stocks. But no walls or dungeons can exclude those comforts of God's Spirit, which are promised to those who suffer for righteousness sake, and which are able to overpower the sense of every inconvenience. Paul and Silas were so little discomposed by this cruel treatment, that they joyfully sung hymns of praise to God, and were heard by the other prisoners; who, probably, were surprised at the cheerfulness they expressed in such circumstances, But they were surprised much more at the testimony the Lord immediately gave in behalf of his servants: for, while they were thus engaged, on a sudden the earth trembled; the very foundations of the prison were shaken, so that all the doors flew open, and every one's fetters and bonds were instantly loosed. The noise awakened the jailer; who, supposing the prisoners were all escaped, and dreading the consequences, in the first transports of his terror, drew his sword to slay himself; for so the false wisdom of the Heathens, ignorant of the awful realities beyond the grave, taught men to avoid the pressure of present troubles by desperately plunging themselves into an unknown eternity. But St. Paul, though in another part of the prison, and in the dark, was made acquainted with his purpose, and called out to him, with a loud voice, “Do thyself no harm, we are all here!" It increased his surprise to find that his design was made known to them, and that those whom he had treated so hardly should forget all their wrongs, and interest themselves in his preservation. Such an instance of forgiveness and tenderness to an enemy deeply affected him, and convinced him of the wrong he had done them, more forcibly than the sharpest expostulations could have done. This is, indeed, the peculiar triumph of a Christian, to overcome evil with good. He

immediately called for lights, and, in agony of guilt and terror, sprung in, and cast himself at the feet of those over whom he had so lately tyrannized. After this expression of his respect and compunction for the injury he had done them, he brought them out, and addressed them with that question, of the last importance to every awakened soul, "Sirs, what must I do to be saved?" Paul and Silas, who had but one answer to this question, suited to every rank of life, and to sinners of every degree, directed him to faith in the Lord Jesus Christ, as the only and infallible means of salvation. This faith the Lord was pleased to give: so that, when he had brought them to his house, and heard them explain the doctrine more at large, he believed, and was baptized, with all his family. Upon this, his sorrow was turned into permanent joy; and now it appeared why the Lord had permitted his servants to be thus rudely handled. Amongst other reasons, it was on the account of this jailer, who would otherwise have remained a stranger to the Gospel, if the Lord, in the unsearchable riches of his mercy, had not thus sent it to him, and, by the concurrent dispensations of his providence, disposed him to receive it with thankfulness, as life from the dead. It likewise proved the vanity of all attempts to suppress the truth. The magistrates and people abused the preachers, and put them in prison; but the effect was quite contrary to their intentions; for by this means the jailer, the instrument of their cruelty, with his household, were converted; and thus the apostle's enemies, through the over-ruling hand of God, became subservient to his design, and helped him to some of the first members of his new church. The jailer, thus made partaker of the faith, expressed his gratitude to his prisoners; he washed their stripes,

and set meat before them, and was soon freed from any suspense on their account; for, in the morning, the magistrate sent him orders to dismiss them from confinement. But St. Paul was willing to let them know that they had failed in their duty, and acted against those very laws and customs, of which, as Romans, they professed to be so tenacious. A citizen of Rome was not liable to bonds or scourging, and a subject of Rome, though not a citizen, could not be legally punished till he had been permitted to answer his accusers face to face, (Acts xxv. 16.) The apostle was injured in both these respects; they had punished him without trial, and they had bound and beat him, though he was a Roman he therefore asserted his privilege. might have insisted on satisfaction; but he was a Christian, a willing disciple of a suffering Saviour; he had been once a persecutor himself, and had obtained forgiveness; therefore, he found it easy to forgive. His remonstrance made the magistrates willing to submit to bis terms; they came themselves, and honourably dismissed their prisoners, entreating them that, to prevent further inconveniences, they would withdraw from the city; which they did, after they had taken leave of Lydia and the other disciples.

He

A. D. 52. From hence, passing through Amphipolis and Apollonia, they came to Thessalonica, the residence of the Roman governor. Here Paul, according to his usual custom, applying himself first to the Jews, discoursed and reasoned with them in their synagogue three successive sabbaths, out of their own Scriptures, opening the true sense of the prophecies concerning

* Acts xvii. 3. "Opening and alleging :" first explaining the true sense of the passage, and then laying down plain and undeniable deductions from it, applicable to the case in hand. Thus

the Messiah, and then showing their accomplishment in the person of Jesus. His labour was not wholly in vain; some of them believed and became disciples; but the rest, and the greater part, discovered the indignation and enmity of their hearts against the truth. Under such leaders, the unthinking rabble are easily instigated to do mischief, so that they found no difficulty to raise a tumultuous mob, who assaulted the house of Jason, where Paul and Silas resided; but not finding them there, they forced away Jason, and some of the new believers, before the magistrates. The accusation was, that the preachers of the Gospel, who, from the effect of their doctrine in disturbing the false peace of sin, began to be sufficiently described, when spoken of, as* men who turned the world upside down, and threw all into confusion wherever they appeared, were come thither also; that Jason had received and countenanced them; and that their fundamental tenets were inconsistent with obedience to government, since they

much is implied in the Greek words, Διανοιγων και παρατιθεμνος, Α proper model for preachers, and writers in divinity. How many controversies would cease, how much time would be redeemed, how many offences would be avoided, if it was universally followed; if the Scriptures were explained in their true sense and connexion, and nothing advanced but what could be fairly deduced from such an explanation?

It is still thought a sufficient and unanswerable objection against the preaching of the Gospel to say, These opinions cause divisions and separations, and break the peace of families and communities. We may bring the point to a short issue. Did our Lord foretel this as one sure and perpetual consequence that would attend the prevalence of his Gospel, or did he not? If he did not, what is the meaning of Matth. x. 34---36? If he did, then by what name are we to call that manner of preaching which has either no tendency or no power to disturb the false and dangerous peace of a wicked world?

professed and inculcated subjection to one Jesus, whom they styled their king. By such misrepresentations the enemies of the Gospel doctrine have often aimed to render it obnoxious to the civil powers. The rulers were alarıned at this accusation; but, being unwilling to proceed to extremities, though obliged to take some notice of what seemed to affect the interest of Cæsar, they took sufficient security of Jason and the rest for their good behaviour, and dismissed them without further trouble. In the mean time Paul and Silas, against whom the violence had been chiefly intended, were sent safely away by the brethren to Berea; where, regardless of their past dangers and sufferings, they pursued their endeavours to recommend the Gospel to the Jews; and in this place they met with a friendly reception. It is said the Bereans were more noble than those of Thessalonica; for to be open to conviction and information is the mark of a noble mind: they were of a more free and ingenuous temper, not slaves to the fear of man or the power of prejudice; they heard with candour, and examined the Scriptures themselves to find the truth. The Gospel of Christ is suited to give the fullest satisfaction to inquirers of this spirit; accordingly many of them believed. But when the Jews of Thessalonica were informed of this, they followed Paul thither, with a view to repeat the part they had acted in their own city; but they came too late. Paul had already planted the Gospel, and leaving Silas and Timothy, who were less obnoxious, to remain a little longer with the brethren, he was conducted first towards the sea, to elude the attempts of his enemies, and afterwards to Athens, a city, which, for its eminence in literature and all the polite arts, was styled, by general consent, The seat of the Muses.