THE WRITER OF THIS BOOK, HAVING RECEIVED ESPECIAL HELP FROM THE SPIRIT OF GOD, IS ABLE TO THROW LIGHT UPON THE TEACHINGS OF PAUL AND THEIR APPLICATION TO OUR OWN TIME, AS NO OTHER AUTHORS ARE PREPARED TO DO. SHE HAS NOT SUFFERED HERSELF TO BE DRAWN ASIDE TO DISCUSS THEORIES, OR TO INDULGE IN SPECULATION. NO EXTRANEOUS MATTER IS INTRODUCED. CONSEQUENTLY MUCH THAT IS CONTAINED IN OTHER BOOKS, WHICH IS INTERESTING TO THE CURIOUS, AND HAS A CERTAIN VALUE, BUT WHICH IS AFTER ALL LITTLE MORE THAN THEORY, FINDS NO PLACE IN THIS WORK.

OF COURSE IN A BOOK OF THIS SIZE THE VAST AMOUNT OF INSTRUCTION CONTAINED IN PAUL'S EPISTLES COULD BE CONSIDERED ONLY IN PART. SOME OF THESE ARE NOT REFERRED TO, OTHERS ARE PASSED BY WITH A SIMPLE MENTION, AND NONE OF THEM ARE FULLY CANVASSED. ENOUGH OF THEM ARE MENTIONED, HOWEVER, TO ENABLE THE READER TO ENTER INTO THE SPIRIT WHICH ACTUATED THE GREAT APOSTLE. AND IF THE PERUSAL OF THIS VOLUME SHALL LEAD THE READER TO LAY HOLD UPON THE HOPE WHICH SUSTAINED PAUL IN HIS LABOURS AND TRIALS, AND SHALL HELP HIM TO FIGHT THE GOOD FIGHT OF FAITH, THE OBJECT OF ITS PUBLICATION WILL BE ACCOMPLISHED.

PUBLISHERS.

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witnessed the debasing power of heathen worship, and endured the spiritual bondage of Pharisaic exaction. {LP 9.1}

Saul of Tarsus was a Jew, not only by descent, but by the stronger ties of lifelong training, patriotic devotion, and religious faith. Though a Roman citizen, born in a Gentile city, he was educated in Jerusalem by the most eminent of the rabbis, and diligently instructed in all the laws and traditions of the Fathers. Thus he shared, to the fullest extent, the hopes and aspirations, the lofty pride and unyielding prejudice, of his nation. He declares himself to have been "a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless." He was regarded by the Jewish leaders as a young man of great promise, and high hopes were cherished concerning him as an able and zealous defender of the ancient faith. {LP 10.1}

In common with his nation, Saul had cherished the hope of a Messiah who should reign as a temporal prince, to break from the neck of Israel the Roman yoke, and exalt her to the throne of universal empire. He had no personal knowledge of Jesus of Nazareth or of his mission, but he readily imbibed the scorn and hatred of the rabbis toward one who was so far from fulfilling their ambitious hopes; and after the death of Christ, he eagerly joined with priests and rulers in the persecution of his followers as a proscribed and hated sect. {LP 10.2}

The Jewish leaders had supposed that the work of Christ would end with him; that when his voice was no longer heard, the excitement would

11

die out, and the people would return to the doctrines and traditions of men. But instead of this, they witnessed the marvellous scenes of the day of Pentecost. The disciples, endowed with a power and energy hitherto unknown, preached Christ to the vast multitude that from all parts of the world assembled at the feast. Signs and wonders confirmed their words; and in the very stronghold of Judaism, thousands openly declared their faith in Jesus of Nazareth, the crucified malefactor, as the promised Messiah. {LP 10.3}

And but a short time after the events of Pentecost, a mighty miracle, wrought by the apostles, filled all Jerusalem with excitement. A cripple who had been lame from his birth was healed by Peter and John in the presence of the people, within the very precincts of the temple. This astonishing cure was performed in the name of Jesus, the apostles declaring that he had ascended to the heavens, and thence imparted power to his followers; and they fearlessly charged upon the Jews the crime of his rejection and murder. Great numbers of the people received the doctrines preached by the apostles. Many of the most determined opponents could but believe, though they refused to acknowledge, that Jesus had risen from the dead. They did not, however, repent of their terrible crime in putting him to death. When the power from Heaven came upon the apostles in so remarkable a manner, fear held the priests and elders from violence; but their bitterness and malice were unchanged. Five thousand had already openly declared their faith in Christ; and both Pharisees and Sadducees decided among themselves that if those new teachers were suffered to go on unchecked, their

12

own influence would be in greater danger than when Jesus was upon earth. If one or two discourses from the apostles could produce results so marvellous, the world would soon believe on Christ, and the influence of priests and rulers would be lost. They therefore seized upon the apostles, and thrust them into prison, expecting to intimidate and silence them. But the disciple who in cowardice had once denied his Lord, now boldly declared the power of a risen Saviour. In vain the rulers commanded to speak no more in that name. Their threats were powerless, and at last, being restrained from violence by fear of the people, they set the apostles at liberty. {LP 11.1}

Subsequent events served but to augment their fears and their hatred. The power with which the apostles still proclaimed the gospel, the wonders wrought by them in the name of Jesus, the converts daily added to the church, the union and harmony that pervaded the body of believers, the swift and terrible manifestation of divine judgment in the case of Ananias and Sapphira,--all were marked by the Jewish leaders, and urged them on to still more determined efforts to crush the powerful heresy. Again the apostles were arrested and imprisoned, and the Sanhedrim was called to try their case. A large number of learned men in addition to the council was summoned, and they conferred together as to what should be done with these disturbers of the peace. But the angel of the Lord by night opened the prison doors, and brought forth his servants, bidding them again proclaim in the temple the words of life. Great was the amazement of priests and rulers when, being assembled at dawn to pass sentence upon the prisoners,

13

they received the report that the prison doors were securely bolted and the guard stationed before them, but that the apostles themselves had been mysteriously delivered, and were already preaching in the temple. {LP 12.1}

Once more summoning them before the council, the high priest angrily reminded them of the warning they had received, and charged them with endeavouring to bring upon the Jews the blood of Christ. They were not as willing to bear the blame of slaying Jesus as when they swelled the cry with the debased mob, "His blood be on us and on our children!" {LP 13.1}

Peter and his brethren repeated their former assertion, that they must obey God rather than men. And then the accused became the accusers, and as they were moved by the Spirit of God, they solemnly charged the murder of Christ upon the priests and rulers who composed the council. These dignitaries were now so enraged that they decided without further trial, to take the law into their own hands, and put the prisoners to death. They would have executed their murderous designs at once but for the calm and judicious counsel of Gamaliel, who warned them to beware of proceeding to violent measures before the character of the movement they opposed should be fully developed, lest haply they should be found fighting against God. The learning and high position of this eminent rabbi gave weight to his words. The priests could not deny the reasonableness of his views. They very reluctantly released their prisoners, after beating them with rods, and charging them again and again to preach no more in the name of Jesus or their lives would pay the penalty of their boldness.

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{LP 13.2}

But punishments and threats were alike unheeded. The apostles "departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name. And daily in the temple and in every house they ceased not to teach and preach Jesus Christ." Despite all opposition, "the number of the disciples was multiplied." {LP 14.1}

And now occurred a series of events, which, though seeming to bring only defeat and loss to the cause of Christ, were to result in its triumph, giving to the world one of the noblest examples of Christian faith, and winning from the ranks of its opposers their most active and successful champion. Most of the early believers were cut off from family and friends by the zealous bigotry of the Jews. Many of the converts had been thrown out of business and exiled from their homes, because they had espoused the cause of Christ. It was necessary to provide this large number, congregated at Jerusalem, with homes and sustenance. Those having money and possessions cheerfully sacrificed them to meet the existing emergency. Their means were laid at the feet of the apostles, who made distribution to every man according as he had need. {LP 14.2}

Among the believers were not only those who were Jews by birth and spoke the Hebrew tongue, but also residents of other countries, who used the Greek language. Between these two classes there had long existed distrust, and even antagonism; and though their hearts were now softened and united by Christian love, yet the old jealousies were easily rekindled. Thus it came to pass that as disciples were multiplied, "there arose a murmuring of the Grecians against the Hebrews." The

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cause of complaint was an alleged neglect of the Greek widows in the distribution of the fund set apart for the poor. Such inequality would have been contrary to the spirit of the gospel, and prompt measures were taken to remove all occasion for dissatisfaction. Summoning a meeting of the believers, the apostles stated that the time had come when they should be relieved from the task of apportioning to the poor, and from similar burdens, so that they could be left free to preach Christ. "Wherefore, brethren," said they, "look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word." This advice was followed, and the seven chosen men were solemnly set apart for their duties by prayer and the laying on of hands. {LP 14.3}

The appointment of the seven was greatly blessed of God. The church advanced in numbers and strength, "and a great company of the priests were obedient to the faith." This success was due both to the greater freedom secured to the apostles, and to the zeal and power manifested by the seven deacons. The fact that these brethren had been ordained for a special work, did not exclude them from teaching the faith. On the contrary, they were fully qualified to instruct in the truth, and they engaged in the work with great earnestness and success. {LP 15.1}

The foremost of the seven was Stephen, who, "full of faith and power, did great wonders and miracles among the people." Though a Jew by birth, he spoke the Greek language, and was familiar with the customs and manners of the

16

Greeks. He therefore found opportunity to proclaim the gospel in the synagogues of the Greek Jews. Learned rabbis and doctors of the law engaged in public discussion with him, confidently expecting an easy victory. But "they were not able to resist the wisdom and the spirit by which he spake." Not only did he speak by the power of the Holy Ghost, but it was plain that he was a student of the prophecies, and learned in all matters of the law. He ably defended the truths which he advocated, and utterly defeated his opponents. {LP 15.2}

The priests and rulers who witnessed the wonderful manifestation of the power that attended the ministration of Stephen, were filled with bitter hatred. Instead of yielding to the weight of evidence he presented, they determined to silence his voice by putting him to death. They had on several occasions bribed the Roman authorities to pass over without comment instances where the Jews had taken the law into their own hands, and tried, condemned, and executed prisoners according to their national custom. The enemies of Stephen did not doubt that they could pursue such a course without danger to themselves. They determined to risk the consequences at all events, and they therefore seized Stephen and brought him before the Sanhedrim council for trial. {LP 16.1}

Learned Jews from the surrounding countries were summoned for the purpose of refuting the arguments of the accused. Saul was also present, and took a leading part against Stephen. He brought the weight of eloquence and the logic of the rabbis to bear upon the case, to convince the people that Stephen was preaching delusive

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and dangerous doctrines. But he met in Stephen one as highly educated as himself, and one who had a full understanding of the purpose of God in the spreading of the gospel to other nations. {LP 16.2}

The priests and rulers prevailed nothing against the clear, calm wisdom of Stephen, though they were vehement in their opposition. They determined to make an example of him, and, while they thus satisfied their revengeful hatred, prevent others, through fear, from adopting his belief. False witnesses were hired to testify that they had heard him speak blasphemous words against the temple and the law. Said they, "For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us." {LP 17.1}

As Stephen stood face to face with his judges, to answer to the crime of blasphemy, a holy radiance shone upon his countenance. "And all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel." Those who exalted Moses might have seen in the face of the prisoner the same holy light which radiated the face of that ancient prophet. Many who beheld the lighted countenance of Stephen trembled and veiled their faces; but stubborn unbelief and prejudice never faltered. {LP 17.2}

Stephen was questioned as to the truth of the charges against him, and took up his defence in a clear, thrilling voice that rang through the council hall. He proceeded to rehearse the history of the chosen people of God, in words that held the assembly spell-bound. He showed a thorough knowledge of the Jewish economy, and the spiritual interpretation of it now made manifest

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through Christ. He made plain his own loyalty to God and to the Jewish faith, while he showed that the law in which they trusted for salvation had not been able to preserve Israel from idolatry. He connected Jesus Christ with all the Jewish history. He referred to the building of the temple by Solomon, and to the words of both Solomon and Isaiah: "Howbeit the Most High dwelleth not in temples made with hands." "Heaven is my throne, and earth is my footstool. What house will ye build me? saith the Lord; or what is the place of my rest? Hath not my hand made all these things?" The place of God's highest worship was in Heaven. {LP 17.3}

When Stephen had reached this point, there was a tumult among the people. The prisoner read his fate in the countenances before him. He perceived the resistance that met his words, which were spoken at the dictation of the Holy Ghost. He knew that he was giving his last testimony. When he connected Jesus Christ with the prophecies, and spoke of the temple as he did, the priest, affecting to be horror-stricken, rent his robe. This act was to Stephen a signal that his voice would soon be silenced forever. Although he was just in the midst of his sermon, he abruptly concluded it by suddenly breaking away from the chain of history, and, turning upon his infuriated judges, said, "Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost; as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers; who have received the law by the disposition of angels, and have not kept it."

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{LP 18.1}

At this the priests and rulers were beside themselves with anger. They were more like wild beasts of prey than like human beings. They rushed upon Stephen, gnashing their teeth. But he was not intimidated; he had expected this. His face was calm, and shone with an angelic light. The infuriated priests and the excited mob had no terrors for him. The scene about him faded from his vision; the gates of Heaven were ajar, and Stephen, looking in, saw the glory of the courts of God, and Christ, as if just risen from his throne, standing ready to sustain his servant, who was about to suffer martyrdom for his name. When Stephen proclaimed the glorious scene opened before him, it was more than his persecutors could endure. They stopped their ears, that they might not hear his words, and uttering loud cries ran furiously upon him with one accord. "And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep." The witnesses who had accused him were required to cast the first stones. These persons laid down their clothes at the feet of Saul, who had taken an active part in the disputation, and had consented to the prisoner's death. {LP 19.1}

The martyrdom of Stephen made a deep impression upon all who witnessed it. It was a sore trial to the church, but resulted in the conversion of Saul. The faith, constancy, and glorification of the martyr could not be effaced from his memory. The signet of God upon his face, his words, that reached to the very soul of those who heard them, remained in the memory of the beholders,

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and testified to the truth of that which he had proclaimed. {LP 19.2}

There had been no legal sentence passed upon Stephen; but the Roman authorities were bribed by large sums of money to make no investigation of the case. Saul seemed to be imbued with a frenzied zeal at the scene of Stephen's trial and death. He seemed to be angered at his own secret convictions that Stephen was honoured of God at the very period when he was dishonoured of men. He continued to persecute the church of God, hunting them down, seizing them in their houses, and delivering them up to the priests and rulers for imprisonment and death. His zeal in carrying forward the persecution was a terror to the Christians in Jerusalem. The Roman authorities made no special effort to stay the cruel work, and secretly aided the Jews in order to conciliate them, and to secure their favour. {LP 20.1}

Saul was greatly esteemed by the Jews for his zeal in persecuting the believers. After the death of Stephen, he was elected a member of the Sanhedrim council, in consideration of the part he had acted on that occasion. This learned and zealous rabbi was a mighty instrument in the hand of Satan to carry out his rebellion against the Son of God; but he was soon to be employed to build up the church he was now tearing down. A Mightier than Satan had selected Saul to take the place of the martyred Stephen, to preach and suffer for his name, and to spread far and wide the glad tidings of salvation through his blood. {LP 20.2}

Saul was about to journey to Damascus upon his own business; but he was determined to accomplish a double purpose, by searching out, as he went, all the believers in Christ. For this purpose he obtained letters from the high priest to read in the synagogues, which authorized him to seize all those who were suspected of being believers in Jesus, and to send them by messengers to Jerusalem, there to be tried and punished. He set out upon his way, full of the strength

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and vigour of manhood and the fire of a mistaken zeal. {LP 21.2}

As the weary travellers neared Damascus, the eyes of Saul rested with pleasure upon the fertile land, the beautiful gardens, the fruitful orchards, and the cool streams that ran murmuring amid the fresh green shrubbery. It was very refreshing to look upon such a scene after a long, wearisome journey over a desolate waste. While Saul, with his companions, was gazing and admiring, suddenly a light above the brightness of the sun shone round about him, "and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest; it is hard for thee to kick against the pricks." {LP 22.1}

The scene was one of the greatest confusion. The companions of Saul were stricken with terror, and almost blinded by the intensity of the light. They heard the voice, but saw no one, and to them all was unintelligible and mysterious. But Saul, lying prostrate upon the ground, understood the words that were spoken, and saw clearly before him the Son of God. One look upon that glorious Being, imprinted his image forever upon the soul of the stricken Jew. The words struck home to his heart with appalling force. A flood of light poured in upon the darkened chambers of his mind, revealing his ignorance and error. He saw that while imagining himself to be zealously serving God in persecuting the followers of Christ, he had in reality been doing the work of Satan. {LP 22.2}

He saw his folly in resting his faith upon the assurances of the priests and rulers, whose sacred

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office had given them great influence over his mind, and caused him to believe that the story of the resurrection was an artful fabrication of the disciples of Jesus. Now that Christ was revealed to Saul, the sermon of Stephen was brought forcibly to his mind. Those words which the priests had pronounced blasphemy, now appeared to him as truth. In that time of wonderful illumination, his mind acted with remarkable rapidity. He traced down through prophetic history, and saw that the rejection of Jesus by the Jews, his crucifixion, resurrection, and ascension had been foretold by the prophets, and proved him to be the promised Messiah. He remembered the words of Stephen: "I see the heavens opened, and the Son of man standing on the right hand of God," and he knew that the dying saint had looked upon the kingdom of glory. {LP 22.3}

What a revelation was all this to the persecutor of the believers! Light, clear but terrible, had broken in upon his soul. Christ was revealed to him as having come to earth in fulfilment of his mission, being rejected, abused, condemned, and crucified by those whom he came to save, and as having risen from the dead, and ascended into the heavens. In that terrible moment he remembered that the holy Stephen had been sacrificed by his consent; and that through his instrumentality many worthy saints had met their death by cruel persecution. {LP 23.1}

"And he, trembling and astonished, said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise and go into the city, and it shall be told thee what thou must do." No doubt entered the mind of Saul that this was

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Jesus of Nazareth who spoke to him, and that he was indeed the long-looked-for Messiah, the Consolation and Redeemer of Israel. And now this Jesus, who had, while teaching upon earth, spoken in parables to his hearers, using familiar objects to illustrate his meaning, likened the work of Saul, in persecuting the followers of Christ, to kicking against the pricks. Those forcible words illustrated the fact that it would be impossible for any man to stay the onward progress of the truth of Christ. It would march on to triumph and victory, while every effort to stay it would result in injury to the opposer. The persecutor, in the end, would suffer a thousand-fold more than those whom he had persecuted. Sooner or later his own heart would condemn him; he would find that he had, indeed, been kicking against the pricks. {LP 23.2}

The Saviour had spoken to Saul through Stephen, whose clear reasoning from the Scriptures could not be controverted. The learned Jew had seen the face of the martyr reflecting the light of Christ's glory, and looking like the face of an angel. He had witnessed his forbearance toward his enemies, and his forgiveness of them. He had further witnessed the fortitude and cheerful resignation of other believers in Jesus while tormented and afflicted, some of whom had yielded up their lives with rejoicing for their faith's sake. {LP 24.1}

All this testimony had appealed loudly to Saul, and thrust conviction upon his mind; but his education and prejudices, his respect for priests and rulers, and his pride of popularity, braced him to rebel against the voice of conscience and the grace of God. He had struggled entire nights

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against conviction, and had always ended the matter by avowing his belief that Jesus was not the Messiah, that he was an impostor, and that his followers were deluded fanatics. {LP 24.2}

Now Christ had spoken to Saul with his own voice: "Saul, Saul, why persecutest thou me?" And the question, "Who art thou, Lord?" was answered by the same voice, "I am Jesus, whom thou persecutest." Here Christ identifies himself with his suffering people. Saul, in persecuting the followers of Jesus, had struck directly against the Lord of Heaven. Jesus declares that in afflicting his brethren upon earth, Saul had struck against their Head and Representative in Heaven. In falsely accusing and testifying against them, he had falsely accused and testified against the Saviour of the world. Here it is plainly seen that Christ suffers in the person of his saints. {LP 25.1}

When the effulgent glory was withdrawn, and Saul arose from the earth, he found himself totally deprived of sight. The brightness of Christ's glory had been too intense for his mortal sight, and when it was removed, the blackness of night settled upon his vision. He believed that his blindness was the punishment of God for his cruel persecution of the followers of Jesus. He groped about in terrible darkness, and his companions, in fear and amazement, led him by the hand into Damascus. {LP 25.2}

How different from what he had anticipated was his entrance into that city! In proud satisfaction he had neared Damascus, expecting on his arrival to be greeted with ostentation and applause because of the honour conferred upon him by the high priest, and the great zeal and

