufficient unto the day is the evil thereof. If we could see as far before us, as by memory we can see behind, our courage would fail, and we should faint by the way. He who leads us, sees his own way: it is better for us to be led blindfold.

At this time a great commotion occurred in Ephesus, which the historian has minutely related. There arose no small stir about the way, that is, about the gospel which Paul had preached. The emeute did not spring directly from the fanaticism of the idolaters: it had a baser origin. Certain artificers of the city had been accustomed to carry on a profitable trade in the manufacture of small models in silver, both of the temple and the image of the goddess. These men perceived that the general acceptance of Paul's doctrine would inevitably drain the sources of their trade. To save their own profits, therefore, they endeavoured to crush or banish the foreign preachers by a popular tumult.

The temple of Diana at Ephesus held a high place among heathen shrines. It had a romantic history. It was built on artificial foundations in a marsh below the city, as a security against earthquakes. The sump

tuous edifice was destroyed by fire in 356 B.C. A fanatic named Hesostratus confessed that he set it on fire in order to make his own name immortal. It was destroyed the same night in which Alexander the Great was born. It was restored in still greater splendour; the dimensions of the new temple were 425 feet by 220. It had 127 columns, 60 feet in height. This second edifice was standing in all its glory at the date of Paul's visit.

It was consecrated to Diana, one of the twelve greater deities of the Greeks. She was worshipped as a huntress, and also as the moon. The month of May was sacred to her, and was called Diana's month. It is abundantly obvious that a great portion of Romish Mariolatry was borrowed in a dark age from the worship of Diana. The appellation Queen of Heaven, and the designation of May as Mary's month, are evidently old pagan rites, repainted and regilded for modern use.

A mob of interested artificers, instigated and headed by Demetrius the silversmith, attempted to suppress by violence the liberty of the gospel in Ephesus. The oration of this demagogue is in outline preserved. It is an interesting antique. Its arguments are skilfully constructed. They are well fitted to gain the object which the speaker had in view. Not relying on one ground, he cunningly groups two or three reasons together in order to enlist a greater number on his side. The craftsmen are reminded that the prevalence of the gospel means loss of employment, and starvation for themselves and their families: the zealous idolaters are told that the temple of the great goddess will be despised and the patriotic citizens are warned that with the decadence of the temple, the supremacy which Ephesus enjoyed among the neighbouring provinces will certainly disappear. The prosperity of the city depended on the popularity of the Diana-worship. The religious capital of Asia will dwindle into insignificance if Paul's doctrine prevail.

This inflammatory address was successful. The meeting was stirred into rage. Indications appear in the narrative that the preachers were gaining adherents among the cultivated classes. The town-clerk and some of the Asiarchs were, if not positively believers in Paul's doctrine, at least favourable to free discussion.

After the speech of Demetrius, the multitude rushed tumultuously into the theatre. Ancient theatres were entirely different in structure from the edifices known by the same name in modern times and more northerly latitudes. They were immense structures shaped like the hull of a ship, without roof, having a level space of oval shape at the bottom for the performers, and seats in tiers for the spectators.

Paul's impulse was to go into the theatre, and speak in his own defence. His friends, however, by a friendly constraint prevented him from risking his life in that excited mob.

A certain Jew named Alexander, was put forward by his countrymen to address the crowd. Probably he was

selected as spokesman in order to show the Greek population that, among Paul's own countrymen there were many who did not take his part. But whatever may have been the policy of the leaders in selecting this man, it signally failed. The people would not listen; they hooted him down. This was the commencement of a violent uproar. For two hours the living contents of the vast amphitheatre heaved like the sea in a storm, shouting in chorus, "Great is Diana of the Ephesians." This extraordinary commotion was at length quelled by the presence and authority of the town-clerk, a magistrate who, by right of office, was accustomed to read all public documents in the assemblies of the people. Yielding to habit, the assembly settled down into quietude when this great officer presented himself. His address was sensible and moderate. He gently flattered the populace. Having soothed them into a calmer spirit, he skilfully insinuated some cogent arguments against their riotous proceedings. A plain hint of possible penal consequences for this outrage on the liberty of peaceable inhabitants finally brought the rioters to reason, and the assembly was quietly dismissed.

