As he is said to have been a Jew, his object must have been to defend not the conduct of Paul, (to whom a Jew could be no friend); but the zeal of the people, in assembling in this tumultuous manner, and to show that Paul excited disturbances wherever he went, and that they had no connection with him, and ought not, therefore, to be thought ill of on his

account.

34. But when they knew that he was a Jew, and must, therefore, be an enemy of their Goddess as well as Paul, all, with one voice, about the space of two hours, cried out, Great is Diana of the Ephesians.

35. And when the town-clerk, or, "recorder," had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper, rather, " a guardian," of the great Goddess Diana, and of the image which fell down from Jupiter?

This was the story forged by the Ephesian priests; a similar one had been framed respecting the Palladium, or image of Minerva.

36. Seeing then that these things cannot be spoken against, ye ought to be quiet and to do nothing rashly.

37. For ye have brought hither these men, who are neither robbers of churches, “ robbers of temples," nor yet blasphemers of your Goddess.

It seems he did not think the charge brought by Demetrius against Paul, as asserting that those were no Gods which were made with hands, a reflection upon Diana, because her image was supposed to come down from heaven, and therefore could not be made with hands.

38.

Wherefore, if Demetrius and the craftsmen who are with him have a matter against any man, the law is open, or, "court days are kept," and there are deputies, "Roman Proconsuls who are judges," let them implead one another, "let them accuse one another."

39.

But But if ye inquire any thing concerning other matters, if it be a question relating to the public religion and not of a civil nature, it shall be determined in a lawful assembly:

40. For we are in danger to be called in question for this day's uproar, “this day's rising," there being no cause whereby we may give an account' of this concourse.

41.

And when he had thus spoken he dismissed the assembly.

REFLECTIONS.

1. We have here a memorable and instructive example of a pretended zeal for religion being employed to conceal selfish fears, and to advance private interests. The cry of Demetrius and his companions was, Great is Diana of the Ephesians; her temple will be despised; her magnificence will be destroyed: thus pretending to be concerned for the honour of their Goddess, and alarmed for the security of her worship. But the real motive of their clamour is a fear of losing their usual profits, "this our craft, by which we get our wealth, is in danger of being set at nought." Since the time of Demetrius a like clamour has often been raised, and from similar motives. The supporters of national superstition, when alarmed at the progress of truth and liberty, have cried out, The church is in danger, religion will be trampled under foot; when they only mean that the profits of their profession are likely to fall, the splendour of their equipage, the luxuries of their tables, the revenue by which they are fed and clothed. Politicians and statesmen have likewise exclaimed, Religion and morality are in danger; let the friends of both unite for their defence, when religion and morality were no part of their concern, when they were violating every principle of both, in pursuit of some ambitious project, and have put this cry into the mouths of the ignorant multitude, in order to conceal their evil designs. Let not the world any longer be deceived by such gross artifices; they have been practised and exposed two thousand years ago.

2. The good sense which appears in the observations of the town-clerk or recorder of Ephesus, may Vol. 3.]

serve to quiet the fears of those who are really alarmed about the security of their religion. If it be of divine origin, as you profess to believe, it cannot be overturned or destroyed: it is founded upon a rock, and the gates of hell shall not prevail against it. Adopt not rash and hasty measures for its defence. If individuals have violated the principles of justice, under pretence of promoting the interests of religion, ⚫ the courts are open, let them be brought to a fair trial, that they may be condemned and punished, but excite not against them the violence of an angry multitude, before their cause has been heard.

3. We see from this story what powerful impediments Christianity had to contend with; not merely the errors of a senseless superstition, nor the charms of a religion which allowed to its votaries the free indulgence of their grossest passions, but the zeal of men who considered their wealth and even their subsistence as necessarily connected with the popular opinion; with the zeal of priests and augurs and craftsmen without number, who obtained their support by the heathen worship. A religion which, by its own intrinsic force, without the aid of civil power, could in so short a time triumph over such obstacles, must surely be accompanied with the irresistible evidence of a divine original.

Acts xx. 1-16.

Paul departs from Ephesus and returns through Macedonia into Greece, whence, after spending some time there, he comes back to the coast of Asia, in order to proceed to Jerusalem. During his journey he preaches at Troas and raises Eutychus from the

dead.

1. And after the uproar had ceased, Paul called unto him the disciples, and

embraced them," saluted them," in taking leave, and departed for to go into Macedonia.

Although the tumult at Ephesus had been appeased, without any act of violence, he did not choose to expose the Christians in that city to fresh odium and danger by continuing any longer amongst them.

2. And when he had gone over those parts, and had given them much exhortation, he came into Greece,

3. And there abode three months.

The principal object of Paul's journey was to es tablish the disciples in the Christian profession, to confirm the faith of the wavering, and to correct any errors in discipline or doctrine into which they might have fallen. He had also in view the farther object of making a collection among the Gentile churches for the benefit of the poor saints which were at Jerusalem. With this view he had already sent Timothy and Erastus into Macedonia, xix. 22. to prepare them for his arrival. This object being now accomplished, he purposed to return the shortest way to Jerusalem, through Syria, but is obliged to go by another route, in consequence of the designs formed against him by the Jews.

And when the Jews had laid wait for him, as he was about to sail into Syria, he purposed," he resolved," to return through Macedonia, the way by which he came.

4. And there accompanied him into Asia, Sopater of Berea; but Aristar