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penetration he had manifested in searching out the believers, to carry them as captives to Jerusalem, there to be condemned, and punished without mercy. He had determined that his journey should be crowned with success; and his courageous and persevering spirit quailed at no difficulties or dangers in the pursuance of his object. He had determined that no Christian should escape his vigilance; he would inquire of men, women, and children concerning their faith, and that of those with whom they were connected; he would enter houses, with power to seize their inmates, and to send them as prisoners to Jerusalem. {LP 25.3}

But how changed was the scene from that which he had anticipated! Instead of wielding power and receiving honour, he was himself virtually a prisoner, being deprived of sight, and dependent upon the guidance of his companions. Helpless, and tortured by remorse, he felt himself to be under sentence of death, and knew not what further disposition the Lord would make of him. {LP 26.1}

He was taken to the house of the disciple Judas, and there he remained, in solitude, studying upon the strange revelation that had broken up all his plans, and changed the entire current of his life. He passed three days in perfect blindness, occupying that terrible time with reflection, repentance, and earnest prayer, neither eating nor drinking during that entire period. With bitterness he remembered Stephen, and the evidence he had given of being sustained by a power higher than that of earth. He thought with horror of his own guilt in allowing himself to be controlled by the malice and prejudice of

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the priests and rulers, closing his eyes and ears against the most striking evidence, and relentlessly urging on the persecution of the believers in Christ. {LP 26.2}

He was in lonely seclusion; he had no communication with the church; for they had been warned of the purpose of his journey to Damascus by the believers in Jerusalem; and they believed that he was acting a part the better to carry out his design of persecuting them. He had no desire to appeal to the unconverted Jews; for he knew they would not listen to or heed his statements. He seemed to be utterly shut out from human sympathy; and he reflected, and prayed with a thoroughly broken and repentant spirit. {LP 27.1}

Those three days were like three years to the blind and conscience-smitten Jew. He was no novice in the Scriptures, and in his darkness and solitude he recalled the passages which referred to the Messiah, and traced down the prophecies, with a memory sharpened by the conviction that had taken possession of his mind. He became astonished at his former blindness of understanding, and at the blindness of the Jews in general, in rejecting Jesus as the promised Messiah. All now seemed plain to him, and he knew that it was prejudice and unbelief which had clouded his perceptions, and prevented him from discerning in Jesus of Nazareth the Messiah of prophecy. {LP 27.2}

This wonderful conversion of Saul demonstrates in a startling manner the miraculous power of Christ in convicting the mind and heart of man. Saul had verily believed that to have faith in Jesus was virtually to repudiate the law of God

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and the service of sacrificial offerings. He had believed that Jesus had himself disregarded the law, and had taught his disciples that it was now of no effect. He believed it to be his duty to strive with his utmost power to exterminate the alarming doctrine that Jesus was the Prince of life; and with conscientious zeal he had become a persevering persecutor of the church of Christ. {LP 27.3}

But Jesus, whose name of all others he most hated and despised, had revealed himself to Saul, for the purpose of arresting him in his mad career, and of making, from this most unpromising subject, an instrument by which to bear the gospel to the Gentiles. Saul was overwhelmed by this revelation, and perceived that in opposing Jesus of Nazareth, he had arrayed himself against the Redeemer of the world. Overcome by a sense of his guilt, he cried out, "Lord, what wilt thou have me to do?" Jesus did not then and there inform him of the work he had assigned him, but sent him for instruction to the very disciples whom he had so bitterly persecuted. {LP 28.1}

The marvellous light that illuminated the darkness of Saul was the work of the Lord; but there was also a work that was to be done for him by the disciples of Christ. The answer to Saul's question is, "Arise, and go into the city, and it shall be told thee what thou must do." Jesus sends the inquiring Jew to his church, to obtain from them a knowledge of his duty. Christ performed the work of revelation and conviction; and now the penitent was in a condition to learn of those whom God had ordained to teach his truth. Thus Jesus gave sanction to the authority of his organized church, and placed

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Saul in connection with his representatives on earth. The light of heavenly illumination deprived Saul of sight; but Jesus, the great Healer, did not at once restore it. All blessings flow from Christ, but he had now established a church as his representative on earth, and to it belonged the work of directing the repentant sinner in the way of life. The very men whom Saul had purposed to destroy were to be his instructors in the religion he had despised and persecuted. {LP 28.2}

The faith of Saul was severely tested during the three days of fasting and prayer at the house of Judas, in Damascus. He was totally blind, and in utter darkness of mind as to what was required of him. He had been directed to go to Damascus, where it would be told him what he was to do. In his uncertainty and distress he cried earnestly to God. "And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus; for, behold, he prayeth, and hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight." {LP 29.1}

Ananias could hardly credit the words of the angel messenger, for Saul's bitter persecution of the saints at Jerusalem had spread far and near. He presumed to expostulate; said he, "Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem. And here he hath authority from the chief priests to bind all that call on thy name." But the command to Ananias was imperative: "Go thy

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way, for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel." {LP 29.2}

The disciple, obedient to the direction of the angel, sought out the man who had but recently breathed out threatenings against all who believed in the name of Jesus. He addressed him: "Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight and be filled with the Holy Ghost; and immediately there fell from his eyes as it had been scales, and he received sight forthwith, and arose and was baptized." {LP 30.1}

Christ here gives an example of his manner of working for the salvation of men. He might have done all this work directly for Saul; but this was not in accordance with his plan. His blessings were to come through the agencies which he had ordained. Saul had something to do in confession to those whose destruction he had meditated; and God had a responsible work for the men to do whom he had authorized to act in his stead. {LP 30.2}

Saul becomes a learner of the disciples. In the light of the law he sees himself a sinner. He sees that Jesus, whom in his ignorance he had considered an impostor, is the author and foundation of the religion of God's people from the days of Adam, and the finisher of the faith now so clear to his enlightened vision; the vindicator of the truth and the fulfiller of the prophecies. He had regarded Jesus as making of no effect the law of God; but when his spiritual vision was touched by the finger of God, he learned that Christ was the originator of

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the entire Jewish system of sacrifices; that he came into the world for the express purpose of vindicating his Father's law; and that in his death the typical law had met its antitype. By the light of the moral law, which he had believed himself to be zealously keeping, Saul saw himself a sinner of sinners. He repented, that is, died to sin, became obedient to the law of God, exercised faith in Jesus Christ as his Saviour, was baptized, and preached Jesus as earnestly and zealously as he had once denounced him. {LP 30.3}

The Redeemer of the world does not sanction experience and exercise in religious matters independent of his organized and acknowledged church. Many have an idea that they are responsible to Christ alone for their light and experience, independent of his recognized followers on earth. But in the history of the conversion of Saul, important principles are given us, which we should ever bear in mind. He was brought directly into the presence of Christ. He was one whom Christ intended for a most important work, one who was to be "a chosen vessel" unto him; yet he did not personally impart to him the lessons of truth. He arrested his course and convicted him; but when asked by him, "What wilt thou have me to do?" the Saviour placed him in connection with his church, and let them direct him what to do. {LP 31.1}

Jesus is the friend of sinners; his heart is touched by their woe; he has all power, both in Heaven and upon earth; but he respects the means which he has ordained for the enlightenment and salvation of men; he directs sinners to the church, which he has made a channel of light to the world.

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{LP 31.2}

Saul was a learned teacher in Israel; but, while in the midst of his blind error and prejudice, Christ reveals himself to him, and then places him in communication with his church, which is the light of the world. In this case Ananias represents Christ, and also represents Christ's ministers upon earth, who are appointed to act in his stead. In Christ's stead, Ananias touches the eyes of Saul that they may receive sight. In Christ's stead, he places his hands upon him, and, praying in Christ's name, Saul receives the Holy Ghost. All is done in the name and by the authority of Christ; but the church is the channel of communication. {LP 32.1}

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{LP 32.2}

The Jews were thoroughly surprised and confounded by the conversion of Paul. They were aware of his position at Jerusalem, and knew what was his principal errand to Damascus, and that he was armed with a commission from the high priest, that authorized him to take the believers in Jesus, and to send them as prisoners to Jerusalem; yet now they beheld him preaching the gospel of Jesus, strengthening those who were already its disciples, and continually making new converts to the faith he had once so zealously opposed. Paul demonstrated to all who heard him that his change of faith was not from impulse nor fanaticism, but was brought about by overwhelming evidence. {LP 33.1}

As he laboured in the synagogues, his faith grew stronger; his zeal in maintaining that Jesus was the Son of God increased, in the face of the fierce opposition of the Jews. He could not remain long in Damascus, for after the Jews had recovered from their surprise at his wonderful conversion and subsequent labours, they turned resolutely from the overwhelming evidence thus brought to bear in favour of the doctrine of Christ. Their astonishment at the conversion of Paul was changed into an intense hatred of him, like unto that which they had manifested against Jesus. {LP 33.2}

Paul's life was in peril, and he received a commission from God to leave Damascus for a time. He went into Arabia; and there, in comparative solitude, he had ample opportunity for communion with God, and for contemplation. He wished to be alone with God, to search his own heart, to deepen his repentance, and to prepare himself by prayer and study to engage in a work which appeared to him too great and too important

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for him to undertake. He was an apostle, not chosen of men, but chosen of God, and his work was plainly stated to be among the Gentiles. {LP 33.3}

While in Arabia he did not communicate with the apostles; he sought God earnestly with all his heart, determining not to rest till he knew for a certainty that his repentance was accepted, and his great sin pardoned. He would not give up the conflict until he had the assurance that Jesus would be with him in his coming ministry. He was ever to carry about with him in the body the marks of Christ's glory, in his eyes, which had been blinded by the heavenly light, and he desired also to bear with him constantly the assurance of Christ's sustaining grace. Paul came in close connection with Heaven, and Jesus communed with him, and established him in his faith, bestowing upon him his wisdom and grace. {LP 34.1}

Paul now returned to Damascus, and preached boldly in the name of Jesus. The Jews could not withstand the wisdom of his arguments, and they therefore counselled together to silence his voice by force--the only argument left to a sinking cause. They decided to assassinate him. The apostle was made acquainted with their purpose. The gates of the city were vigilantly guarded, day and night, to cut off his escape. The anxiety of the disciples drew them to God in prayer; there was little sleeping among them, as they were busy in devising ways and means for the escape of the chosen apostle. Finally they conceived a plan by which he was let down from a window, and lowered over the wall in a basket at night. In this humiliating manner Paul made his escape from Damascus.

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{LP 34.2}

He now proceeded to Jerusalem, wishing to become acquainted with the apostles there, and especially with Peter. He was very anxious to meet the Galilean fishermen who had lived, and prayed, and conversed with Christ upon earth. It was with a yearning heart that he desired to meet the chief of apostles. As Paul entered Jerusalem, he regarded with changed views the city and the temple. He now knew that the retributive judgment of God was hanging over them. {LP 35.1}

The grief and anger of the Jews because of the conversion of Paul knew no bounds. But he was firm as a rock, and flattered himself that when he related his wonderful experience to his friends, they would change their faith as he had done, and believe on Jesus. He had been strictly conscientious in his opposition to Christ and his followers, and when he was arrested and convicted of his sin, he immediately forsook his evil ways, and professed the faith of Jesus. He now fully believed that when his friends and former associates heard the circumstances of his marvellous conversion, and saw how changed he was from the proud Pharisee who persecuted and delivered unto death those who believed in Jesus as the Son of God, they would also become convicted of their error, and join the ranks of the believers. {LP 35.2}

He attempted to join himself to his brethren, the disciples; but great was his grief and disappointment when he found that they would not receive him as one of their number. They remembered his former persecutions, and suspected him of acting a part to deceive and destroy them. True, they had heard of his wonderful conversion,

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but as he had immediately retired into Arabia, and they had heard nothing definite of him farther, they had not credited the rumour of his great change. {LP 35.3}

Barnabas, who had liberally contributed of his means to sustain the cause of Christ, and to relieve the necessities of the poor, had been acquainted with Paul when he opposed the believers. He now came forward and renewed that acquaintance, heard the testimony of Paul in regard to his miraculous conversion, and his experience from that time. He fully believed and received Paul, took him by the hand, and led him into the presence of the apostles. He related his experience which he had just heard,-- that Jesus had personally appeared to Paul while on his way to Damascus; that he had talked with him; that Paul had recovered his sight in answer to the prayers of Ananias, and had afterward maintained in the synagogues of the city, that Jesus was the Son of God. {LP 36.1}

The apostles no longer hesitated; they could not withstand God. Peter and James, who at that time were the only apostles in Jerusalem, gave the right hand of fellowship to the once fierce persecutor of their faith; and he was now as much beloved and respected as he had formerly been feared and avoided. Here the two grand characters of the new faith met--Peter, one of the chosen companions of Christ while he was upon earth, and Paul, a Pharisee, who, since the ascension of Jesus, had met him face to face, and had talked with him, and had also seen him in vision, and the nature of his work in Heaven. {LP 36.2}

This first interview was of great consequence to both these apostles, but it was of short duration,

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for Paul was eager to get about his Master's business. Soon the voice which had so earnestly disputed with Stephen, was heard in the same synagogue fearlessly proclaiming that Jesus was the Son of God--advocating the same cause that Stephen had died to vindicate. He related his own wonderful experience, and with a heart filled with yearning for his brethren and former associates, presented the evidences from prophecy, as Stephen had done, that Jesus, who had been crucified, was the Son of God. {LP 36.3}

But Paul had miscalculated the spirit of his Jewish brethren. The same fury that had burst forth upon Stephen was visited upon himself. He saw that he must separate from his brethren, and sorrow filled his heart. He would willingly have yielded up his life, if by that means they might have been brought to a knowledge of the truth. The Jews began to lay plans to take his life, and the disciples urged him to leave Jerusalem; but he lingered, unwilling to leave the place, and anxious to labour a little longer for his Jewish brethren. He had taken so active a part in the martyrdom of Stephen that he was deeply anxious to wipe out the stain by boldly vindicating the truth which had cost Stephen his life. It looked to him like cowardice to flee from Jerusalem. {LP 37.1}

While Paul, braving all the consequences of such a step, was praying earnestly to God in the temple, the Saviour appeared to him in vision, saying, "Make haste, and get thee quickly out of Jerusalem; for they will not receive thy testimony concerning me." Paul even then hesitated to leave Jerusalem without convincing the obstinate Jews of the truth of his faith; he

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thought that, even if his life should be sacrificed for the truth, it would not more than settle the fearful account which he held against himself for the death of Stephen. He answered, "Lord, they know that I imprisoned and beat in every synagogue them that believed on thee. And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him." But the reply was more decided than before: "Depart; for I will send thee far hence unto the Gentiles." {LP 37.2}

When the brethren learned of the vision of Paul, and the care which God had over him, their anxiety on his behalf increased. They hastened his secret escape from Jerusalem, for fear of his assassination by the Jews. The departure of Paul suspended for a time the violent opposition of the Jews, and the church had a period of rest, in which many were added to the number of believers. {LP 38.1}

Christ had commanded his disciples to go and teach all nations; but the previous teachings which they had received from the Jews made it difficult for them to fully comprehend the words of their Master, and therefore they were slow to act upon them. They called themselves the children of Abraham, and regarded themselves as the heirs of divine promise. It was not until several years after the Lord's ascension that their minds were sufficiently expanded to clearly understand the intent of Christ's words, that they were to labour for the conversion of the Gentiles as well as of the Jews. Their minds were particularly called out to this part of the work by the Gentiles themselves, many of whom

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embraced the doctrine of Christ. Soon after the death of Stephen, and the consequent scattering of the believers throughout Palestine, Samaria was greatly stirred. The Samaritans received the believers kindly, and manifested a willingness to hear concerning Jesus, who, in his first public labours, had preached to them with great power. {LP 38.2}

The animosity existing between the Jews and Samaritans decreased, and it could no longer be said that they had no dealing with each other. Philip left Jerusalem, and preached a risen Redeemer in Samaria. Many believed and received Christian baptism. Philip's preaching was marked with so great success, and so many were gathered into the fold of Christ, that he finally sent to Jerusalem for help. The disciples now perceived the meaning of Christ, when he said, "Ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." {LP 39.1}

Following these events, the conversion of the Ethiopian eunuch under the preaching of Philip, the vision of Peter at Joppa, and the outpouring of the Holy Spirit upon Cornelius and his household, served to convince the apostles and leading brethren at Jerusalem, that God had granted to the Gentiles repentance unto life. Thus was the way preparing for Paul to enter upon his mission. {LP 39.2}

Antioch had a large population both of Jews and Gentiles; it was a great resort for lovers of ease and pleasure, because of the healthfulness of its situation, its beautiful scenery, and the wealth, culture, and refinement that centred there. Its extensive commerce made it a place of great importance, where people of all nationalities were found. It was therefore a city of luxury and vice. The retribution of God finally came upon Antioch, because of the wickedness of its inhabitants. {LP 40.2}

It was here that the disciples were first called Christians. This name was given them because Christ was the main theme of their preaching,

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teaching, and conversation. They were continually recounting the incidents of his life, during the time in which his disciples were blessed with his personal company. They dwelt untiringly upon his teachings, his miracles of healing the sick, casting out devils, and raising the dead to life. With quivering lips and tearful eyes they spoke of his agony in the garden, his betrayal, trial, and execution, the forbearance and humility with which he endured the contumely and torture imposed upon him by his enemies, and the Godlike pity with which he prayed for those who persecuted him. His resurrection and ascension, and his work in Heaven as a Mediator for fallen man, were joyful topics with them. The heathen might well call them Christians, since they preached of Christ, and addressed their prayers to God through him. {LP 40.3}

In the populous city of Antioch, Paul found an excellent field of labour, where his great learning, wisdom, and zeal, combined, exerted a powerful influence over the inhabitants and frequenters of that city of culture. {LP 41.1}

Meanwhile the work of the apostles was centred at Jerusalem, where Jews of all tongues and countries came to worship at the temple during the stated festivals. At such times the apostles preached Christ with unflinching courage, though they knew that in so doing their lives were in constant jeopardy. Many converts to the faith were made, and these, dispersing to their homes in different parts of the country, scattered the seeds of truth throughout all nations, and among all classes of society. {LP 41.2}

Peter, James, and John felt confident that God had appointed them to preach Christ among

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their own countrymen at home. But Paul had received his commission from God, while praying in the temple, and his broad missionary field had been distinctly presented before him. To prepare him for his extensive and important work, God had brought him into close connection with himself, and had opened before his enraptured vision a glimpse of the beauty and glory of Heaven. {LP 41.3}

God communicated with the devout prophets and teachers in the church at Antioch. "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them." These apostles were therefore dedicated to God in a most solemn manner by fasting and prayer and the laying on of hands; and they were sent forth to their field of labour among the Gentiles. {LP 42.1}

Both Paul and Barnabas had been labouring as ministers of Christ, and God had abundantly blessed their efforts; but neither of them had previously been formally ordained to the gospel ministry by prayer and the laying on of hands. They were now authorized by the church, not only to teach the truth, but to baptize, and to organize churches, being invested with full ecclesiastical authority. This was an important era for the church. Though the middle wall of partition between Jew and Gentile had been broken down by the death of Christ, letting the Gentiles into the full privileges of the gospel, still the veil had not yet been torn from the eyes of many of the believing Jews, and they could not clearly discern to the end of that which was abolished by the Son of God. The work was now to be prosecuted with vigour among the

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Gentiles, and was to result in strengthening the church by a great ingathering of souls. {LP 42.2}

The apostles, in this their special work, were to be exposed to suspicion, prejudice, and jealousy. As a natural consequence of their departure from the exclusiveness of the Jews, their doctrine and views would be subject to the charge of heresy; and their credentials as ministers of the gospel would be questioned by many zealous, believing Jews. God foresaw all these difficulties which his servants would undergo, and, in his wise providence, caused them to be invested with unquestionable authority from the established church of God, that their work should be above challenge. {LP 43.1}

The brethren in Jerusalem and in Antioch were made thoroughly acquainted with all the particulars of this divine appointment, and the specific work of teaching the Gentiles, which the Lord had given to these apostles. Their ordination was an open recognition of their divine mission, as messengers specially chosen by the Holy Ghost for a special work. Paul witnesses in his Epistle to the Romans, that he considered this sacred appointment as a new and important epoch in his life; he names himself, "a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God." {LP 43.2}

The ordination by the laying on of hands, was, at a later date, greatly abused; unwarrantable importance was attached to the act as though a power came at once upon those who received such ordination, which immediately qualified them for any and all ministerial work, as though virtue lay in the act of laying on of hands. We have, in the history of these two apostles, only a

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simple record of the laying on of hands, and its bearing upon their work. Both Paul and Barnabas had already received their commission from God himself; and the ceremony of the laying on of hands added no new grace or virtual qualification. It was merely setting the seal of the church upon the work of God--an acknowledged form of designation to an appointed office. {LP 43.3}