Some incidental statements and allusions in the speech of the town-clerk are worthy of attention here. A prevailing tradition that the rude little wooden image preserved in a particular shrine of the temple, had originally fallen down from Jupiter (or the sky, for the same word has both meanings), he skilfully assumes as an acknowledged fact; although it is very doubtful whether this trained official had faith in it. It is a general rule in all forms of idolatry, that those idols are most reverenced that are covered with the rust of antiquity, and encircled with miraculous legends. This seems inconsistent with the apology usually given by Romish controversialists for the veneration of images. They are accustomed to represent that the devotees do not worship the image before which they kneel; but employ it as a help to raise their conceptions to the being whom the image represents. If that were true, the best executed likeness would be most effective in aiding the spirit of devotion. But practically this is not the case. The most ungainly and repulsive representations which enjoy a reputation for sanctity, are frequented in preference to the most perfect results of the sculptor's art. The worshipper is moved by a conception that there is something sacred in the image itself. This is the nature and the fruit of all idolatry. If we disregard the letter of the law, we shall inevitably transgress its spirit: "Thou shalt not bow down thyself to them."

"These men," continues the town-clerk, "are neither robbers of churches nor blasphemers of your goddess." It would appear from this that Paul had proceeded at Ephesus with the same caution which he had displayed at Athens. He effectually undermined all idolatry by preaching Christ; but he did not fly in the face of what his audience considered sacred. His argument was always grave and considerate. He

would not needlessly trample on the prejudices of the heathen.

We obtain here a glimpse of the regular method in which the law was administered in the Roman Empire. The town-clerk was able to say in the public assembly that the Courts of Justice were open, and that every citizen who had a grievance was at liberty to bring his case in a regular way before the judge. The Roman power allowed a large measure of spontaneous action to the municipalities of conquered provinces in the regulation of internal affairs; but they would not tolerate tumults that endangered the public peace. Thus the apostles were again delivered by the legitimate action of a regular government. The powers that be are ordained of God. The shields of the earth are his; and he knows how to throw now one and now another around his servants to preserve their lives for subsequent usefulness. He sits King on all these floods; and will make the tumults of the people turn out for the furtherance of the gospel.

XXXIII.

A COMMUNION SABBATH AT TROAS.
ACTS XX. 1-12.

"DISCRETION is the better part of valour." Although that proverb is often tauntingly employed in a sinister sense, it contains and conveys a precious practical truth. Valour is often crippled and deprived of its result for want of its "better part." A man who has courage without prudence is apt to throw away his life.

Paul was as remarkable for his caution as for his courage. When duty calls and a grand object may be gained, he will not count his life dear unto himself; but he will count his life very dear both to the Lord and the Church if he can preserve it from needless danger, and so retain it for future use. This is the distinction between a hero and a fanatic. A true hero will preserve his life as far as he can with honour, and will never give it away cheap.

Ordinary opposition from Jews or Gentiles the apostle scarcely regrets. He would rather have waters stirred by such a breeze than waters stagnant for his great operation as a fisher of men. Accordingly we learn that "the many adversaries" are reckoned among the grounds of encouragement to continue his work in this city. But when such a serious tumult occurs as that which had just been quelled by the address of the townclerk, he considers that he will better serve the great cause by bending to the blast than by braving it. He will not, by mere bravado, make the place too hot for the Christians afterwards. It will be expedient to retire in the meantime, and allow the troubled sea to subside.

Besides, his work was done in Ephesus. He had spent eighteen months almost constantly there. The seed of the Word had taken root. The tumult was the evidence and the measure of his success. New work

awaits him in another place. This missionary must arise and run his race.