This form was a significant one to the Jews. When a Jewish father blessed his children, he laid his hands reverently upon their heads. When an animal was devoted to sacrifice, the hand of the one invested with priestly authority was laid upon the head of the victim. Therefore, when the ministers of Antioch laid their hands upon the apostles, they, by that action, asked God to bestow his blessing upon them, in their devotion to the specific work which God had chosen them to do. {LP 44.1}

The apostles started out upon their mission, taking with them Mark. They went into Seleucia, and from thence sailed to Cyprus. At Salamis they preached in the synagogues of the Jews. "And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus; which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith." {LP 44.2}

The deputy being a man of repute and influence, the sorcerer Elymas, who was under the control of Satan, sought by false reports and various specious deceptions to turn him against

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the apostles and destroy their influence over him. As the magicians in Pharaoh's court withstood Moses and Aaron, so did this sorcerer withstand the apostles. When the deputy sent for the apostles, that he might be instructed in the truth, Satan was on hand with his servant, seeking to thwart the purpose of God, and prevent this influential man from embracing the faith of Christ. This agent of Satan greatly hindered the work of the apostles. Thus does the fallen foe ever work in a special manner to prevent persons of influence, who could be of great service to the cause, from embracing the truth of God. {LP 44.3}

But Paul, in the power of the Holy Ghost, rebuked the wicked deceiver. He "set his eyes on him, and said, O full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord." {LP 45.1}

The sorcerer had closed his eyes to the evidences of truth, and the light of the gospel, therefore the Lord, in his righteous anger, caused his natural eyes to be closed, shutting out from him the light of day. This blindness was not permanent, but only for a season, to warn him to repent, and to seek pardon of God whom he had so offended. The confusion into which this man was brought, with all his boasted power, made of none effect all his subtle arts against the

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doctrine of Christ. The fact of his being obliged to grope about in blindness, proved to all beholders that the miracles which the apostles had performed, and which Elymas had denounced as being produced by sleight of hand, were in truth wrought by the power of God. The deputy was convinced of the truth of the doctrine taught by the apostles, and embraced the gospel of Christ. {LP 45.2}

Elymas was not a man of education, yet he was peculiarly fitted to do the work of Satan. Those who preach the truth of God will be obliged to meet the wily foe in many different forms. Sometimes it is in the person of learned, and often in the person of ignorant, men, whom Satan had educated to be his successful instruments in deceiving souls and in working iniquity. It is the duty of the minister of Christ to stand faithfully at his post, in the fear of God and in the power of his strength. Thus he may put to confusion the hosts of Satan, and triumph in the name of the Lord. {LP 46.1}

Paul and his company now continued their journey, going into Perga, in Pamphylia. Their way was toilsome, they encountered hardships and privations, and were beset by dangers on every side, which intimidated Mark, who was unused to hardships. As still greater difficulties were apprehended, he became disheartened, and refused to go farther, just at the time when his services were most needed. He accordingly returned to Jerusalem, and to the peace and comfort of his home. {LP 46.2}

Mark did not apostatize from the faith of Christianity; but, like many young ministers, he shrank from hardships, and preferred the comfort and safety of home to the travels, labours,

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and dangers of the missionary field. This desertion caused Paul to judge him unfavourably and severely for a long time. He distrusted his steadiness of character, and his devotion to the cause of Christ. The mother of Mark was a convert to the Christian religion, and her home was an asylum for the disciples. There they were always sure of a welcome, and a season of rest, in which they could rally from the effect of the fierce persecutions that everywhere assailed them in their labours. {LP 46.3}

It was during one of these visits of the apostles to his mother's that Mark proposed to Paul and Barnabas that he should accompany them on their missionary tour. He had witnessed the wonderful power attending their ministry; he had felt the favour of God in his own heart; he had seen the faith of his mother tested and tried without wavering; he had witnessed the miracles performed by the apostles, and which set the seal of God upon their work; he had himself preached the Christian faith, and had longed to devote himself entirely to the work. He had, as the companion of the apostles, rejoiced in the success of their mission; but fear and discouragement overwhelmed him in the face of privation, persecution, and danger; and he sought the attractions of home at a time when his services were most needful to the apostles. {LP 47.1}

At a future period there was a sharp contention between Paul and Barnabas concerning Mark, who was still anxious to devote himself to the work of the ministry. This contention caused Paul and Barnabas to separate, the latter following out his convictions, and taking Mark with him in his work. Paul could not, at that

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time, excuse in any degree the weakness of Mark in deserting them and the work upon which they had entered, for the ease and quiet of home; and he urged that one with so little stamina was unfit for the gospel ministry, which required patience, self-denial, bravery, and faith, with a willingness to sacrifice even life if need be. {LP 47.2}

Barnabas, on the other hand, was inclined to excuse Mark, who was his nephew, because of his inexperience. He felt anxious that he should not abandon the ministry, for he saw in him qualifications for a useful labourer in the cause of Christ. Paul was afterward reconciled to Mark, and received him as a fellow-labourer. He also recommended him to the Colossians as one who was a "fellow-worker unto the kingdom of God," and a personal comfort to him, Paul. Again, not long prior to his own death, he spoke of Mark as profitable to him in the ministry. {LP 48.1}

After the departure of Mark, Paul and Barnabas visited Antioch in Pisidia, and on the Sabbath went into the synagogue, and sat down; "and after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on." Being thus invited to speak, "Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience." He then proceeded to give a history of the manner in which the Lord had dealt with the Jews from the time of their deliverance from Egyptian bondage, and how a Saviour had been promised of the seed of David. He then preached Jesus as the Saviour of men, the Messiah of prophecy. {LP 48.2}

When he had finished, and the Jews had left

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the synagogue, the Gentiles still lingered, and entreated that the same words might be spoken unto them the next Sabbath day. The apostles created a great interest in the place, among both Jews and Gentiles. They encouraged the believers and converts to stand fast in their faith, and to continue in the grace of God. The interest to hear the words of the apostles was so great that the whole city came together on the next Sabbath day. But now, as in the days of Christ, when the Jewish priests and rulers saw the multitudes that had assembled to hear the new doctrine, they were moved by envy and jealousy, and contradicted the words of the apostles with blasphemy. Their old bigotry and prejudice were also aroused, when they perceived great numbers of Gentiles mingling with the Jews in the congregation. They could not endure that the Gentiles should enjoy religious privileges on an equality with themselves, but clung tenaciously to the idea that the blessing of God was reserved exclusively for them. This had ever been the great sin of the Jews, which Christ, on several occasions, had rebuked. {LP 48.3}

They listened, on one Sabbath day, with intense interest to the teachings of Paul and Barnabas, who preached Jesus as the promised Messiah; and upon the next Sabbath day, because of the multitude of Gentiles who assembled also to hear them, they were excited to a frenzy of indignation, the words of the apostles were distorted in their minds, and they were unfitted to weigh the evidence presented by them. When they learned that the Messiah preached by the apostles was to be a light to the Gentiles, as well as the glory of his people Israel, they were

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beside themselves with rage, and used the most insulting language to the apostles. {LP 49.1}

The Gentiles, on the other hand, rejoiced exceedingly that Christ recognized them as the children of God, and with grateful hearts they listened to the word preached. The apostles now clearly discerned their duty, and the work which God would have them do. They turned without hesitation to the Gentiles, preaching Christ to them, and leaving the Jews to their bigotry, blindness of mind, and hardness of heart. The mind of Paul had been well prepared to make this decision, by the circumstances attending his conversion, his vision in the temple at Jerusalem, his appointment by God to preach to the Gentiles, and the success which had already crowned his efforts among them. {LP 50.1}

When Paul and Barnabas turned from the Jews who derided them, they addressed them boldly, saying, "It was necessary that the word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth." {LP 50.2}

This gathering in of the Gentiles to the church of God had been traced by the pen of inspiration, but had been but faintly understood. Hosea had said, "Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered, and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living

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God." And again, "I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God." {LP 50.3}

During the life of Christ on earth he had sought to lead the Jews out of their exclusiveness. The conversion of the centurion, and of the Syrophenician woman, were instances of his direct work outside of the acknowledged people of Israel. The time had now come for active and continued work among the Gentiles, of whom whole communities received the gospel gladly, and glorified God for the light of an intelligent faith. The unbelief and malice of the Jews did not turn aside the purpose of God; for a new Israel was grafted into the old olive-tree. The synagogues were closed against the apostles; but private houses were thrown open for their use, and public buildings of the Gentiles were also used in which to preach the word of God. {LP 51.1}

The Jews, however, were not satisfied with closing their synagogues against the apostles, but desired to banish them from that region. To effect this purpose, they sought to prejudice certain devout and honourable women, who had great influence with the government, and also men of influence. This they accomplished by subtle arts, and false reports. These persons of good repute complained to the authorities against the apostles, and they were accordingly expelled from that district. {LP 51.2}

On this occasion the apostles followed the instruction of Christ: "Whosoever shall not receive you, nor hear you, when ye depart thence,

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shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrah in the day of Judgment, than for that city." The apostles were not discouraged by this expulsion; they remembered the words of their Master: "Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad; for great is your reward in Heaven; for so persecuted they the prophets which were before you." {LP 51.3}

The apostles, however, were not easily turned from their work, for many were daily embracing the doctrine of Christ. They went on faithfully in the face of opposition, envy, and prejudice.

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Miracles were daily wrought by the disciples through the power of God; and all whose minds were open to evidence were affected by the convincing power of these things. {LP 52.2}

This increasing popularity of the doctrine of Christ stirred the unbelieving Jews to fresh opposition. They were filled with envy and hatred, and determined to stop the labours of the apostles at once. They went to the authorities, and represented their work in the most false and exaggerated light, leading the officers to fear that the entire city was in danger of being incited to insurrection. They stated that great numbers were attaching themselves to the apostles, and suggested that it was for secret and dangerous designs. {LP 53.1}

In consequence of these charges, the disciples were repeatedly brought before the authorities; but in every case they so ably defended themselves before the people, that, although the magistrates were prejudiced against them by the false statements they had heard, they dared not condemn them. They could but acknowledge that the teachings of the apostles were calculated to make men virtuous, law-abiding citizens. {LP 53.2}

The unprejudiced Jews and Greeks took the position that the morals and good order of the city would be improved if the apostles were allowed to remain and work there. Upon the occasions when the apostles were brought before the authorities, their defence was so clear and sensible, and the statement which they gave of their doctrine was so calm and comprehensive, that a considerable influence was exerted in their favour. The doctrine they preached gained great publicity, and was brought before a much larger

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number of unprejudiced hearers than ever before in that place. {LP 53.3}

The Jews perceived that their efforts to thwart the work of the apostles were unavailing, and only resulted in adding greater numbers to the new faith. The rage of the Jews was worked up to such a pitch on this account that they determined to compass their ends in some manner. They stirred up the worst passions of the ignorant, noisy mob, creating a tumult which they attributed to the efforts of the apostles. They then prepared to make a false charge of telling force, and to gain the help of the magistrates in carrying out their purpose. They determined that the apostles should have no opportunity to vindicate themselves; but that mob power should interfere, and put a stop to their labours by stoning them to death. {LP 54.1}

Friends of the apostles, although unbelievers, warned them of the designs of the malicious Jews, and urged them not to expose themselves uselessly to their fury, but to escape for their lives. They accordingly departed from Iconium in secret, and left the faithful and opposing parties to battle for themselves, trusting God to give victory to the doctrine of Christ. But they by no means took a final leave of Iconium; they purposed to return, after the excitement then raging had abated, and complete the work they had begun. {LP 54.2}

Those who observe and teach the binding claims of God's law, frequently receive, in a degree, similar treatment to that of the apostles at Iconium. They often meet a bitter opposition from ministers and people who persistently refuse the light of God, who, by misrepresentation and falsehood,

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close every door by which the messenger of truth might have access to the people. {LP 54.3}

The apostles next went to Lystra and Derbe, cities of Lycaonia. These were inhabited by a heathen, superstitious people; but among them were souls that would hear and accept the doctrine of Christ. The apostles chose to labour in those cities because they would not there meet Jewish prejudice and persecution. They now came in contact with an entirely new element,-- heathen superstition and idolatry. {LP 55.1}

The apostles, in their work, met all grades of people, and all kinds of faith and religion. They were brought in opposition to Jewish bigotry and intolerance, sorcery, blasphemy, unjust magistrates who loved to exercise their power, false shepherds, superstition, and idolatry. While persecution and opposition met them on every hand, victory still crowned their efforts, and converts were daily added to the faith. {LP 55.2}

In Lystra there was no Jewish synagogue, though there were a few Jews in the place. The temple of Jupiter occupied a conspicuous position there. Paul and Barnabas appeared in the city together, teaching the doctrine of Christ with great power and eloquence. The credulous people believed them to be gods come down from Heaven. As the apostles gathered the people about them, and explained their strange belief, the worshippers of Jupiter sought to connect these doctrines, as far as they were able, with their own superstitious faith. {LP 55.3}

Paul addressed them in the Greek language, presenting for their consideration such subjects as would lead them to a correct knowledge of Him who should be the object of their adoration.

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He directed their attention to the firmament of the heavens--the sun, moon, and stars--the beautiful order of the recurring seasons, the mighty mountains whose peaks were capped with snow, the lofty trees, and the varied wonders of nature, which showed a skill and exactitude almost beyond finite comprehension. Through these visible works of the Almighty, the apostle led the minds of the heathen to the contemplation of the great Mind of the universe. {LP 55.4}

He then told them of the Son of God, who came from Heaven to our world because he loved the children of men. His life and ministry were presented before them; his rejection by those whom he came to save; his trial and crucifixion by wicked men; his resurrection from the dead to finish his work on earth; and his ascension to Heaven to be man's Advocate in the presence of the Maker of the world. With the Spirit and power of God, Paul and Barnabas declared the gospel of Christ. {LP 56.1}

As Paul recounted the works of Christ in healing the afflicted, he perceived a cripple whose eyes were fastened upon him, and who received and believed his words. Paul's heart went out in sympathy toward the afflicted man, whose faith he discerned; and he eagerly grasped the hope that he might be healed by that Saviour, who, although he had ascended to Heaven, was still man's Friend and Physician, having more power even than when he was upon earth. {LP 56.2}

In the presence of that idolatrous assembly, Paul commanded the cripple to stand upright upon his feet. Hitherto he had only been able to take a sitting posture; but he now grasped with faith the words of Paul, and instantly obeyed

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his command, and stood on his feet for the first time in his life. Strength came with this effort of faith; and he who had been a cripple walked and leaped as though he had never experienced an infirmity. {LP 56.3}

This work performed on the cripple was a marvel to all beholders. The subject was so well known, and the cure was so complete, that there was no room for scepticism on their part. The Lycaonians were convinced that supernatural power attended the labours of the apostles, and they cried out with great enthusiasm that the gods had come down to them from Heaven in the likeness of men. This belief was in harmony with their traditions that gods visited the earth. They conceived the idea that the great heathen deities, Jupiter and Mercury, were in their midst in the persons of Paul and Barnabas. The former they believed to be Mercury; for Paul was active, earnest, quick, and eloquent with words of warning and exhortation. Barnabas was believed to be Jupiter, and father of gods, because of his venerable appearance, his dignified bearing, and the mildness and benevolence expressed in his countenance. {LP 57.1}

The news of the miraculous cure of the cripple was soon noised throughout all that region, until a general excitement was aroused, and priests from the temple of the gods prepared to do the apostles honour, as visitants from the courts of Heaven, to sacrifice beasts to them, and to bring offerings of garlands and precious things. The apostles had sought retirement and rest in a private dwelling, when their attention was attracted by the sound of music, and the enthusiastic shouting of a vast assembly, who had come to the gate of the house where they were abiding.

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{LP 57.2}

When these ministers of God ascertained the cause of this visit and its attendant excitement, they were filled with indignation and horror. They rent their clothing, and rushed in among the multitude to prevent further proceedings. Paul, in a loud, ringing voice that rose above the noise of the multitude, demanded their attention; and, as the tumult was suddenly quelled, he inquired,-- {LP 58.1}

"Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein; who in times past suffered all nations to walk in their own ways. Nevertheless, he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness." {LP 58.2}

The people listened to the words of Paul with manifest impatience. Their superstition and enthusiasm had been so great in regard to the apostles that they were loth to acknowledge their error, and have their expectations and purposes thwarted. Notwithstanding the apostles positively denied the divinity attributed to them by the heathen, and Paul endeavoured to direct their minds to the true God as the only object worthy of worship, it was still most difficult to turn them from their purpose. {LP 58.3}

They reasoned that they had with their own eyes beheld the miraculous power exercised by the apostles; that they had seen a cripple who had never before used his limbs, made to leap and rejoice in perfect health and strength, through the exercise of the marvellous power possessed by

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these strangers. But, after much persuasion on the part of Paul, and explanation as to the true mission of the apostles, the people were reluctantly led to give up their purpose. They were not satisfied, however, and led away the sacrificial beasts in great disappointment that their traditions of divine beings visiting the earth could not be strengthened by this example of their favour in coming to confer upon them special blessings which would exalt them and their religion in the estimation of the world. {LP 58.4}

And now a strange change came upon the fickle, excitable people, because their faith was not anchored in the true God. The opposing Jews of Antioch, through whose influence the apostles were driven from that district, united with certain Jews of Iconium, and followed upon the track of the apostles. The miracle wrought upon the cripple, and its effect upon those who witnessed it, stirred up their envy, and led them to go to the scene of the apostles' labour, and put their false version upon the work. They denied that God had any part in it, and claimed that it was accomplished through the demons whom these men served. {LP 59.1}

The same class had formerly accused the Saviour of casting out devils through the power of the prince of devils; they had denounced him as a deceiver; and they now visited the same unreasoning wrath upon his apostles. By means of falsehoods they inspired the people of Lystra with the bitterness of spirit by which they were themselves actuated. They claimed to be thoroughly acquainted with the history and faith of Paul and Barnabas, and so misrepresented their characters and work that these heathen, who had

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been ready to worship the apostles as divine beings, now considered them worse than murderers, and that whoever should put them out of the world would do God and mankind good service. {LP 59.2}

Those who believe and teach the truths of God's word in these last days, meet with similar opposition from unprincipled persons who will not accept the truth, and who do not hesitate to prevaricate, and even to circulate the most glaring falsehoods in order to destroy the influence and hedge up the way of those whom God has sent with a message of warning to the world. While one class make the falsehoods and circulate them, another class are so blinded by the delusions of Satan as to receive them as the words of truth. They are in the toils of the arch-enemy, while they flatter themselves that they are the children of God. "For this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness." {LP 60.1}

The disappointment experienced by the idolaters in being refused the privilege of offering sacrifices to the apostles, prepared them to turn against these ministers of God with a zeal which approached that of the enthusiasm with which they had hailed them as gods. The malicious Jews did not hesitate to take full advantage of the superstition and credulity of this heathen people, to carry out their cruel designs. They incited them to attack the apostles by force; and they charged them not to allow Paul an opportunity to speak, alleging that if they did so he would bewitch the people. {LP 60.2}

The Lystrians rushed upon the apostles with

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great rage and fury. They hurled stones violently; and Paul, bruised, battered, and fainting, felt that his end had come. The martyrdom of Stephen was brought vividly to his mind, and the cruel part he had acted on that occasion. He fell to the ground apparently dead, and the infuriated mob dragged his insensible body through the gates of the city, and threw it beneath the walls. The apostle mentions this occurrence in the subsequent enumeration of his sufferings for the truth's sake: "Thrice was I beaten with rods; once was I stoned; thrice I suffered shipwreck; a night and a day I have been in the deep; in journeyings often; in perils of waters; in perils of robbers; in perils by mine own countrymen; in perils by the heathen; in perils in the city; in perils in the wilderness; in perils in the sea; in perils among false brethren." {LP 60.3}

The disciples stood around the body of Paul, lamenting over him whom they supposed to be dead, when he suddenly lifted his head, and arose to his feet with the praise of God upon his lips. To the disciples this seemed like a resurrection from the dead, a miracle of God to preserve the life of his faithful servant. They rejoiced with inexpressible gladness over his restoration, and praised God with renewed faith in the doctrine preached by the apostles. {LP 61.1}

These disciples had been newly converted to the faith, through the teachings of Paul, and had stood steadfast notwithstanding the misrepresentation and malignant persecution of the Jews. In fact, the unreasoning opposition of those wicked men had only confirmed these devoted brethren in the faith of Christ; and the restoration of Paul to life seemed to set the signet of God upon their belief.

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{LP 61.2}

Timothy had been converted through the ministration of Paul, and was an eye-witness of the sufferings of the apostle upon this occasion. He stood by his apparently dead body, and saw him arise, bruised and covered with blood, not with groans or murmurings upon his lips, but with praises to Jesus Christ, that he was permitted to suffer for his name. In one of the epistles of Paul to Timothy he refers to his personal knowledge of this occurrence. Timothy became the most important help to Paul and to the church. He was the faithful companion of the apostle in his trials and in his joys. The father of Timothy was a Greek; but his mother was a Jewess, and he had been thoroughly educated in the Jewish religion. {LP 62.1}

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work which they had done, that it might not ravel out. Churches were organized in the places mentioned, elders appointed in each church, and the proper order established there. {LP 62.2}

Paul and Barnabas soon after returned to Antioch in Syria, where they again laboured for some time; and many Gentiles there embraced the doctrine of Christ. But certain Jews from Judea raised a general consternation among the believing Gentiles by agitating the question of circumcision. They asserted with great assurance, that none could be saved without being circumcised and keeping the entire ceremonial law. {LP 63.1}

This was an important question, and one which affected the church in a very great degree. Paul and Barnabas met it with promptness, and opposed introducing the subject to the Gentiles. They were opposed in this by the believing Jews of Antioch, who favoured the position of those from Judea. The matter resulted in much discussion and want of harmony in the church, until finally the church of Antioch, apprehending that a division among them would occur from any further discussion of the question, decided to send Paul and Barnabas, together with some responsible men of Antioch, to Jerusalem, to lay the matter before the apostles and elders. There they were to meet delegates from the different churches, and those who had come to attend the approaching annual festivals. Meanwhile all controversy was to cease until a final decision should be made by the responsible men of the church. This decision was then to be universally accepted by the various churches throughout the country. {LP 63.2}

The apostles, in making their way to

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Jerusalem, called upon the brethren of the cities through which they passed, and encouraged them by relating their experience in the work of God, and the conversion of the Gentiles to the faith. Upon arriving at Jerusalem, the delegates from Antioch related before the assembly of the churches the success that had attended the ministry with them, and the confusion that had resulted from the fact that certain converted Pharisees declared that the Gentile converts must be circumcised and keep the law of Moses in order to be saved. {LP 63.3}

The Jews were not generally prepared to move as fast as the providence of God opened the way. It was evident to them from the result of the apostles' labours among the Gentiles, that the converts among the latter people would far exceed the Jewish converts; and that if the restrictions and ceremonies of the Jewish law were not made obligatory upon their accepting the faith of Christ, the national peculiarities of the Jews, which kept them distinct from all other people, would finally disappear from among those who embraced the gospel truths. {LP 64.1}

The Jews had prided themselves upon their divinely appointed services; and they concluded that as God once specified the Hebrew manner of worship, it was impossible that he should ever authorize a change in any of its specifications. They decided that Christianity must connect itself with the Jewish laws and ceremonies. They were slow to discern to the end of that which had been abolished by the death of Christ, and to perceive that all their sacrificial offerings had but prefigured the death of the Son of God, in which type had met its antitype rendering

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valueless the divinely appointed ceremonies and sacrifices of the Jewish religion. {LP 64.2}

Paul had prided himself upon his Pharisaical strictness; but after the revelation of Christ to him on the road to Damascus, the mission of the Saviour, and his own work in the conversion of the Gentiles, were plain to his mind; and he fully comprehended the difference between a living faith and a dead formalism. Paul still claimed to be one of the children of Abraham, and kept the ten commandments in letter and in spirit as faithfully as he had ever done before his conversion to Christianity. But he knew that the typical ceremonies must soon altogether cease, since that which they had shadowed forth had come to pass, and the light of the gospel was shedding its glory upon the Jewish religion, giving a new significance to its ancient rites. {LP 65.1}

The question of circumcision was warmly discussed in the assembly. The Gentile converts lived in a community of idolaters. Sacrifices and offerings were made to senseless idols, by these ignorant and superstitious people. The priests of these gods carried on an extensive merchandise with the offerings brought to them; and the Jews feared that the Gentile converts would bring Christianity into disrepute by purchasing those things which had been offered to idols, and thereby sanctioning, in some measure, an idolatrous worship. {LP 65.2}

Also, the Gentiles were accustomed to eat the flesh of animals that had been strangled; while the Jews had been divinely instructed with regard to the food they should use. They were particular, in killing beasts, that the blood should flow from the body, else it was not regarded as

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healthful meat. God had given these injunctions to the Jews for the purpose of preserving their health and strength. The Jews considered it sinful to use blood as an article of diet. They considered that the blood was the life; and that the shedding of blood was in consequence of sin. {LP 65.3}

The Gentiles, on the contrary, practised catching the blood which flowed from the victim of sacrifice, and drinking it, or using it in the preparation of their food. The Jews could not change the customs which they had so long observed, and which they had adopted under the special direction of God. Therefore, as things then stood, if Jew and Gentile came to eat at the same table, the former would be shocked and outraged by the habits and manners of the latter. {LP 66.1}

The Gentiles, and especially the Greeks, were extremely licentious; and many, in accepting Christianity, had united the truth to their unsanctified natures, and continued to practice fornication. The Jewish Christians could not tolerate such immorality, which was not even regarded as criminal by the Greeks. The Jews, therefore, held it highly proper that circumcision, and the observance of the ceremonial law, should be brought to the Gentile converts as a test of their sincerity and devotion. This they believed would prevent the accession to the church of those who were carried away by mere feeling, or who adopted the faith without a true conversion of heart, and who might afterward disgrace the cause by immorality and excesses. {LP 66.2}

The questions thus brought under the consideration of the council seemed to present insurmountable difficulties, viewed in whatever light. But the Holy Ghost had, in reality, already settled

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this problem, upon the decision of which depended the prosperity, and even the existence, of the Christian church. Grace, wisdom, and sanctified judgment were given to the apostles to decide the vexed question. {LP 66.3}

Peter reasoned that the Holy Ghost had decided the matter by descending with equal power upon the uncircumcised Gentiles and the circumcised Jews. He recounted his vision, in which God had presented before him a sheet filled with all manner of four-footed beasts, and had bidden him kill and eat; that when he had refused, affirming that he had never eaten that which was common or unclean, God had said, "What God hath cleansed, that call not thou common." {LP 67.1}

He related the plain interpretation of these words, which was given to him almost immediately in his summons to go to the Gentile centurion, and instruct him in the faith of Christ. This message showed that God was no respecter of persons, but accepted and acknowledged those who feared him, and worked righteousness. Peter told of his astonishment, when, in speaking the words of truth to the Gentiles, he witnessed the Holy Spirit take possession of his hearers, both Jews and Gentiles. The same light and glory that was reflected upon the circumcised Jews, shone also upon the countenances of the uncircumcised Gentiles. This was the warning of God that he should not regard the one as inferior to the other; for the blood of Jesus Christ could cleanse from all uncleanness. {LP 67.2}

Peter had reasoned once before, in like manner, with his brethren, concerning the conversion of Cornelius and his friends, and his fellowship with them. On that occasion he had related how

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the Holy Ghost fell on them, and had said, "Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ, what was I that I could withstand God?" Now, with equal fervour and force, he said, "God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us, and put no difference between us and them, purifying their hearts by faith. Now, therefore, why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?" {LP 67.3}

This yoke was not the law of ten commandments, as those who oppose the binding claim of the law assert; but Peter referred to the law of ceremonies, which was made null and void by the crucifixion of Christ. This address of Peter brought the assembly to a point where they could listen with reason to Paul and Barnabas, who related their experience in working among the Gentiles. "Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them." {LP 68.1}

James bore his testimony with decision--that God designed to bring in the Gentiles to enjoy all the privileges of the Jews. The Holy Ghost saw good not to impose the ceremonial law on the Gentile converts; and the apostles and elders, after careful investigation of the subject, saw the matter in the same light, and their mind was as the mind of the Spirit of God. James presided at the council, and his final decision was, "Wherefore my sentence is, that we trouble not them which from among the Gentiles are turned to God."

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{LP 68.2}

This ended the discussion. In this instance we have a refutation of the doctrine held by the Roman Catholic Church--that Peter was the head of the church. Those who, as popes, have claimed to be his successors, have no foundation for their pretensions. Nothing in the life of Peter gives sanction to those pretended claims. If the professed successors of Peter had imitated his example, they would have taken no authoritative position, but one on an equality with that of their brethren. {LP 69.1}

James, in this instance, seems to have been chosen to decide the matter which was brought before the council. It was his sentence that the ceremonial law, and especially the ordinance of circumcision, be not in any wise urged upon the Gentiles, or even recommended to them. James sought to impress the fact upon his brethren that the Gentiles, in turning to God from idolatry, made a great change in their faith; and that much caution should be used not to trouble their minds with perplexing and doubtful questions, lest they be discouraged in following Christ. {LP 69.2}

The Gentiles, however, were to take no course which should materially conflict with the views of their Jewish brethren, or which would create prejudice in their minds against them. The apostles and elders therefore agreed to instruct the Gentiles by letter to abstain from meats offered to idols, from fornication, from things strangled, and from blood. They were required to keep the commandments, and to lead holy lives. The Gentiles were assured that the men who had urged circumcision upon them were not authorized to do so by the apostles. {LP 69.3}

Paul and Barnabas were recommended to them

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as men who had hazarded their lives for the Lord. Judas and Silas were sent with these apostles to declare to the Gentiles, by word of mouth, the decision of the council: "For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication; from which if ye keep yourselves, ye shall do well." The four servants of God were sent to Antioch with the epistle and message, which put an end to all controversy; for it was the voice of the highest authority upon earth. {LP 69.4}

The council which decided this case was composed of the founders of the Jewish and Gentile Christian churches. Elders from Jerusalem, and deputies from Antioch, were present; and the most influential churches were represented. The council did not claim infallibility in their deliberations, but moved from the dictates of enlightened judgment, and with the dignity of a church established by the divine will. They saw that God himself had decided this question by favourings the Gentiles with the Holy Ghost; and it was left for them to follow the guidance of the Spirit. {LP 70.1}

The entire body of Christians were not called to vote upon the question. The apostles and elders--men of influence and judgment--framed and issued the decree, which was thereupon generally accepted by the Christian churches. All were not pleased, however, with this decision; there was a faction of false brethren who assumed to engage in a work on their own responsibility. They indulged in murmuring and fault-finding, proposing new plans, and seeking to pull down the work of the experienced

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men whom God had ordained to teach the doctrine of Christ. The church has had such obstacles to meet from the first, and will ever have them to the close of time. {LP 70.2}

Jerusalem was the metropolis of the Jews, and there were found the greatest exclusiveness and bigotry. The Jewish Christians who lived in sight of the temple would naturally allow their minds to revert to the peculiar privileges of the Jews as a nation. As they saw Christianity departing from the ceremonies and traditions of Judaism, and perceived that the peculiar sacredness with which the Jewish customs had been invested would soon be lost sight of in the light of the new faith, many grew indignant against Paul, as one who had, in a great measure, caused this change. Even the disciples were not all prepared to willingly accept the decision of the council. Some were zealous for the ceremonial law, and regarded Paul with jealousy, because they thought his principles were lax in regard to the obligation of the Jewish law. {LP 71.1}

When Peter, at a later date, visited Antioch, he acted in accordance with the light given him from Heaven, and the decision of the council. He overcame his natural prejudice so far as to sit at table with the Gentile converts. But when certain Jews who were most zealous for the ceremonial law came from Jerusalem, he changed his deportment toward the converts from paganism in so marked a degree that it left a most painful impression upon their minds. Quite a number followed Peter's example. Even Barnabas was influenced by the injudicious course of the apostle; and a division was threatened in the church. But Paul, who saw the wrong done the church

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through the double part acted by Peter, openly rebuked him for thus disguising his true sentiments. {LP 71.2}

Peter saw the error into which he had fallen, and immediately set about repairing it as far as possible. God, who knoweth the end from the beginning, permitted Peter to exhibit this weakness of character, in order that he might see that there was nothing in himself whereof he might boast. God also saw that in time to come some would be so deluded as to claim for Peter and his pretended successors, exalted prerogatives which belong only to God; and this history of the apostle's weakness was to remain as a proof of his human fallibility, and of the fact that he stood in no way above the level of the other apostles. {LP 72.1}

He found that the converts to Christ had not been intimidated by the violent persecution of the apostles; but, on the contrary, were confirmed in the faith, believing that the kingdom of Christ would be reached through trial and suffering. {LP 72.3}

Paul found that Timothy was closely bound to him by the ties of Christian union. This man

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had been instructed in the Holy Scriptures from his childhood, and educated for a strictly religious life. He had witnessed the sufferings of Paul upon his former visit to Lystra, and the bonds of Christian sympathy had knit his heart firmly to that of the apostle. Paul accordingly thought best to take Timothy with him to assist in his labours. {LP 72.4}

The extreme caution of Paul is manifested in this act. He had refused the companionship of Mark, because he dared not trust him in an emergency. But in Timothy he saw one who fully appreciated the ministerial work, who respected his position, and was not appalled at the prospect of suffering and persecution. Yet he did not venture to accept Timothy, an untried youth, without diligent inquiry with regard to his life and character. After fully satisfying himself on these points, Paul received Timothy as his fellow-labourer and son in the gospel. {LP 73.1}

Paul, with his usual good judgment, caused Timothy to be circumcised; not that God required it, but in order to remove from the minds of the Jews an obstacle to Timothy's ministration. Paul was to labour from place to place in the synagogues, and there to preach Christ. If his companion should be known as an uncircumcised heathen, the work of both would be greatly hindered by the prejudice and bigotry of the people, The apostle everywhere met a storm of persecution. He desired to bring the Jews to Christianity, and sought, as far as was consistent with the faith, to remove every pretext for opposition. Yet while he conceded this much to Jewish prejudice, his faith and teachings declared that circumcision or uncircumcision was nothing, but the gospel of Christ was everything.

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{LP 73.2}

At Philippi, Lydia, of the city of Thyatira, heard the apostles, and her heart was open to receive the truth. She and her household were converted and baptized, and she entreated the apostles to make her house their home. {LP 74.1}

Day after day, as they went to their devotions, a woman with the spirit of divination followed them, crying, "These men are the servants of the most high God, which show unto us the way of salvation." This woman was a special agent of Satan; and, as the devils were troubled by the presence of Christ, so the evil spirit which possessed her was ill at ease in the presence of the apostles. Satan knew that his kingdom was invaded, and took this way of opposing the work of the ministers of God. The words of recommendation uttered by this woman were an injury to the cause, distracting the minds of the people from the truths presented to them, and throwing disrepute upon the work by causing people to believe that the men who spoke with the Spirit and power of God were actuated by the same spirit as this emissary of Satan. {LP 74.2}

The apostles endured this opposition for several days; then Paul, under inspiration of the Spirit of God, commanded the evil spirit to leave the woman. Satan was thus met and rebuked. The immediate and continued silence of the woman testified that the apostles were the servants of God, and that the demon had acknowledged them to be such, and had obeyed their command. When the woman was dispossessed of the spirit of the devil, and restored to herself, her masters were alarmed for their craft. They saw that all hope of receiving money from her divinations and soothsayings was at an end, and perceived

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that, if the apostles were allowed to continue their work, their own source of income would soon be entirely cut off. {LP 74.3}

A cry was therefore raised against the servants of God, for many were interested in gaining money by Satanic delusions. They brought Paul and Silas before the magistrates with the charge that "these men, being Jews, do exceedingly trouble our city, and teach customs which are not lawful for us to receive, neither to observe, being Romans." {LP 75.1}

Satan stirred up a frenzy among the people. A mob spirit prevailed, and was sanctioned by the authorities, who, with their official hands, tore the clothes from the apostles, and commanded them to be scourged. "And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely; who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks." {LP 75.2}

The apostles were left in a very painful condition. Their lacerated and bleeding backs were in contact with the rough stone floor, while their feet were elevated and bound fast in the stocks. In this unnatural position they suffered extreme torture; yet they did not groan nor complain, but conversed with and encouraged each other, and praised God with grateful hearts that they were found worthy to suffer shame for his dear name. Paul was reminded of the persecution he had been instrumental in heaping upon the disciples of Christ, and he was devoutly thankful that his eyes had been opened to see, and his heart to feel, the glorious truths of the gospel of the Son of God, and that he had been privileged to preach the doctrine which he had once despised.

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{LP 75.3}

There in the pitchy darkness and desolation of the dungeon, Paul and Silas prayed, and sung songs of praise to God. The other prisoners heard with astonishment the voice of prayer and praise issuing from the inner prison. They had been accustomed to hear shrieks and moans, cursing and swearing, breaking at night upon the silence of the prison; but they had never before heard the words of prayer and praise ascending from that gloomy cell. The guards and prisoners marvelled who were these men who, cold, hungry, and tortured, could still rejoice and converse cheerfully with each other. {LP 76.1}

Meanwhile the magistrates had returned to their homes congratulating themselves upon having quelled a tumult by their prompt and decisive measures. But upon their way home they heard more fully concerning the character and work of the men whom they had sentenced to scourging and imprisonment. They also saw the woman who had been freed from Satanic influence, and who had been a very troublesome subject to them. They were sensibly struck by the change in her countenance and demeanour. She had become quiet, peaceful, and possessed of her right mind. They were indignant with themselves when they discovered that in all probability they had visited upon two innocent men the rigorous penalty of the Roman law against the worst criminals. They decided that in the morning they would command them to be privately released, and escorted in safety from the city, beyond the danger of violence from the mob. {LP 76.2}

But while men were cruel and vindictive, or criminally negligent of the solemn responsibilities devolving upon them, God had not forgotten

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to be gracious to his suffering servants. An angel was sent from Heaven to release the apostles. As he neared the Roman prison, the earth trembled beneath his feet, the whole city was shaken by the earthquake, and the prison walls reeled like a reed in the wind. The heavily bolted doors flew open; the chains and fetters fell from the hands and feet of every prisoner. {LP 76.3}

The keeper of the jail had heard with amazement the prayers and singing of the imprisoned apostles. When they were led in, he had seen their swollen and bleeding wounds, and he had himself caused their feet to be fastened in the instruments of torture. He had expected to hear bitter wailing, groans, and imprecations; but lo! his ears were greeted with joyful praise. He fell asleep with these sounds in his ears; but was awakened by the earthquake, and the shaking of the prison walls. {LP 77.1}

Upon awakening he saw all the prison doors open, and his first thought was that the prisoners had escaped. He remembered with what an explicit charge the prisoners had been intrusted to his care the night before, and he felt sure that death would be the penalty of his apparent unfaithfulness. He cried out in the bitterness of his spirit that it was better for him to die by his own hand than to submit to a disgraceful execution. He was about to kill himself, when Paul cried out with a loud voice, "Do thyself no harm; for we are all here." {LP 77.2}

The severity with which the jailer had treated the apostles had not roused their resentment, or they would have allowed him to commit suicide. But their hearts were filled with the love of Christ, and they held no malice against their

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persecutors. The jailer dropped his sword, and called for a light. He hastened into the inner dungeon, and fell down before Paul and Silas, begging their forgiveness. He then brought them into the open court, and inquired of them, "Sirs, what must I do to be saved?" {LP 77.3}

He had trembled because of the wrath of God expressed in the earthquake; he had been ready to die by his own hand for fear of the penalty of the Roman law, when he thought the prisoners had escaped; but now all these things were of little consequence to him compared with the new and strange dread that agitated his mind, and his desire to possess that tranquillity and cheerfulness manifested by the apostles under their extreme suffering and abuse. He saw the light of Heaven mirrored in their countenances; he knew that God had interposed in a miraculous manner to save their lives; and the words of the woman possessed by the power of divination came to his mind with peculiar force: "These men are the servants of the most high God, which show unto us the way of salvation." {LP 78.1}

He saw his own deplorable condition in contrast with that of the disciples, and with deep humility and reverence asked them to show him the way of life. "And they said, 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 to all that were in his house." The jailer then washed the wounds of the apostles, and ministered unto them; and was baptized by them. A sanctifying influence spread among the inmates of the prison, and the hearts of all were opened to receive the truths uttered by the apostles. They were convinced also that the living

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God, whom these men served, had miraculously released them from bondage. {LP 78.2}

The citizens had been greatly terrified by the earthquake. When the officers informed the magistrates in the morning of what had occurred at the prison, they were alarmed, and sent the sergeants to liberate the apostles from prison. "But Paul said unto them, They have beaten us openly, uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay, verily; but let them come themselves and fetch us out." {LP 79.1}

Paul and Silas felt that to maintain the dignity of Christ's church, they must not submit to the illegal course proposed by the Roman magistrates. The apostles were Roman citizens, and it was unlawful to scourge a Roman, save for the most flagrant crime, or to deprive him of his liberty without a fair trial and condemnation. They had been publicly thrust into prison, and now refused to be privately released, without proper acknowledgments on the part of the magistrates. {LP 79.2}

When this word was brought to the authorities, they were alarmed for fear the apostles would make complaint of their unlawful treatment to the emperor, and cause the magistrates to lose their positions. They accordingly visited the prison, apologized to the apostles for their injustice and cruelty, and themselves conducted them out of the prison, and entreated them to depart out of the city. Thus the Lord wrought for his servants in their extremity. {LP 79.3}

The magistrates entreated them to depart, because they feared their influence over the people, and the power of Heaven that had interposed in behalf of those innocent men who had been