He determines to revisit Macedonia, but first there must be a farewell meeting with the Christians of Ephesus. "He called the disciples." How the meeting was summoned we do not know, but we know from all history that amazing powers of intercommunication exist among a persecuted people. Sufferers are inventive in the matter of signalling to their friends. It has often puzzled tyrants to comprehend how their victims obtain information. It appears sometimes as if the ground were a network of telegraphs, transmitting from the dungeon the groans of the prisoners. By some word that passed surely and quickly through the circle of disciples, all the faithful in the city were convened. There is no report of Paul's parting address, but it is certain he would not omit so good an opportunity of exhorting that infant Church in the heart of a heathen metropolis. Some burning words would drop from his lips as he embraced them, one by one, and commended them to the grace of God. These tender partings are profitable though painful. They drive home some precious lessons that were lying on the surface and liable to be rubbed off.

On leaving Ephesus it was his design to go to Macedonia, but there was a long delay ere he reached it. The history here is a very meagre outline. Materials exist in the Epistles for filling up the blank, but it will not be expedient here to gather up the scattered threads. Let it suffice to mention merely the successive stages without writing down the various references.

From Ephesus he went to Troas, on the western coast of Asia Minor. He meant to remain and establish a Church there; for when he was at that place before, he was hastening over in answer to the call from Macedonia, and could not begin any mission work. Titus had been despatched to Corinth, bearer of the epistle to the Church of that city, and Paul expected his messenger to meet him at Troas with news from the congregation at Corinth. He longed to learn how the letter had been received, and what effects it had produced. We may assume that while he tarried at Troas he watched eagerly every ship that arrived, to learn if Titus were on board. Months passed, and no appearance of Titus. Hope deferred made the heart sick. He had no rest, because the care of the Corinthian Church, with its contentions and schisms, lay like a millstone on his heart. But though sorrowful, he was not idle. He preached in Troas. He found an open door; he planted a Church. At length, unable to wait longer, he crossed the sea to Macedonia without having obtained news from Corinth. Among the converts at Philippi he was at home again. While he was enjoying there the society of his friends, Titus at last joined him, bringing good news from Corinth. His letter had been received with greater favour than he expected. The divisions were healed, and prosperity restored. The converts acknowledged the great apostle's authority, and submitted themselves to his reproof.

This good news from a far country was as cold waters to his thirsty soul. "When we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears. Nevertheless God, that comforteth them that are cast down, comforted us by the coming of Titus; and not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more" (2 Cor. vii. 5–7).

At last Paul, leaving Macedonia, came himself inte Greece. Although it is the country only that is mentioned, it was doubtless chiefly at Corinth that he spent his time. He remained about three months. When his work was accomplished there, he desired to go by sea from Corinth to the East; but having discovered a plot laid by the Jews to assassinate him, he changed his plan, and travelled northward once more into Macedonia

Seven men, whose names and nations are recorded, accompanied Paul on the journey as delegates from the Christians of various provinces, to present the contributions of the West to the impoverished disciples in Judæa. This deputation was appointed, not merely as bearers of the gift, but mainly to express to the Church in Jerusalem the sympathy of Gentile believers, if so be the two constituents of the Church might be run into one by offices of love, and all jealousies between Jews and Greeks be nipped in the bud. We know that Paul experienced a great desire to be at Jerusalem by the Pentecost, which occurred seven weeks after his departure from Macedonia. He was bringing with him, in these seven delegates, the first fruits of the Gentiles, a pledge and foretaste of an abundant harvest. At one Pentecost the Word as a seed had gone forth from Jerusalem, and at another Pentecost the fruit that sprang from that seed shall be brought back. The sower whe had gone forth weeping, bearing precious seed, will return rejoicing, bringing his sheaves with him.

The seven delegates crossed the sea to Troas, while Paul and Luke remained for a time at Philippi, probably induced by urgent entreaties of the Christians that he should minister to them at the approaching passover. The ship in which Paul and Luke at last took passage must have been detained by rough weather or other causes to us unknown, as the voyage occupied five days. Having rejoined their comrades at Troas, they remained there another week. There is here clear trace of Sabbath observance, and that on the first day of the week. They landed on a Monday, the second day of the week, and left on a Monday. The disciples in Troas assembled for public worship and the communion on the first day of the week. Paul preached the evening sermon, and proceeded on his journey next day. Although he was hastening eastward, he must remain in Troas no less than seven days, because, through the disappointing length of the voyage, he did not arrive till the Lord's-day was past. This consecration of the first day was neither Jewish nor pagan; it