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unlawfully scourged and imprisoned. Acting upon the principles given them by Christ, the apostles would not urge their presence where it was not desired. They complied with the request of the magistrates, but did not hasten their departure precipitously. They went rejoicing from the prison to the house of Lydia, where they met the new converts to the faith of Christ, and related all the wonderful dealings of God with them. They related their night's experience, and the conversion of the keeper of the prison, and of the prisoners. {LP 79.4}

The apostles viewed their labours in Philippi as not in vain. They there met much opposition and persecution; but the intervention of Providence in their behalf, and the conversion of the jailer and all his house, more than atoned for the disgrace and suffering they had endured. The Philippians saw represented in the deportment and presence of mind of the apostles the spirit of the religion of Jesus Christ. The apostles might have fled when the earthquake opened their prison doors and loosened their fetters; but that would have been an acknowledgment that they were criminals, which would have been a disgrace to the gospel of Christ; the jailer would have been exposed to the penalty of death, and the general influence would have been bad. As it was, Paul controlled the liberated prisoners so perfectly that not one attempted to escape. {LP 80.1}

The Philippians could but acknowledge the nobility and generosity of the apostles in their course of action, especially in forbearing to appeal to a higher power against the magistrates who had persecuted them. The news of their unjust imprisonment and miraculous deliverance,

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was noised about through all that region, and brought the apostles and their ministry before the notice of a large number who would not otherwise have been reached. {LP 80.2}

Paul's labours at Philippi resulted in the establishment of a church there, whose numbers steadily increased. His example of zeal and devotion, above all, his willingness to suffer for Christ's sake, exerted a deep and lasting influence upon the converts to the faith. They highly prized the precious truths for which the apostle had sacrificed so much, and they gave themselves, with whole-hearted devotion, to the cause of their Redeemer. {LP 81.1}

This church did not escape persecution. Says Paul, in his Epistle to the Philippians: "Unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; having the same conflict which ye saw in me." Yet such was their steadfastness in the faith that he declares: "I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy, for your fellowship in the gospel from the first day until now." {LP 81.2}

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what they had endured. This they made without exalting themselves, but magnified the grace of God, which had wrought their deliverance. The apostles, however, felt that they had no time to dwell upon their own afflictions. They were burdened with the message of Christ, and deeply in earnest in his work. {LP 81.3}

Paul made the prophecies in the Old Testament relating to the Messiah, and the agreement of those prophecies with the life and teachings of Christ, clear in the minds of all among his hearers who would accept evidence upon the subject. Christ in his ministry had opened the minds of his disciples to the Old-Testament scriptures; "beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself." Peter, in preaching Christ, produced his evidence from the Old-Testament scriptures, beginning with Moses and the prophets. Stephen pursued the same course, and Paul followed these examples, giving inspired proof in regard to the mission, suffering, death, resurrection, and ascension of Christ. He clearly proved his identity with the Messiah, through the testimony of Moses and the prophets; and showed that it was the voice of Christ which spoke through the prophets and patriarchs from the days of Adam to that time. {LP 82.1}

He showed how impossible it was for them to explain the passover without Christ as revealed in the Old Testament; and how the brazen serpent lifted up in the wilderness symbolized Jesus Christ, who was lifted up upon the cross. He taught them that all their religious services and ceremonies would have been valueless if they should now reject the Saviour, who was

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revealed to them, and who was represented in those ceremonies. He showed them that Christ was the key which unlocked the Old Testament, and gave access to its rich treasures. {LP 82.2}

Thus Paul preached to the Thessalonians three successive Sabbaths, reasoning with them from the Scriptures, upon the life, death, and resurrection of Christ. He showed them that the expectation of the Jews with regard to the Messiah was not according to prophecy, which had foretold a Saviour to come in humility and poverty, to be rejected, despised, and slain. {LP 83.1}

He declared that Christ would come a second time in power and great glory, and establish his kingdom upon the earth, subduing all authority, and ruling over all nations. Paul was an Adventist; he presented the important event of the second coming of Christ with such power and reasoning that a deep impression, which never wore away, was made upon the minds of the Thessalonians. {LP 83.2}

They had strong faith in the second coming of Christ, and greatly feared that they might not live to witness the event. Paul, however, did not give them the impression that Christ would come in their day. He referred them to coming events which must transpire before that time should arrive. Writing to them afterwards, he warned them that they should "be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition." {LP 83.3}

Paul foresaw that there was danger of his

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words being misinterpreted, and that some would claim that he, by special revelation, warned the people of the immediate coming of Christ. This he knew would cause confusion of faith; for disappointment usually brings unbelief. He therefore cautioned the brethren to receive no such message as coming from him. {LP 83.4}

In his Epistle to the Thessalonians, Paul reminds them of his manner of labouring among them. 1 Thess. 2:1-4. He declares that he did not seek to win souls through flattery, deception, or guile. "But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts." Paul rebuked and warned his converts with the faithfulness of a father to his children, while, at the same time, he cherished them as tenderly as a fond mother would her child. {LP 84.1}

When the Jews saw that the apostles were successful in obtaining large congregations; that many were accepting their doctrines--among them the leading women of the city, and multitudes of Gentiles--they were filled with envy and jealousy. These Jews were not then in favour with the Roman power, because they had raised an insurrection in the metropolis not long previous to this time. They were regarded with suspicion, and their liberty was, in a measure, restricted. They now saw an opportunity to take advantage of circumstances to re-establish themselves in favour, and, at the same time, to throw reproach upon the apostles and the converts to Christianity. {LP 84.2}

This they set about doing by representing that the leaders in the new doctrine were raising a tumult among the people. They accordingly

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excited the passions of the worthless mob by cunningly devised falsehoods, and incited them to make an uproarious assault upon the house of Jason, the temporary home of the apostles. This they did with a fury more like that of wild beasts than of men. They had been instructed by the Jews to bring out Paul and Silas, and drag them to the authorities, accusing them of creating all this uproar, and of raising an insurrection. {LP 84.3}

When they had broken into the house, however, they found that the apostles were not there. Friends who had apprehended what was about to occur, had hastened them out of the city, and they had departed for Berea. In their mad disappointment at not finding Paul and Silas, the mob seized Jason and his brother, and dragged them before the authorities with the complaint: "These that have turned the world upside down are come hither also; whom Jason hath received; and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus." {LP 85.1}

The Jews interpreted the words of Paul to mean that Christ would come the second time in that generation, and reign upon the earth as king over all nations. The charge was brought against the apostles with so much determination that the magistrates credited it, and put Jason under bonds to keep the peace, as Paul and Silas were not to be found. The persecuting Jews flattered themselves that by their course toward the Christians they had regained the confidence of the magistrates, and had established their reputation as loyal citizens, while they had, at the same time, gratified their malice toward the apostles, and transferred to the converts to

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Christianity the suspicion which had heretofore rested upon themselves. {LP 85.2}

In his first Epistle to the Thessalonians, Paul says, "For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost; so that ye were ensamples to all that believe in Macedonia and Achaia." {LP 86.1}

Those who preach unpopular truth in our day meet with determined resistance, as did the apostles. They need expect no more favourable reception from a large majority of professed Christians than did Paul from his Jewish brethren. There will be a union of opposing elements against them; for however diverse from each other different organizations may be in their sentiments and religious faith, their forces are united in trampling under foot the fourth commandment in the law of God. {LP 86.2}

Those who will not themselves accept the truth are most zealous that others shall not receive it; and those are not wanting who perseveringly manufacture falsehoods, and stir up the base passions of the people to make the truth of God of none effect. But the messengers of Christ must arm themselves with watchfulness and prayer, and move forward with faith, firmness, and courage, and, in the name of Jesus, keep at their work, as did the apostles. They must sound the note of warning to the world, teaching the transgressors of the law what sin is, and pointing them to Jesus Christ as its great and only remedy. {LP 86.3}

In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labours of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favour, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: "My people are

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destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee." {LP 87.2}

The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God's law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul. {LP 88.1}

The unbelieving Jews of Thessalonica, filled with jealousy and hatred of the apostles, and not content with having driven them from their labours among the Thessalonians, followed them to Berea, and again stirred up the excitable passions of the lower class to do them violence. The teachers of the truth were again driven from their field of labour. Persecution followed them from city to city. This hasty retreat from Berea deprived Paul of the opportunity he had anticipated of again visiting the brethren at Thessalonica. {LP 88.2}

Although the opposers of the doctrine of Christ could not hinder its actual advancement, they still succeeded in making the work of the apostles exceedingly hard. God, in his providence, permitted Satan to hinder Paul from returning to the Thessalonians. Yet the faithful apostle steadily pressed on through opposition, conflict, and persecution, to carry out the purpose of God

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as revealed to him in the vision at Jerusalem: "I will send thee far hence unto the Gentiles." {LP 88.3}

From Berea Paul went to Athens. He was accompanied on his journey by some of the Bereans who had been newly brought into the faith, and who were desirous of learning more from him of the way of life. When the apostle arrived at Athens, he sent these men back with a message to Silas and Timothy to join him immediately in that city. Timothy had come to Berea previously to Paul's departure, and with Silas had remained to carry on the work so well begun there, and to instruct the new converts in the principles of their holy faith. {LP 89.1}

The city of Athens was the metropolis of heathendom. Paul did not here meet with an ignorant, credulous populace, as at Lystra; but he encountered a people famous for their intelligence and education. Statues of their gods and the deified heroes of history and poetry met the eye in every direction; while magnificent architecture and paintings also represented the national glory and the popular worship of heathen deities. {LP 89.2}

The senses of the people were entranced by the beauty and glory of art. Sanctuaries and temples, involving untold expense, reared their lofty forms on every hand. Victories of arms, and deeds of celebrated men, were commemorated by sculptures, shrines, and tables. All these things made this renowned city like a vast gallery of art. And as Paul looked upon the beauty and grandeur surrounding him, and saw the city crowded with idols, his spirit was stirred with jealousy for God, whom he saw dishonoured on every side. {LP 89.3}

His heart was drawn out in deep pity for the

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citizens of that grand metropolis, who, notwithstanding their intellectual greatness, were given to idolatry. Paul was not deceived by the grandeur and beauty of that which his eyes rested upon, nor by the material wisdom and philosophy which encountered him in this great centre of learning. He perceived that human art had done its best to deify vice and make falsehood attractive by glorifying the memory of those whose whole lives had been devoted to leading men to deny God. {LP 89.4}

The moral nature of the apostle was so alive to the attraction of heavenly things, that the joy and splendour of those riches that will never fade occupied his mind, and made valueless the earthly pomp and glory with which he was surrounded. As he saw the magnificence of the city, with its costly devices, he realized its seductive power over the minds of the lovers of art and science. His mind was deeply impressed with the importance of the work before him in Athens. His solitude in that great city where God was not worshipped was oppressive; and he longed for the sympathy and aid of his fellow-labourers. As far as human fellowship was concerned, he felt himself to be utterly isolated. In his Epistle to the Thessalonians he expresses his feelings in these words: "Left at Athens alone." {LP 90.1}

Paul's work was to bear the tidings of salvation to a people who had no intelligent understanding of God and his plans. He was not travelling for the purpose of sight-seeing, nor to gratify a morbid desire for new and strange scenes. His dejection of mind was caused by the apparently insurmountable obstacles which presented themselves against his reaching the minds of the people of Athens. Grieved at the idolatry everywhere visible about him, he felt a holy zeal for his Master's cause. He

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sought out his Jewish brethren, and, in their synagogue at Athens, proclaimed the doctrine of Christ. But the principal work of Paul in that city was to deal with paganism. {LP 90.2}

The religion of the Athenians, of which they made great boast, was of no value, for it was destitute of the knowledge of the true God. It consisted, in great part, of art worship, and a round of dissipating amusement and festivities. It wanted the virtue of true goodness. Genuine religion gives men the victory over themselves; but a religion of mere intellect and taste is wanting in the qualities essential to raise its possessor above the evils of his nature, and to connect him with God. On the very stones of the altar in Athens this great want was expressed by the inscription, "To the Unknown God." Yes; though boasting of their wisdom, wealth, and skill in art and science, the learned Athenians could but acknowledge that the great Ruler of the universe was unknown to them. {LP 91.1}

The great men of the city seemed hungering for subjects of discussion, in which they would have opportunity to display their wisdom and oratory. While waiting for Silas and Timothy to meet him, Paul was not idle. "He disputed in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him." The great men of Athens were not long in finding out this singular teacher, who presented to the people doctrines so new and strange. {LP 91.2}

Some who prided themselves upon the extent of their intellectual culture entered into conversation with him. This soon drew a crowd of listeners about them. Some were prepared to ridicule the apostle as one far beneath them, socially and

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intellectually, and said jeeringly among themselves, "What will this babbler say? Other some, He seemeth to be a setter forth of strange gods; because he preached unto them Jesus and the resurrection." {LP 91.3}

The Stoics and the Epicureans encountered him; but they, and all others who came in contact with him, soon saw that he had a store of knowledge even greater than their own. His intellectual power commanded the respect and attention of the more intellectual and learned; while his earnest, logical reasoning, and his power of oratory, held the promiscuous audience. Thus the apostle stood undaunted, meeting his opposers on their own ground, matching logic with logic, and philosophy with philosophy. {LP 92.1}

They reminded him of Socrates, a great philosopher, who was condemned to death because he was a setter forth of strange gods. Paul was counselled not to endanger his life in the same way. But the apostle's discourse riveted the attention of the people; and his unaffected wisdom commanded their respect and admiration. He was not silenced by the science or irony of the philosophers; and, after exchanging many words with him, and satisfying themselves that he was determined to accomplish his errand among them, and tell his story at all hazards, they decided to give him a fair opportunity to speak to the people. {LP 92.2}

They accordingly conducted him to Mars' Hill. This was the most sacred spot in all Athens, and its recollections and associations were such as to cause it to be regarded with superstitious awe and reverence, that with some amounted to dread. Here, the most solemn court of justice had long been held to determine upon criminal cases,

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and to decide difficult religious questions. The judges sat in the open air, upon seats hewn out in the rock, on a platform which was ascended by a flight of stone steps from the valley below. At a little distance was a temple of the gods; and the sanctuaries, statues, and altars of the city were in full view. {LP 92.3}

Here, away from the noise and bustle of crowded thoroughfares, and the tumult of promiscuous discussion, the apostle could be heard without interruption; for the frivolous, thoughtless class of society did not care to follow him to this place of highest reverence. Around him here were gathered poets, artists, and philosophers,--the scholars and sages of Athens,--who thus addressed him: "May we know what this new doctrine, whereof thou speakest, is? for thou bringest certain strange things to our ears; we would know, therefore, what these things mean." {LP 93.1}

The apostle stood calm and self-possessed in that hour of solemn responsibility, relying upon the divine assurance, designed for such a time as this, "It shall be given you what ye ought to say." His heart was burdened with his important message, and the words that fell from his lips convinced his hearers that he was no idle babbler: "Ye men of Athens, I perceive that in all things ye are too superstitious. For as I passed by and beheld your devotions, I found an altar with this inscription, To the Unknown God. Whom therefore ye ignorantly worship, him declare I unto you." With all their intelligence and general knowledge, they were ignorant of the true God. The inscription upon their altar showed the strong cravings of the soul for greater light. They were reaching out for Infinity.

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{LP 93.2}

With earnest and fervid eloquence, the apostle continued: "God that 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 anything, seeing he giveth to all life, and breath, and all things; and hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us." {LP 94.1}

Thus, in the most impressive manner, with hand outstretched toward the temple crowded with idols, Paul poured out the burden of his soul, and ably exposed the fallacies of the religion of the Athenians. The wisest of his hearers were astonished as they listened to his reasoning. His words could not be controverted. He showed himself familiar with their works of art, their literature, and their religion. Pointing to their statuary and idols, he declared to them that God could not be likened to forms of man's device. The works of art could not, in the faintest sense, represent the glory of the infinite God. He reminded them that their images had no breath nor life. They were controlled by human power; they could move only as the hands of men moved them; and those who worshipped them were in every way superior to that which they worshipped. Pointing to noble specimens of manhood about him, he declared, "Forasmuch, then, as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device." {LP 94.2}

Man was created in the image of this infinite

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God, blessed with intellectual power and a perfect and symmetrical body. The heavens are not large enough to contain God; how much less could those temples made with hands contain him. Paul, under the inspiration of his subject, soared above the comprehension of the idolatrous assembly, and sought to draw their minds beyond the limits of their false religion to correct views of the true Deity, whom they had styled the "Unknown God." This Being, whom he now declared unto them, was independent of man, needing nothing from human hands to add to his power and glory. {LP 94.3}

The people were carried away with admiration of Paul's eloquence. The Epicureans began to breathe more freely, believing that he was strengthening their position, that everything had its origin in blind chance; and that certain ruling principles controlled the universe. But his next sentence brought a cloud to their brows. He asserted the creative power of God, and the existence of his overruling providence. He declared unto them the true God, who is the living centre of government. {LP 95.1}

This divine Ruler had, in the dark ages of the world, passed lightly over heathen idolatry; but now he had sent them the light of truth, through his Son; and he exacted from all men repentance unto salvation; not only from the poor and humble, but from the proud philosopher, and the princes of the earth. "Because He hath appointed a day, in the which he will judge the world in righteousness by that Man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead." {LP 95.2}

As Paul thus spoke of the resurrection from the dead, his speech was interrupted. Some mocked;

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others put his words aside, saying, "We will hear thee again of this matter." Thus closed the labours of the apostle at Athens; for the Athenians persistently clung to their idolatry, and turned away from the light of a true and reasonable religion. When a people are wholly satisfied with their own attainments, little more need be expected of them. Highly educated, and boasting of their learning and refinement, the Athenians were constantly becoming more corrupt, and having less desire for anything better than the vague mysteries of idolatry. {LP 95.3}

Many who listened to the words of Paul were convinced of the truths presented, but they would not humble themselves to acknowledge God, and to accept the plan of salvation. No eloquence of words, no force of argument, can convert the sinner. The Spirit and power of God can alone apply the truth to the heart of the impenitent. Of the Athenians it may be said, "The preaching of the cross is to them that perish foolishness, but to them that are saved it is the power of God." {LP 96.1}

In their pride of intellect and human wisdom may be found the reason why the gospel message met with so little success among that people. Our Saviour rejoiced that God had hid the things of eternal interest from the wise and prudent, and had revealed them unto babes in knowledge. All worldly wise men who come to Christ as poor, lost sinners, will become wise unto salvation; but those who come as distinguished men, extolling their own wisdom, will fail to receive the light and knowledge which he alone can give. {LP 96.2}

The labours of Paul in Athens were not wholly in vain. Dionysius, one of the most prominent

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citizens, and some others, became converts to Christianity, and joined themselves to him. The words of the apostle, and the description of his attitude and surroundings, as traced by the pen of inspiration, were to be handed down through all coming generations, bearing witness of his unshaken confidence, his courage in loneliness and adversity, and the victory he gained for Christianity, even in the very heart of paganism. {LP 96.3}

Inspiration has given us this glance at the life of the Athenians, with all their knowledge, refinement, and art, yet sunken in vice, that it might be seen how God, through his servant, rebuked idolatry, and the sins of a proud, self-sufficient people. The words of Paul become a memorial of the occasion, and give a treasure of knowledge to the church. He was in a position where he might easily have spoken that which would irritate his proud listeners, and bring himself into difficulty. Had his oration been a direct attack upon their gods, and the great men of the city who were before him, he would have been in danger of meeting the fate of Socrates. But he carefully drew their minds away from heathen deities, by revealing to them the true God, whom they were endeavouring to worship, but who was to them unknown, as they themselves confessed by a public inscription. {LP 97.1}

Corinth was one of the leading cities, not only of Greece, but of the world. Situated upon a narrow neck of land between two seas, it commanded the trade of both the east and the west. Its position was almost impregnable. A vast citadel of rock, rising abruptly and perpendicularly from the plain to the height of two thousand feet above the level of the sea, was a strong natural defence to the city and its two sea-ports. Corinth was now more prosperous than Athens, which had once taken the lead. Both had experienced severe vicissitudes; but the former had risen from her ruins, and was far in advance of her former prosperity, while the latter had not reached to her past magnificence. Athens was the acknowledged centre of art and learning; Corinth, the seat of government and trade. {LP 98.2}

This large mercantile city was in direct communication with Rome, while Thessalonica, Ephesus,

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Alexandria, and Antioch were all easy of access, either by land or water. An opportunity was thus presented for the spread of the gospel. Once established at Corinth, it would be readily communicated to all parts of the world. {LP 98.3}

Yet the apostle saw on every hand serious obstacles to the progress of his work. The city was almost wholly given up to idolatry. Venus was the favourite goddess; and a great number of dissolute women were employed in connection with the worship of this reigning deity, for the purpose of attracting the devotees of popular vice. The Corinthians had become conspicuous, even among the heathen, for their gross immorality. {LP 99.1}

There was now a much larger number of Jews in Corinth than at any previous time. This people had been generally favoured by the ruling powers. and treated with much consideration. But for some time they had been growing arrogant and insubordinate, and after they had rejected and crucified Christ, the light of the world, they followed their own darkened understanding, manifested more openly their envy and hatred of the powers that governed them, and proudly boasted of a king of the Jews who was to come with great power, overthrow their enemies, and establish a magnificent kingdom. It was in view of this vague belief that they had rejected the Saviour. The same malignant spirit that actuated them in their persecution of the Son of God led them to rebel against the Roman government. They were continually creating seditions and insurrections, until they were finally driven from Rome because of their turbulent spirit. Many of them found refuge in Corinth. {LP 99.2}

Among the Jews who took up their residence here were many who were innocent of the wrongs that

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prevailed among them as a people. Of this class were Aquila and Priscilla, who afterward became distinguished as believers in Christ. Paul, becoming acquainted with the character of these excellent persons, abode with them; and having in his youth learned their trade of making tents, which were much used in that warm climate, he worked at this business for his own support. {LP 99.3}

The Hebrews had been instructed of God, by his servant Moses, to train up their children to industrious habits. That people were thus led to look upon indolence as a great sin, and their children were all required to learn some trade by which, if necessary, they could gain a livelihood. Those who neglected to do this were regarded as departing from the instruction of the Lord. Labour was considered elevating in its nature, and the children were taught to combine religion and business. In the time of Christ, the Jews, though wealthy, still followed their ancient custom. {LP 100.1}

Paul was highly educated, and was admired for his genius and eloquence. He was chosen by his countrymen as a member of the Sanhedrim, and was a Rabbi of distinguished ability; yet his education had not been considered complete, until he had served an apprenticeship at some useful trade. He rejoiced that he was able to support himself by manual labour, and frequently declared that his own hands had ministered to his necessities. While in a city of strangers, he would not be chargeable to any one. When his means had been expended to advance the cause of Christ, he resorted to his trade in order to gain a livelihood. {LP 100.2}

No man ever lived who was a more earnest, energetic, and self-sacrificing disciple of Christ than was Paul. He was one of the world's greatest

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teachers. He crossed the seas, and travelled far and near, until a large portion of the world had learned from his lips the story of the cross of Christ. He possessed a burning desire to bring perishing men to a knowledge of the truth through a Saviour's love. His whole soul was engaged in the work of the ministry; but he seated himself to the labour of his humble trade that he might not be burdensome to the churches that were pressed with poverty. Although he had planted many churches, he refused to be supported by them, fearing that his usefulness and success as a minister of Christ might be injured by suspicions that he was preaching the gospel for gain. He would remove from his enemies all occasion to misrepresent him, and thus to detract from the force of his message. {LP 100.3}

As a labourer in the gospel, Paul might have claimed support, instead of sustaining himself; but this right he was willing to forego. Although feeble in health, he laboured during the day in serving the cause of Christ, and then toiled a large share of the night, and frequently all night, that he might make provision for his own and others' necessities. The apostle would also give an example to the Christian ministry, dignifying and honouring industry. While thus preaching and working, he presented the highest type of Christianity. He combined teaching with his labour; and while toiling with those of his trade, he instructed them concerning the way of salvation. In pursuing this course, he had access to many whom he could not otherwise have reached. {LP 101.1}

When ministers feel that they are suffering great hardships and privations in the cause of Christ, let them in imagination visit the workshop

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of the apostle Paul, bearing in mind that while this chosen man of God is fashioning the canvas, he is working for bread which he has justly earned by his labours as an apostle of Christ. At the call of duty, he would meet the most violent opponents, and silence their proud boasting, and then he would resume his humble employment. His zeal and industry should be a rebuke to indolence or selfish ease in the minister of Christ. Any labour that will benefit humanity or advance the cause of God, should be regarded as honourable. {LP 101.2}

In preaching the gospel at Corinth, the apostle adopted a different course of action from that which had marked his labours at Athens. While in the latter place, he had adapted his style to the character of his audience; and much of his time had been devoted to the discussion of natural religion, matching logic with logic, and science with science. But when he reviewed the time and labour which he had there devoted to the exposition of Christianity, and realized that his style of teaching had not been productive of much fruit, he decided upon a different plan of labour in the future. He determined to avoid elaborate arguments and discussions of theories as much as possible, and to urge upon sinners the doctrine of salvation through Christ. In his epistle to his Corinthian brethren, he afterward described his manner of labouring among them:-- {LP 102.1}

"And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know anything among you, save Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with

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enticing words of man's wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God." {LP 102.2}

Here the apostle has given the most successful manner of converting souls from ignorance and the darkness of error, to the light of truth. If ministers would follow more closely the example of Paul in this particular, they would see greater success attending their efforts. If all who minister in word and doctrine would make it their first business to be pure in heart and life, and to connect themselves closely with Heaven, their teaching would have greater power to convict souls. {LP 103.1}

When Christ was upon earth, the Jews all over the land were notified to watch his movements, for their religion was not safe where his influence was felt. He was continually followed by spies, who caught up every word and act which they could use against him. Paul had to meet the same spirit of opposition and blind prejudice. He preached first in the synagogue, reasoning from Moses and the prophets, showing what sins the Lord had most severely punished in olden times, and that murmuring and rebellion was the grievous crime that had brought God's displeasure upon the people of his choice. {LP 103.2}

He brought his hearers down through the types and shadows of the ceremonial law to Christ,--to his crucifixion, his priesthood, and the sanctuary of his ministry,--the great object that had cast its shadow backward into the Jewish age. He, as the Messiah, was the Antitype of all the sacrificial offerings. The apostle showed that according to the prophecies and the universal expectation of the Jews, the Messiah would be of the

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lineage of Abraham and David. He then traced his descent from the great patriarch Abraham, through the royal psalmist. He proved from Scripture what were to have been the character and works of the promised Messiah, and also his reception and treatment on earth, as testified by the holy prophets. He then showed that these predictions also had been fulfilled in the life, ministry, and death of Jesus, and hence that he was indeed the world's Redeemer. {LP 103.3}

The most convincing proof was given that the gospel was but the development of the Hebrew faith. Christ was to come for the special benefit of the nation that was looking for his coming as the consummation and glory of the Jewish system. The apostle then endeavoured to bring home to their consciences the fact that repentance for their rejection of Christ could alone save the nation from impending ruin. He rebuked their ignorance concerning the meaning of those Scriptures which it was their chief boast and glory that they fully understood. He exposed their worldliness, their love of station, titles, and display, and their inordinate selfishness. {LP 104.1}

But the Jews of Corinth closed their eyes to all the evidence so clearly presented by the apostle, and refused to listen to his appeals. The same spirit which had led them to reject Christ, filled them with wrath and fury against Paul. They would have put an end to his life, had not God guarded his servant, that he might do his work, and bear the gospel message to the Gentiles. {LP 104.2}

"And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean; from henceforth I will go unto the Gentiles. And

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he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue." Silas and Timothy had joined Paul, and together they now laboured for the Gentiles. {LP 104.3}

Paul did not bind himself nor his converts to the ceremonies and customs of the Jews, with their varied forms, types, and sacrifices; for he recognized that the perfect and final offering had been made in the death of the Son of God. The age of clearer light and knowledge had now come. And although the early education of Paul had blinded his eyes to this light, and led him to bitterly oppose the work of God, yet the revelation of Christ to him while on his way to Damascus had changed the whole current of his life. His character and works had now become a remarkable illustration of those of his divine Lord. His teaching led the mind to a more active spiritual life, that carried the believer above mere ceremonies. "For thou desirest not sacrifice, else would I give it. Thou delightest not in burnt-offering. The sacrifices of God are a broken spirit. A broken and a contrite heart, O God, thou wilt not despise." {LP 105.1}

The apostle did not labour to charm the ear with oratory, nor to engage the mind with philosophic discussions, which would leave the heart untouched. He preached the cross of Christ, not with laboured eloquence of speech, but with the grace and power of God; and his words moved the people. "And Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house; and many of the Corinthians, hearing, believed and were baptized." {LP 105.2}

The feelings of hatred with which many of the Jews had regarded the apostle were now intensified. The conversion and baptism of Crispus had the effect

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to exasperate instead of to convince these stubborn opposers. They could not bring arguments to show that he was not preaching the truth, and for lack of such evidence, they resorted to deception and malignant attack. {LP 105.3}

They blasphemed the truth and the name of Jesus of Nazareth. No words were too bitter, no device too low, for them to use in their blind anger and opposition. They could not deny that Christ had worked miracles; but they declared that he had performed them through the power of Satan; and they now boldly affirmed that the wonderful works of Paul were accomplished through the same agency. {LP 106.1}

Those who preach unpopular truth in our day are often met by the professed Christian world with opposition similar to that which was brought against the apostle by the unbelieving Jews. Many who make the most exalted profession, and who should be light-bearers to the world, are the most bitter and unreasonable in opposing the work of the chosen servants of God. Not satisfied with choosing error and fables for themselves, they wrest the Scriptures from the true meaning in order to deceive others and hinder from accepting the truth. {LP 106.2}

Though Paul had a measure of success, yet he became very weary of the sight of his eyes and the hearing of his ears in the corrupt city of Corinth, He doubted the wisdom of building up a church from the material he found there. He considered Corinth a very questionable field of labour, and determined to leave it. The depravity which he witnessed among the Gentiles, and the contempt and insult which he received from the Jews, caused him great anguish of spirit.

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{LP 106.3}

As he was contemplating leaving the city for a more promising field, and feeling very anxious to understand his duty in the case, the Lord appeared to him in a vision of the night, and said, "Be not afraid, 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." Paul understood this to be a command to remain in Corinth, and a guarantee that the Lord would give increase to the seed sown. Strengthened and encouraged, he continued to labour there with great zeal and perseverance for one year and six months. A large church was enrolled under the banner of Jesus Christ. Some came from among the most dissipated of the Gentiles; and many of this class were true converts, and became monuments of God's mercy and the efficacy of the blood of Christ to cleanse from sin. {LP 107.1}

The increased success of Paul in presenting Christ to the people, roused the unbelieving Jews to more determined opposition. They arose in a body with great tumult, and brought him before the judgment-seat of Gallio, who was then deputy of Achaia. They expected, as on former occasions of a similar character, to have the authorities on their side; and with loud and angry voices they preferred their complaints against the apostle, saying, "This fellow persuadeth men to worship God contrary to the law." {LP 107.2}

The proconsul, disgusted with the bigotry and self-righteousness of the accusing Jews, refused to take notice of the charge. As Paul prepared to speak in self-defence, Gallio informed him that it was not necessary. Then, turning to the angry accusers, he said, "If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I

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should bear with you. But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. And he drove them from the judgment-seat." {LP 107.3}

The decided course of Gallio opened the eyes of the clamorous crowd who had been abetting the Jews. For the first time during Paul's labours in Europe, the mob turned on the side of the minister of truth; and, under the very eye of the proconsul, and without interference from him, the people violently beset the most prominent accusers of the apostle. "Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of those things." {LP 108.1}

Gallio was a man of integrity, and would not become the dupe of the jealous and intriguing Jews. Unlike Pilate, he refused to do injustice to one whom he knew to be an innocent man. The Jewish religion was under the protection of the Roman power; and the accusers of Paul thought that if they could fasten upon him the charge of violating the laws of their religion, he would probably be given into their hands for such punishment as they saw fit to inflict. They hoped thus to compass his death. {LP 108.2}

Both Greeks and Jews had waited eagerly for the decision of Gallio; and his immediate dismissal of the case, as one that had no bearing upon the public interest, was the signal for the Jews to retire, baffled and enraged, and for the mob to assail the ruler of the synagogue. Even the ignorant rabble could but perceive the unjust and vindictive spirit which the Jews displayed in their attack upon Paul. Thus Christianity obtained a signal victory. If the apostle had been driven from Corinth

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at this time because of the malice of the Jews, the whole community of converts to the faith of Christ would have been placed in great danger. The Jews would have endeavoured to follow up the advantage gained, as was their custom, even to the extermination of Christianity in that region. {LP 108.3}

It is recorded that Paul laboured a year and six months in Corinth. His efforts, however, were not exclusively confined to that city, but he availed himself of the easy communication by land and water with adjacent cities, and laboured among them both by letter and personal effort. He made Corinth his headquarters, and his long tarry and successful ministry there gave him influence abroad as well as at home. Several churches were thus raised up under the efforts of the apostle and his co-labourers. The absence of Paul from the churches of his care was partially supplied by communications weighty and powerful, which were received generally as the word of God to them through his obedient servant. These epistles were read in the churches. {LP 109.1}

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hindered his labours. The apostle himself acknowledged that he was in Corinth "in weakness, and in fear, and in much trembling;" but God, "who comforteth those that are cast down," comforted him by the arrival of his friends. God designs that fellow-labourers in the gospel shall have their hearts knit closely together in the bonds of Christian love, so that their presence shall greatly cheer and encourage one another. {LP 109.2}

Paul had sent Timothy to revisit the places of his former labours, and to confirm and establish the church at Thessalonica. Timothy's report was encouraging, and refreshed the spirit of Paul. He was thus prompted to write to these beloved brethren. His first and second epistles to the church are given us. His heart was drawn out in love to those who had embraced the doctrine of Christ, which subjected them to reproach and persecution heretofore unknown to them. {LP 110.1}

There was still another reason for Paul's communication to these brethren. Some who were newly brought into the faith had fallen into errors in regard to those who had died since their conversion. They had hoped that all would witness the second coming of Christ; but they were in great sorrow as one after another of the believers fell under the power of death, making it impossible for them to behold that desirable event,--the coming of Christ in the clouds of heaven. {LP 110.2}

Some, who had fallen into the error that Christ was to come in their day, imbibed the fanatical idea that it was praiseworthy to show their faith by giving up all business, and resigning themselves to idle waiting for the great event which they thought was near. Others despised the gift of prophecy, exalting all other gifts above that.

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{LP 110.3}

Paul wrote to the church at Thessalonica, greeting them, and invoking in their behalf the blessing of God and the Lord Jesus Christ. He reminded them of his own labours among them, and their acceptance of the word, turning away 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, which delivered us from the wrath to come." {LP 111.1}

He further referred to his work and that of his fellow-labourers among them, reminding them of the boldness with which they had preached the gospel unto them, in the midst of opposition, abuse, and discouragement, "not as pleasing men, but God, which trieth our hearts." {LP 111.2}

Paul then endeavoured to inform his Thessalonian brethren concerning the true state of the dead. He speaks of them as asleep,--in a state of unconsciousness: "I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. . . . . For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore comfort one another with these words." {LP 111.3}

The friends of the righteous dead should not sorrow as those who lose their loved ones and have no hope in Jesus Christ, and who are not cheered by the immortal future beyond the resurrection of the just. Paul addressed the Thessalonians as

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those who had turned from the practices of heathen idolatry to the service of Christ. Vague heathen ideas concerning the state of the dead were more or less mingled with the new faith. But those who clearly saw the truth of the resurrection from the dead, in the doctrine preached by Paul, were greatly comforted. The cheering hope which they thus received, that the righteous dead would rise from their graves to a holy, happy immortal life, was in marked contrast with their former pagan ideas of death. For they had believed that there was no future life, no happy meeting with those whom they had loved and lost on earth. {LP 111.4}

The Thessalonians had eagerly grasped the idea that Christ was coming to change the faithful who were alive, and take them to himself. They had carefully guarded the lives of their friends, lest they should die, and lose the blessing which they anticipated at the coming of their Lord. But, one after another, death had laid their loved ones low; and they had buried them from their sight with fear and trembling. All their ancestors had thus been buried, and with anguish the Thessalonians looked upon the faces of their dead for the last time, never expecting to meet them again in a future life. {LP 112.1}

The reception of Paul's epistle was to them a great event. Written communications passing between friends were of very rare occurrence in those times. There was great joy in the church as the epistle was opened and read. What consolation was afforded them by those words which revealed the true state of the dead. Paul therein showed them that those who should be alive when Christ should come would not go to meet their Lord in advance of those who should be asleep in Jesus.

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For the voice of the archangel and the trump of God should reach the sleeping ones, and the dead in Christ should rise first, before the touch of immortality should be given to the living. "Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore comfort one another with these words." {LP 112.2}

The hope and joy which this assurance gave to the young church at Thessalonica can scarcely be understood by us. That letter, coming from their father in the gospel, was believed and cherished by them, and their hearts went out in love to him who had brought them the precious light of truth. He had told them these things before; but at that time their minds were grasping doctrines new and surpassingly strange to them, and it is not surprising that the force of some points had not been vividly impressed upon their minds. But they were hungering for truth, and Paul's epistle gave to their souls new hope and strength, a firmer faith in, and a deeper affection for, the Redeemer who had brought life and immortality to light through his death. {LP 113.1}

The darkness that had enshrouded the sepulchre of the dead was dispelled; for they now knew that their believing friends would be resurrected from the grave, and enjoy immortal life in the kingdom of God. A new splendour now crowned the Christian faith, and they saw a new glory in the life, sufferings, death, and resurrection of Christ. {LP 113.2}

Paul wrote, "Even so, them also which sleep in Jesus will God bring with him." Many interpret this passage to mean that the sleeping ones are brought with Christ from Heaven; but Paul designed to be understood that in like manner as

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Christ was raised from the dead, so will God bring up the sleeping saints with him from their graves, and take them with him to Heaven. Precious consolation! glorious hope! not only to the church of Thessalonica, but to all true Christians who live upon the earth. {LP 113.3}

Paul had previously so fully canvassed the subject of the signs of the times, showing what events would transpire prior to the revelation of the Son of man in the clouds of heaven, that he did not consider it necessary to enter largely upon those particulars again on this occasion. He, however, pointedly referred to his former teachings on that subject: "But of the times and the seasons, brethren, ye have no need that I write unto you; for yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety, then sudden destruction cometh upon them." {LP 114.1}

The careless and unbelieving close their eyes to the evidence which Christ has given to warn men of his coming. They seek to quiet all apprehension, while, at the same time, the signs of the end are rapidly fulfilling, and the world is hastening to the period of the revelation of the Son of man in the clouds of heaven. But those who receive the light of truth as it shines upon their pathway, are not in darkness that this great event should come upon them unawares. Paul teaches that it would be sinful to be indifferent to the signs which should precede the second coming of Christ. Those who should be guilty of this neglect, he calls children of the night and of darkness. He encourages the vigilant and watchful with these words: "But ye, brethren,

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are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day; we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober." {LP 114.2}

The teachings of the apostle upon this point are especially important to the church in our time. Above all others, those who are living so near to the great consummation, should be sober and watchful. The watchful Christian is a working Christian, seeking zealously to purify his life, and to do all in his power for the cause of God. As his love for his Redeemer increases, so also does his love for his fellow-creatures increase. He has severe trials, as did his Master; and, like him, he is to some extent a man of sorrows, mourning because of the abominations done in the land. But this grief does not sour his temper, nor destroy his peace of mind. His afflictions, if well borne, refine and purify his nature. He is thus brought into closer fellowship with Christ; and inasmuch as he, through fierce opposition, is a partaker of the sufferings of Christ, he will also be a partaker of his consolation, and finally a sharer of his glory. {LP 115.1}

Paul continued his admonition to the church: "We beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work's sake. And be at peace among yourselves." {LP 115.2}

The Thessalonians were greatly annoyed by persons coming among them with fanatical ideas and doctrines. The church had been properly organized, and officers had been appointed to act

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as ministers and deacons. But some would not be subordinate to those who held authoritative positions in the church. Ardent, self-willed persons claimed not only the right of private judgment, but to be heard publicly in urging their views upon the church. Paul, therefore, earnestly called the attention of his brethren to the respect and deference due those who had authority in the church, and who had been intrusted with the responsibilities connected with it. {LP 115.3}

He cautions the Thessalonians not to despise the gift of prophecy, and enjoins a careful discrimination in distinguishing the false manifestation from the true: "Quench not the Spirit; despise not prophesyings; prove all things; hold fast that which is good." He prays that God will sanctify them wholly, that their "whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ;" and in closing, adds the assurance, "Faithful is He that calleth you, who also will do it." {LP 116.1}

In this First Epistle to the Thessalonians, Paul's teachings concerning the second coming of Christ were in perfect harmony with his former instructions to the church. Yet his words were misapprehended by some of the Thessalonian brethren. They understood him to express the hope that he himself would live to witness the Saviour's advent. This belief served to increase their enthusiasm and excitement. Those who had previously neglected their cares and duties, now considered themselves sustained by the apostle; hence they became more persistent than before in urging their erroneous views. {LP 116.2}

In his second letter to this church, Paul seeks to correct their misapprehensions, and to set before

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them his true position. He expresses his confidence in their Christian integrity, and his gratitude to God that their faith was not waning, and that love abounded toward one another, and for the cause of their divine Master. He also states that he presents them to other churches as furnishing a sample of the patient and persevering faith which bravely withstands the persecution and tribulation brought upon them by the opposition of the enemies of God. He carries them forward to hope for rest from all their cares and perplexities, when the Lord Jesus shall be revealed, "in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." {LP 116.3}

He then showed that great events were to transpire in the future, as foretold in prophecy, before Christ should come. Said the apostle: "Be not soon shaken in mind, nor be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed." The papal power, so clearly described by the prophet Daniel, was yet to rise, and wage war against God's people, and trample upon his law. Until this power should have performed its deadly and blasphemous work, it would be vain for the church to look for the coming of their Lord. {LP 117.1}

Thus Paul put to naught the arguments of those who represented him as teaching that the day of Christ was at hand. He charged his brethren not to neglect their duties and resign themselves to idle waiting. After their glowing anticipations of immediate deliverance, the round

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of daily life and the opposition which they must expect to meet, would appear doubly forbidding. He therefore exhorted them to steadfastness in the faith. Their work had been appointed them of God; by their faithful adherence to the truth they were to communicate to others the light which they had received. He bade them not to become weary in well-doing, and pointed them to his own example of diligence in temporal matters while labouring with untiring zeal in the cause of Christ. He reproved those who had given themselves up to sloth and aimless excitement, and directed that "with quietness they work, and eat their own bread." He also enjoined upon the church to separate from their fellowship any who should persist in disregarding his instructions. "Yet," he added, "count him not as an enemy, but admonish him as a brother." He concluded this epistle also with a prayer, that amid life's toils and trials the peace of God and the grace of the Lord Jesus Christ might be their consolation and support. {LP 117.2}

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to continue his labours among them. His plan to visit Jerusalem prevented him from tarrying; but he promised to labour with them on his return. He had been accompanied to Ephesus by Aquila and Priscilla, and he now left them to carry forward the good work which he had begun. {LP 118.1}

It was at this time that Apollos, an Alexandrian Jew, visited Ephesus. He had received the highest Grecian culture, and was a scholar and an orator. He had heard the teachings of John the Baptist, had received the baptism of repentance, and was a living witness that the work of the prophet was not in vain. Apollos was a thorough student of the prophecies, and an able expounder of the Scriptures, publicly proclaiming his faith in Christ, as far as he himself had received the light. {LP 119.1}

Aquila and Priscilla listened to him, and saw that his teachings were defective. He had not a thorough knowledge of the mission of Christ, his resurrection and ascension, and of the work of his Spirit, the Comforter which he sent down to remain with his people during his absence. They accordingly sent for Apollos, and the educated orator received instruction from them with grateful surprise and joy. Through their teachings he obtained a clearer understanding of the Scriptures, and became one of the ablest defenders of the Christian church. Thus a thorough scholar and brilliant orator learned the way of the Lord more perfectly from the teachings of a Christian man and woman whose humble employment was that of tent-making. {LP 119.2}

Apollos, having become better acquainted with the doctrine of Christ, now felt anxious to visit Corinth, and the Ephesian brethren wrote to the Corinthians to receive him as a teacher in full harmony with the church of Christ. He accordingly went to

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Corinth, and laboured with the very Jews who had rejected the truth as preached to them by Paul. He reasoned with them from house to house, both publicly and privately, showing them Christ in prophecy; that he was Jesus whom Paul had preached, and that their expectations of another Messiah to come were in vain. Thus Paul planted the seed of truth, and Apollos watered it; and the fact that Apollos supported the mission of Paul gave character to the past labours of the great apostle among them. {LP 119.3}

His success in preaching the gospel led some of the church to exalt his labours above those of Paul, while he himself was working in harmony with Paul for the advancement of the cause. This rival spirit threatened to greatly hinder the progress of truth. Paul had purposely presented the gospel to the Corinthians in its veriest simplicity. Disappointed with the result of his labours at Athens, where he had brought his learning and eloquence to bear upon his hearers, he determined to pursue an entirely different course at Corinth. He presented there the plain, simple truth, unadorned with worldly wisdom, and studiously dwelt upon Christ, and his mission to the world. The eloquent discourses of Apollos, and his manifest learning, were contrasted by his hearers with the purposely simple and unadorned preaching of Paul. {LP 120.1}

Many declared themselves to be under the leadership of Apollos, while others preferred the labours of Paul. Satan came in to take advantage of these imaginary differences in the Corinthian church, tempting them to hold these Christian ministers in contrast. Some claimed Apollos as their leader, some Paul, and some Peter. Thus Paul, in his efforts to establish Christianity, met with conflicts and trials in the church as well as outside of it.

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{LP 120.2}

Factions also were beginning to rise through the influence of Judaizing teachers, who urged that the converts to Christianity should observe the ceremonial law in the matter of circumcision. They still maintained that the original Israel were the exalted and privileged children of Abraham, and were entitled to all the promises made to him. They sincerely thought that in taking this medium ground between Jew and Christian, they would succeed in removing the odium which attached to Christianity, and would gather in large numbers of the Jews. {LP 121.1}

They vindicated their position, which was in opposition to that of Paul, by showing that the course of the apostle, in receiving the Gentiles into the church without circumcision, prevented more Jews from accepting the faith than there were accessions from the Gentiles. Thus they excused their opposition to the results of the calm deliberations of God's acknowledged servants. {LP 121.2}

They refused to admit that the work of Christ embraced the whole world. They claimed that he was the Saviour of the Hebrews alone; therefore they maintained that the Gentiles should receive circumcision before being admitted to the privileges of the church of Christ. {LP 121.3}

After the decision of the council at Jerusalem concerning this question, many were still of this opinion, but did not then push their opposition any farther. The council had, on that occasion, decided that the converts from the Jewish church might observe the ordinances of the Mosaic law if they chose, while those ordinances should not be made obligatory upon converts from the Gentiles. The opposing class now took advantage of this, to urge a distinction between the observers of the ceremonial law and those who did not

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observe it, holding that the latter were farther from God than the former. {LP 121.4}

Paul's indignation was stirred. His voice was raised in stern rebuke: "If ye be circumcised, Christ shall profit you nothing." The party maintaining that Christianity was valueless without circumcision arrayed themselves against the apostle, and he had to meet them in every church which he founded or visited; in Jerusalem, Antioch, Galatia, Corinth, Ephesus, and Rome. God urged him out to the great work of preaching Christ, and him crucified; circumcision or uncircumcision was nothing. The Judaizing party looked upon Paul as an apostate, bent upon breaking down the partition wall which God had established between the Israelites and the world. They visited every church which he had organized, creating divisions. Holding that the end would justify the means, they circulated false charges against the apostle, and endeavoured to bring him into disrepute. As Paul, in visiting the churches, followed after these zealous and unscrupulous opposers, he met many who viewed him with distrust, and some who even despised his labours. {LP 122.1}

These divisions in regard to the ceremonial law, and the relative merits of the different ministers teaching the doctrine of Christ, caused the apostle much anxiety and hard labour. In his Epistle to the Corinthians, he thus addresses them on the latter subject:-- {LP 122.2}

"Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, by them

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which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?" {LP 122.3}

He also explains the reason of his manner of labour among them: "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal; for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?" {LP 123.1}

He thus shows them that he could not, when with them, address them as those who had an experience in spiritual life and the mystery of godliness. However wise they might have been in the worldly knowledge, they were but babes in the knowledge of Christ; and it was his work to instruct them in the rudiments, the very alphabet, of Christian faith and doctrine. It was his part to sow the seed, which another must water. It was the business of those who followed him, to carry forward the work from the point where he had left it, and to give spiritual light and knowledge in due season, as the church were able to bear. {LP 123.2}

When he came to them, they had no experimental knowledge of the way of salvation, and he was obliged to present the truth in its simplest form. Their carnal minds could not discern the sacred revealings of God; they were strangers to the manifestations of the divine power. Paul had spoken to them as those who were ignorant of the operations of that power upon the heart. They were

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carnal-minded, and the apostle was aware that they could not comprehend the mysteries of salvation; for spiritual things must be spiritually discerned. He knew that many of his hearers were proud believers in human theories, and reasoners of false systems of theology, groping with blind eyes in the book of nature for a contradiction of the spiritual and immortal life revealed in the Book of God. {LP 123.3}

He knew that criticism would set about converting the Christian interpretation of the revealed word, and scepticism would treat the gospel of Christ with scoffing and derision. It behoved him to introduce most carefully the great truths he wished to teach them. True Christianity is a religion of progress. It is ever giving light and blessing, and has in reserve still greater light and blessing to bestow to those who receive its truths. The illuminating influence of the gospel of Christ, and the sanctifying grace of God, can alone transform the carnal mind to be in harmony with spiritual things. {LP 124.1}

Paul did not venture to directly rebuke the licentious, and to show them how heinous was their sin in the sight of a holy God. His work was, as a wise instructor, to set before them the true object of life, impressing upon their minds the lessons of the divine Teacher, which were designed to bring them up from worldliness and sin to purity and immortal life. The spiritual senses must be matured by continual advancement in the knowledge of heavenly things. Thus the mind would learn to delight in them; and every precept of the word of God would shine forth as a priceless gem. {LP 124.2}

The apostle had dwelt especially upon practical godliness, and the character of that holiness which must be gained in order to make sure of the kingdom

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of Heaven. He wished the light of the gospel of Christ to pierce the darkness of their minds, that they might discern how offensive their immoral practices were in the sight of God. Therefore the burden of Paul's preaching among them had been Christ, and him crucified. He wished them to understand that the theme for their most earnest study, and greatest joy, should be the grand truth of salvation through repentance toward God, and faith in our Lord Jesus Christ. {LP 124.3}

The philosopher turns aside from the light of salvation, because it puts his proud theories to shame. The worldling refuses to receive it, because it would separate him from his earthly idols, and draw him to a holier life, for which he has no inclination. Paul saw that the character of Christ must be understood, before men could love him, and view the cross with the eye of faith. Here must begin that study which shall be the science and the song of the redeemed through all eternity. In the light of the cross alone can the true value of the human soul be estimated. {LP 125.1}

The refining influence of the grace of God changes the natural disposition of man. Heaven would not be desirable to the carnal-minded; their natural, unsanctified hearts would feel no attraction toward that pure and holy place; and if it were possible for them to enter, they would find nothing there congenial to them, in their sinful condition. The propensities which reign in the natural heart must be subdued by the grace of Christ, before fallen man can be elevated to harmonize with Heaven, and enjoy the society of the pure and holy angels. When man dies to sin, and is quickened to new life in Christ Jesus, divine love fills his heart; his understanding is sanctified;

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he drinks from an inexhaustible fountain of joy and knowledge; and the light of an eternal day shines upon his path, for he has the Light of life with him continually. {LP 125.2}

Paul sought to impress upon his Corinthian brethren the fact that he himself, and the ministers associated with him, were only men, commissioned of God to teach the truth; that they were individually engaged in the same work, which was given them by their Heavenly Father; and that they were all dependent upon him for the success which attended their labours. "For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase." {LP 126.1}

The consciousness of being God's servant should inspire the minister with energy and diligence perseveringly to discharge his duty, with an eye single to the glory of his Master. God has given to each of his messengers his distinctive work; and while there is a diversity of gifts, all are to blend harmoniously in carrying forward the great work of salvation. They are only instruments of divine grace and power. {LP 126.2}

Paul says: "So, then, neither is he that planteth anything, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one; and every man shall receive his own reward according to his own labour. For we are labourers together with God; ye are God's husbandry, ye are God's building." The teacher of Christ's truth must be near the cross himself, in order to bring sinners to it. His work should be to preach Christ, and studiously to avoid calling

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attention to himself, and thus encumbering the sacred truth, lest he hinder its saving power. {LP 126.3}

There can be no stronger evidence in churches that the truths of the Bible have not sanctified the receivers, than their attachment to some favourite minister, and their unwillingness to accept the labours of some other teacher, and to be profited by them. The Lord sends help to his church as they need, not as they choose; for short-sighted mortals cannot discern what is for their highest good. It is seldom that one minister has all the qualifications necessary to perfect any one church in all the requirements of Christianity; therefore God sends other ministers to follow him, one after another, each possessing some qualifications in which the others were deficient. {LP 127.1}

The church should gratefully accept these servants of Christ, even as they would accept the Master himself. They should seek to derive all the benefit possible from the instruction which ministers may give them from the word of God. But the ministers themselves are not to be idolized; there should be no religious pets and favourites among the people; it is the truths they bring which are to be accepted and appreciated in the meekness of humility. {LP 127.2}

In the apostles' day, one party claimed to believe in Christ, yet refused to give due respect to his ambassadors. They claimed to follow no human teacher, but to be taught directly from Christ, without the aid of ministers of the gospel. They were independent in spirit, and unwilling to submit to the voice of the church. Another party claimed Paul as their leader, and drew comparisons between him and Peter, which were unfavourable to the latter. Another declared that Apollos far exceeded

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Paul in address, and power of oratory. Another claimed Peter as their leader, affirming that he had been most intimate with Christ when he was upon the earth, while Paul had been a persecutor of the believers. There was danger that this party spirit would ruin the Christian church. {LP 127.3}

Paul and Apollos were in perfect harmony. The latter was disappointed and grieved because of the dissension in the church; he took no advantage of the preference shown himself, nor did he encourage it, but hastily left the field of strife. When Paul afterward urged him to visit Corinth, he declined, and did not again labour there until long after, when the church had reached a better spiritual state. {LP 128.1}

The city of Ephesus was the capital of the province of Asia, [AS USED IN THE NEW TESTAMENT, THE WORD ASIA DOES NOT APPLY TO THE CONTINENT OF ASIA, BUT TO A ROMAN PROVINCE WHICH EMBRACED THE WESTERN PART OF ASIA MINOR, AND OF WHICH EPHESUS WAS THE CAPITAL.] and the great commercial centre of Asia Minor. Its harbour was crowded with shipping

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from all parts of the known world, and its streets thronged with the people of every country. It therefore presented, like Corinth, a favourable missionary field. {LP 128.3}

The Jews, now widely dispersed in all civilized lands, were generally expecting the speedy advent of the Messiah. In their visits to Jerusalem at the annual feasts, many had gone out to the banks of the Jordan to listen to the preaching of John the Baptist. From him they had heard the proclamation of Christ as the Promised One, and on their return home they had carried the tidings to all parts of the world. Thus had Providence prepared the way for the apostle's labours. {LP 129.1}

On his arrival at Ephesus, Paul found twelve brethren, who, like Apollos, had been disciples of John the Baptist, and like him had gained an imperfect knowledge of the life and mission of Christ. They had not the ability of Apollos, but with the same sincerity and faith they were seeking to spread the light which they had received. {LP 129.2}

These disciples were ignorant of the mission of the Holy Spirit, that Jesus promised to his believing people, to be the life and power of the church. When asked by Paul if they had received the Holy Ghost, they answered, "We have not so much as heard whether there be any Holy Ghost." Paul inquired, "Unto what then were ye baptized?" and they said, "Unto John's baptism." The apostle then proceeded to set before them the great truths which are the foundation of the Christian's hope. {LP 129.3}

He told them of the life of Christ on earth, and of his cruel and shameful death. He told them how the Lord of life had broken the

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barriers of the tomb, and risen triumphant over death. He repeated the Saviour's commission to his disciples: "All power is given unto me in Heaven and in earth. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." He told them also of Christ's promise to send the Comforter, through whose power mighty signs and wonders would be wrought, and described the glorious fulfilment of that promise on the day of Pentecost. {LP 129.4}

With deep interest, and grateful, wondering joy, the disciples listened to the words of Paul. By faith they grasped the atoning sacrifice of Christ, and acknowledged him as their Redeemer. They were then baptized "in the name of Jesus;" and as Paul laid his hands upon them, they received also the baptism of the Holy Spirit, by which they were enabled to speak the languages of other nations and to prophesy. Thus these men were qualified to act as missionaries in the important field of Ephesus and its vicinity, and also from this centre to spread the gospel of Christ in Asia Minor. {LP 130.1}

It was by cherishing a humble and teachable spirit that these brethren gained their precious experience. Their example presents a lesson of great value to Christians of every age. There are many who make but little progress in the divine life, because they are too self-sufficient to occupy the position of learners. They are content to remain in ignorance of God's word; they do not wish to change their faith or their practice, and hence make no effort to obtain greater light. {LP 130.2}

If the followers of Christ were but earnest seekers after divine wisdom, they would be led

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into rich fields of truth, as yet wholly unknown to them. Whoever will give himself to God as fully as did Moses, will be guided by the divine hand as verily as was the great leader of Israel. He may be lowly and apparently ungifted; yet if with a loving, trusting heart he obeys every intimation of God's will, his powers will be purified, ennobled, energized; his capabilities increased. As he treasures the lessons of divine wisdom, a sacred commission is intrusted to him; he is enabled to make his life an honour to God and a blessing to the world. "The entrance of Thy words giveth light; it giveth understanding unto the simple." {LP 130.3}

A mere intellectual knowledge of religious truth is not enough. There are today many as ignorant as those men of Ephesus of the Holy Spirit's work upon the heart. Yet no truth is more clearly taught in the word of God. Prophets and apostles have dwelt upon this theme. Christ himself calls our attention to the growth of the vegetable world to illustrate the agency of his Spirit in sustaining religious life. {LP 131.1}

The juices of the vine, ascending from the root, are diffused to the branches sustaining growth, and producing blossoms and fruit. So the life-giving power of the Holy Spirit, proceeding from Christ, and imparted to every disciple, pervades the soul, renews the motives and affections, and even the most secret thoughts, and brings forth the precious fruit of holy deeds. The life attests the union with the true and living Vine. {LP 131.2}

The Author of this spiritual life is unseen, and the precise method by which it is imparted and sustained is beyond the power of human philosophy to explain. It is the mystery of godliness.

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Yet the operations of the Spirit are always in harmony with the written word. As in the natural, so in the spiritual world. Human life is preserved, moment by moment, by divine power; yet it is not sustained by a direct miracle, but through the use of blessings placed within our reach. So the life of the Christian is sustained by the use of those means which Providence has supplied. He must eat of the bread of life, and drink of the waters of salvation. He must watch, he must pray, he must work, in all things giving heed to the instructions of the word of God, if he would "grow up to the full measure of the stature of a man in Christ Jesus." {LP 131.3}

There is still another lesson for us in the experience of those Jewish converts. When they received baptism at the hand of John, they were holding serious errors. But with clearer light they gladly accepted Christ as their Redeemer; and with this advance step came a change in their obligations. As they received a purer faith, there was a corresponding change in their life and character. In token of this change, and as an acknowledgment of their faith in Christ, they were rebaptised, in the name of Jesus. {LP 132.1}

Many a sincere follower of Christ has had a similar experience. A clearer understanding of God's will, places man in a new relation to him. New duties are revealed. Much which before appeared innocent, or even praiseworthy, is now seen to be sinful. The apostle Paul states that though he had, as he supposed, rendered obedience to the law of God, yet when the commandment was urged upon his conscience by the Holy Spirit, "sin revived, and I died." He saw

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himself a sinner, and conscience concurred with the sentence of the law. {LP 132.2}

There are many at the present day who have unwittingly violated one of the precepts of God's law. When the understanding is enlightened, and the claims of the fourth commandment are urged upon the conscience, they see themselves sinners in the sight of God. "Sin is the transgression of the law," and "he that shall offend in one point is guilty of all." {LP 133.1}

The honest seeker after truth will not plead ignorance of the law as an excuse for transgression. Light was within his reach. God's word is plain, and Christ has bidden him search the Scriptures. He reveres God's law as holy, just, and good, and he repents of his transgression. By faith he pleads the atoning blood of Christ, and grasps the promise of pardon. His former baptism does not satisfy him now. He has seen himself a sinner, condemned by the law of God. He has experienced anew a death to sin, and he desires again to be buried with Christ by baptism, that he may rise to walk in newness of life. Such a course is in harmony with the example of Paul in baptizing the Jewish converts. That incident was recorded by the Holy Spirit as an instructive lesson for the church. {LP 133.2}

As was his custom, Paul had begun his work at Ephesus by teaching in the synagogue of the Jews. He continued to labour there for three months, "disputing and persuading the things concerning the kingdom of God." He at first met with a favourable reception; but as in other fields of labour, he was soon violently opposed by the unbelieving Jews. As they persisted in their rejection of the gospel, the apostle ceased preaching in the synagogue.

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{LP 133.3}

The Spirit of God had wrought with and through Paul in his labours for his countrymen. Sufficient evidence had been presented to convince all who honestly desired to know the truth. But many permitted themselves to be controlled by prejudice and unbelief, and refused to yield to the most conclusive evidence. Fearing that the faith of the believers would be endangered by continued association with these opposers of the truth, Paul separated the disciples as a distinct body, and himself continued his public instructions in the school of one Tyrannus, a teacher of some note. {LP 134.1}

Paul saw that "a great door and effectual" was open before him, though there were "many adversaries." Ephesus was not only the most magnificent, but the most corrupt, of the cities of Asia. Superstition and sensual pleasure held sway over her teeming population. Under the shadow of her idol temples, criminals of every grade found shelter, and the most degrading vices flourished. {LP 134.2}

The city was famed for the worship of the goddess Diana and the practice of magic. Here was the great temple of Diana, which was regarded by the ancients as one of the wonders of the world. Its vast extent and surpassing magnificence made it the pride, not only of the city, but of the nation. Kings and princes had enriched it by their donations. The Ephesians vied with one another in adding to its splendour, and it was made the treasure-house for a large share of the wealth of Western Asia. {LP 134.3}

The idol enshrined in this sumptuous edifice was a rude, uncouth image, declared by tradition to have fallen from the sky. Upon it were

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inscribed mystic characters and symbols, which were believed to possess great power. When pronounced, they were said to accomplish wonders. When written, they were treasured as a potent charm to guard their possessor from robbers, from disease, and even from death. Numerous and costly books were written by the Ephesians to explain the meaning and use of these symbols. {LP 134.4}

As Paul was brought in direct contact with the idolatrous inhabitants of Ephesus, the power of God was strikingly displayed through him. The apostles were not always able to work miracles at will. The Lord granted his servants this special power as the progress of his cause or the honour of his name required. Like Moses and Aaron at the court of Pharaoh, the apostle had now to maintain the truth against the lying wonders of the magicians; hence the miracles he wrought were of a different character from those which he had heretofore performed. As the hem of Christ's garment had communicated healing power to her who sought relief by the touch of faith, so on this occasion, garments were made the means of cure to all that believed; "diseases departed from them, and evil spirits went out of them." Yet these miracles gave no encouragement to blind superstition. When Jesus felt the touch of the suffering woman, he exclaimed, "Virtue is gone out of me." So the scripture declares that the Lord wrought miracles by the hand of Paul, and that the name of the Lord Jesus was magnified, and not the name of Paul. {LP 135.1}

The manifestations of supernatural power which accompanied the apostle's work, were

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calculated to make a deep impression upon a people given to sorcery, and priding themselves upon their intercourse with invisible beings. The miracles of Paul were far more potent than had ever before been witnessed in Ephesus, and were of such a character that they could not be imitated by the skill of the juggler or the enchantments of the sorcerer. Thus the Lord exalted his servant, even in the estimation of the idolaters themselves, immeasurably above the most favoured and powerful of the magicians. {LP 135.2}

But He to whom all the spirits of evil were subject, and who had given his servants authority over them, was about to bring still greater shame and defeat upon those who despised and profaned his holy name. Sorcery had been prohibited in the Mosaic law, on pain of death, yet from time to time it had been secretly practised by apostate Jews. At the time of Paul's visit to Ephesus, there were in the city certain Jewish exorcists, who, seeing the wonders wrought by him, claimed to possess equal power. Believing that the name of Jesus acted as a charm, they determined to cast out evil spirits by the same means which the apostle had employed. {LP 136.1}

An attempt was made by seven brothers, the sons of one Sceva, a Jewish priest. Finding a man possessed with a demon, they addressed him, "We adjure thee by Jesus, whom Paul preacheth." But the evil spirit answered with scorn, "Jesus I know, and Paul I know; but who are ye?" and the one possessed sprang on them with frantic violence, and beat and bruised them, so that they fled out of the house, naked and wounded. {LP 136.2}

The discomfiture and humiliation of those who

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had profaned the name of Jesus, soon became known throughout Ephesus, by Jews and Gentiles. Unmistakable proof had been given of the sacredness of that name, and the peril which they incurred who should invoke it while they had no faith in Christ's divine mission. Terror seized the minds of many, and the work of the gospel was regarded by all with awe and reverence. {LP 136.3}

Facts which had previously been concealed were now brought to light. In accepting Christianity, some of the brethren had not fully renounced their heathen superstitions. The practice of magic was still to some extent continued among them. Convinced of their error by the events which had recently occurred, they came and made a full confession to Paul, and publicly acknowledged their secret arts to be deceptive and Satanic. Many sorcerers also abjured the practice of magic, and received Christ as their Saviour. They brought together the costly books containing the mysterious "Ephesian letters," and the secrets of their art, and burned them in the presence of all the people. When the books had been consumed, they proceeded to reckon up the value of the sacrifice. It was estimated at fifty thousand pieces of silver, equal to about ten thousand dollars. {LP 137.1}

The influence of these events was more widespread than even Paul then realized. The manifestation of the power of Christ was a grand victory for Christianity in the very stronghold of superstition. From Ephesus the news was widely circulated, and a strong impetus was given to the cause of Christ. These scenes in the ministry of Paul lived in the memory of men, and were the

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means of converting many to the gospel, long after the apostle himself had finished his course. {LP 137.2}

When the Ephesian converts burned their books on magic, they showed that the things in which they had once most delighted were now the most abhorred. It was by and through magic that they had especially offended God and imperilled their souls, and it was against magic that they showed such indignation. Here was given the best evidence of true conversion. {LP 138.1}

Those treatises on divination contained rules and forms of communication with evil spirits. They were the regulations of the worship of Satan,--directions for soliciting his help and obtaining information from him. By retaining these books, the disciples would have exposed themselves to temptation; by selling them they would have placed temptation in the way of others. They had renounced the kingdom of darkness, and they did not hesitate at any sacrifice to destroy its power. Thus the truth triumphed over men's prejudices, their favourite pursuits, and their love of money. {LP 138.2}

It is fondly supposed that heathen superstitions have disappeared before the civilization of the nineteenth century. But the word of God and the stern testimony of facts declare that sorcery is practised in this Christian age and Christian nation as verily as by the old-time magicians. The ancient system of magic is, in reality, the same as that which is now known as modern Spiritualism. Satan is finding access to thousands of minds by presenting himself under the guise of departed friends. The Scriptures of truth declare that "the dead know not anything." Their thoughts, their love, their hatred,

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have perished. The dead do not hold communion with the living. But true to his early cunning, when in the form of a serpent he deceived the mother of our race, Satan employs this device to gain control of the minds of men. {LP 138.3}

The heathen oracles have their counterpart in the spiritualistic mediums, the clairvoyants, and fortune-tellers of today. The mystic voices that spoke at Endor and Ephesus, are still by their lying words misleading the children of men. The mysteries of heathen worship are replaced by the secret associations and séances, the obscurities and wonders, of the sorcerers of our time. Their disclosures are eagerly received by thousands who refuse to accept light from God's word or from his Spirit. While they speak with scorn of the magicians of old, the great deceiver laughs in triumph as they yield to his arts in a different form. {LP 139.1}

His agents still claim to cure disease. They profess to employ electricity, magnetism, or the so-called "sympathetic remedies;" but in truth the magnetic power of which they boast is directly attributable to the sorcery of Satan. By this means he casts his spell over the bodies and souls of men. {LP 139.2}

The sick, the bereaved, the curious, are communicating with evil spirits. All who venture here are on dangerous ground. The word of truth declares how God regards them. In ancient times he pronounced judgments upon one who sent for counsel to a heathen oracle: "Is it not because there is not a God in Israel that thou sendest to inquire to Baal-zebub, the god of Ekron? therefore thou shalt not come down from that bed on which thou art gone up, but shalt surely die."

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{LP 139.3}

The visible and the invisible world are in close contact. Could the veil be lifted, we would see evil angels employing all their arts to deceive and destroy. Wherever an influence is exerted to cause men to forget God, there Satan is exercising his bewitching power. All who venture into scenes of dissipation or irreligious pleasure, or seek the society of the sensualist, the sceptic, or the blasphemer, by personal intercourse or through the medium of the press, are tampering with sorcery. Ere they are aware, the mind is bewildered and the soul polluted. The apostle's admonition to the Ephesian church should be heeded by the people of God today: "Have no fellowship with the unfruitful works of darkness, but rather reprove them." {LP 140.1}

The apostle had for some time contemplated another missionary journey. He desired again to visit the churches in Macedonia and Achaia, and after spending some time at Corinth, to go to Jerusalem, after which he hoped to preach the gospel at Rome. In pursuance of his plan, he sent Timothy and Erastus before him into Macedonia; but feeling that the cause in Ephesus still

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demanded his presence, he decided to remain till after Pentecost. An event soon occurred, however, which hastened his departure. {LP 140.3}

The month of May was specially devoted to the worship of the goddess of Ephesus. The universal honour in which this deity was held, the magnificence of her temple and her worship, attracted an immense concourse of people from all parts of the province of Asia. Throughout the entire month the festivities were conducted with the utmost pomp and splendour. The gods were represented by persons chosen for the purpose, who were regarded as objects of worship, and were honoured by processions, sacrifices, and libations. Musical contests, the feats of athletes, and the fierce combats of men and beasts, drew admiring crowds to the vast theatres. The officers chosen to conduct this grand celebration were the men of highest distinction in the chief cities of Asia. They were also persons of vast wealth, for in return for the honour of their position, they were expected to defray the entire expense of the occasion. The whole city was a scene of brilliant display and wild revelry. Imposing processions swept to the grand temple. The air rung with sounds of joy. The people gave themselves up to feasting, drunkenness, and the vilest debauchery. {LP 141.1}

This gala season was a trying occasion to the disciples who had newly come to the faith. The company of believers who met in the school of Tyrannus were an inharmonious note in the festive chorus. Ridicule, reproach, and insult were freely heaped upon them. By the labours of Paul at Ephesus, the heathen worship had received a telling blow. There was a perceptible

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falling-off in attendance at the national festival, and in the enthusiasm of the worshippers. The influence of his teachings extended far beyond the actual converts to the faith. Many who had not openly accepted the new doctrines, became so far enlightened as to lose all confidence in heathen gods. The presence of Paul in the city called special attention to this fact, and curses loud and deep were uttered against him. {LP 141.2}

Another cause of dissatisfaction existed. It had long been customary among heathen nations to make use of small images or shrines to represent their favourite objects of worship. Portable statues were modelled after the great image of Diana, and were widely circulated in the countries along the shores of the Mediterranean. Models of the temple which enshrined the idol were also eagerly sought. Both were regarded as objects of worship, and were carried at the head of processions, and on journeys and military expeditions. An extensive and profitable business had grown up at Ephesus from the manufacture and sale of these shrines and images. {LP 142.1}

Those who were interested in this branch of industry found their gains diminishing. All united in attributing the unwelcome change to Paul's labours. Demetrius, a manufacturer of silver shrines, called together the workmen of his craft, and by a violent appeal endeavoured to stir up their indignation against Paul. He represented that their traffic was endangered, and pointed out the great loss which they would sustain if the apostle were allowed to turn the people away from their ancient worship. He then appealed to their ruling superstition, saying: "Moreover ye see and hear, that not alone at

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Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods which are made with hands; so that not only this our craft is in danger to be set at naught, but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth." This speech acted as fire to the stubble. The excited passions of the people were roused, and burst forth in the cry, "Great is Diana of the Ephesians!" {LP 142.2}

A report of the speech of Demetrius was rapidly circulated. The uproar was terrific. The whole city seemed in commotion. An immense crowd soon collected, and a rush was made to the workshop of Aquila, in the Jewish quarters, with the object of securing Paul. In their insane rage they were ready to tear him in pieces. But the apostle was not to be found. His brethren, receiving an intimation of the danger, had hurried him from the place. Angels of God were sent to guard the faithful apostle. His time to die a martyr's death had not yet come. {LP 143.1}

Failing to find the object of their wrath, the mob seized two of his companions, Gaius and Aristarchus, and with them hurried on to the theatre. Paul's place of concealment was not far distant, and he soon learned of the peril of his beloved brethren. His courage was in keeping with the occasion. He was ever ready to press to the front in the battle for his Master. Forgetful of his own safety, he desired to go at once to the theatre, to address the rioters. But his friends refused to permit him thus to sacrifice himself. Gaius and Aristarchus were not the

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prey that the people sought; no serious harm to them was apprehended. But should the apostle's pale, care-worn face be seen, it would arouse at once the worst passions of the mob, and there would not be the least human possibility of saving his life. {LP 143.2}

Paul was still eager to defend the truth before the multitude; but he was at last deterred by a message of warning from the theatre. Several of the most honourable and influential among the magistrates sent him an earnest request not to venture into a situation of so great peril. This proof of the regard in which Paul was held by the leading men of Asia was no mean tribute to the sterling integrity of his character. {LP 144.1}

The tumult at the theatre was continually increasing. "Some cried one thing, and some another; and the more part knew not wherefore they had come together." From the fact that Paul and some of his companions were of Hebrew extraction, the Jews felt that odium was cast upon them, and that their own safety might be endangered. Wishing it to be understood that they had no sympathy with the Christians, they thrust forward one of their own number to set the matter before the people. The speaker chosen was Alexander, one of the craftsmen, a coppersmith, to whom Paul afterward referred as having done him much evil. Alexander was a man of considerable ability, and he bent all his energies to direct the wrath of the people exclusively against Paul and his companions. But the crowd were in no mood to make nice distinctions. Seeing that Alexander was a Jew, they thrust him aside, the uproar continually increasing as all with one voice cried out, "Great is

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Diana of the Ephesians!" This cry continued for two hours. {LP 144.2}

At last there came a momentary silence, from sheer exhaustion. Then the recorder of the city arrested the attention of the crowd, and by virtue of his office obtained a hearing. By his prudence and good judgment he soon succeeded in quieting the excitement. {LP 145.1}

He met the people on their own ground, and showed that there was no cause for the present tumult. He appealed to their reason to decide whether the strangers who had come among them could change the opinions of the whole world regarding their ruling goddess. Said he: "Ye men of Ephesus, what man is there that knoweth not how that the city of Ephesus is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter? Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly." He bade them consider that Paul and his companions had not profaned the temple of Diana, nor outraged the feelings of any by reviling the goddess. {LP 145.2}

He then skilfully turned the subject, and reproved the course of Demetrius: "Wherefore if Demetrius and the craftsmen which are with him have a matter against any man, the law is open, and there are deputies; let them implead one another. But if ye inquire anything concerning other matters, it shall be determined in a lawful assembly." He closed by warning them that such an uproar, raised without apparent cause, might subject the city of Ephesus to the censure of the Romans, thus causing a restriction of her present liberty, and intimating that there must not be a repetition of the scene. Having by this

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speech completely tranquillised the disturbed elements, the recorder dismissed the assembly. {LP 145.3}

The words of Demetrius reveal the real cause of the tumult at Ephesus, and also the cause of much of the persecution which followed the apostles in their work of promulgating the truth. "This, our craft, is in danger." With Demetrius and his fellows, the profitable business of image-making was endangered by the teaching and spread of the gospel. The income of pagan priests and artisans was at stake; and for this reason they instituted the most bitter opposition to the apostle, and refused to receive or investigate the new religion, which would have made them wise unto salvation. {LP 146.1}

Paul's labours in Ephesus were at length concluded. He felt that the excitement which prevailed was unfavourable to the preaching of the gospel. His heart was filled with gratitude to God that his life had been preserved, and that Christianity had not been brought into disrepute by the tumult at Ephesus. The decision of the recorder and of others holding honourable offices in the city, had set Paul before the people as one innocent of any unlawful act. This was another triumph of Christianity over error and superstition. God had raised up a great magistrate to vindicate his apostle, and hold the tumultuous mob in check. {LP 146.2}

Paul parted from his children in the faith with an affectionate farewell. He set out on his journey to Macedonia, designing on the way thither to visit Troas. He was accompanied by Tychicus and Trophimus, both Ephesians, who remained his faithful companions and fellow-labourers to the close of his life.

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{LP 146.3}

Paul's ministry in Ephesus had been a season of incessant labour. of many trials, and deep anguish. He taught the people in public and from house to house, instructing and warning them with many tears. He was continually opposed by the unbelieving Jews, who lost no opportunity to stir up the popular feeling against him. Again and again he was attacked by the mob, and subjected to insult and abuse. By every means which they could employ, the enemies of truth sought to destroy the effects of his labour for the salvation of men. {LP 147.1}

And while thus battling against opposition, and with untiring zeal pushing forward the gospel work and guarding the interests of a church yet young in the faith, Paul was bearing upon his soul the burden of all the churches. Nor was he released even from the tax of physical labour. Here, as at Corinth, he worked with his own hands to supply his necessities. In weariness and painfulness from unceasing toil and constant danger, enfeebled by disease, and at times depressed in spirits, he steadfastly pursued his work. {LP 147.2}

The news which he received, of apostasy in churches of his own planting, caused him deep anguish. He greatly feared that his efforts in their behalf would prove to have been in vain. Many a sleepless night was spent in prayer and earnest thought, as he learned of the new and varied methods employed to counteract his work. As he had opportunity, he wrote to the churches, giving reproof, counsel, admonition, and encouragement, as their state demanded. In his epistles the apostle does not dwell on his own trials, yet there are occasional glimpses of his labours and sufferings

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in the cause of Christ. Stripes and imprisonment, cold and hunger and thirst, perils by land and sea, in the city and in the wilderness, from his own countrymen, from the heathen, and from false brethren,--all these he endured for the truth's sake. He was defamed, reviled, "made the offscouring of all things," "perplexed, persecuted, troubled on every side," "in jeopardy every hour," "alway delivered unto death for Jesus' sake." {LP 147.3}

Amid the constant storm of opposition, the clamour of enemies, and the desertion of friends, the intrepid apostle at times almost lost heart. But he looked back to Calvary, and with new ardour pressed on to spread the knowledge of the Crucified. He was but treading the blood-stained path which Christ had trodden before him. He sought no discharge from the warfare till he should lay off his armour at the feet of his Redeemer. {LP 148.1}

Eighteen centuries have passed since the apostle rested from his labours; yet the history of his toils and sacrifices for Christ's sake are among the most precious treasures of the church. That history was recorded by the Holy Spirit, that the followers of Christ in every age might thereby be incited to greater zeal and faithfulness in the cause of their Master. {LP 148.2}

How does this hero of faith tower above the self-indulgent, ease-loving men who are today crowding the ranks of the ministry. When subjected to the ordinary difficulties and trials of life, many feel that their lot is hard. But what have they done or suffered for the cause of Christ? How does their record appear when compared with that of this great apostle? What burden of soul have they felt for the salvation of sinners?

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They know little of self-denial or sacrifice. They are indebted to the grace of Christ for all the excellences of character which they possess, for every blessing which they enjoy. All that they are, and all that they have, is the purchase of the blood of Christ. As the servants of Christ encounter opposition and persecution, they should not permit their faith to grow dim or their courage to fail. With Christ as a helper, they can resist every foe, and overcome every difficulty. The same obligation rests upon them which impelled the apostle to his unwearied labours. Only those who emulate his fidelity, will share with him the crown of life. {LP 148.3}

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words of instruction, and, above all, his own example to inspire and encourage, they could gladly choose to suffer affliction for Christ's sake, rather than to enjoy the pleasures of sin. But when Paul departed, natural tastes and inclinations would assert control. It is not in a day that the education and habits of a life are to be overcome. Little by little, many departed from the faith. {LP 149.1}

For three years the voice which had urged them Heavenward had been silent. Like the children of Israel when Moses was hid from view by the clouds of Sinai, they sat down to eat and drink, and rose up to play. Not a few returned to the debasing sins of heathenism, as though they had never heard the heavenly message; some practised iniquity in secret, others openly, and with a spirit of bravado, perverting the Scriptures to justify their course. {LP 150.1}

Paul had written briefly to the church, announcing a plan which he for a time cherished, of visiting them immediately upon leaving Ephesus, and again upon his return from Macedonia. In the same letter he had admonished them to cease all communication with members who should persist in their profligacy. But the Corinthians perverted the apostle's meaning, quibbled over his words, and excused themselves for disregarding his instructions. {LP 150.2}

A letter was sent to Paul by the church, revealing nothing of the enormous sins that existed among them, but in a self-complacent manner asking counsel from him concerning various matters. He was, however, forcibly impressed by the Holy Spirit, that the true state of the church had been concealed, and that this

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letter was an attempt to draw from him statements which the writers could construe to serve their own purposes. There had come to Ephesus about this time several members of the household of Chloe, a Christian family of high repute in Corinth. In answer to the questions of the apostle, these brethren reluctantly gave him a statement of facts as they existed. The church was rent in factions; the dissensions that arose at the time of Apollos' visit had greatly increased. False teachers were leading the brethren to despise the instructions of Paul. The doctrines and the ordinances of the gospel had been perverted. Pride, idolatry, and sensualism were steadily increasing among those who had once been disciples of Christ. {LP 150.3}

The apostle's worst fears were more than realized. He was filled with horror at the picture thus presented before him. But he did not even now yield to despair. He did not conclude that his work had been a failure. With a heart throbbing with anguish, and eyes blinded with tears, he sought counsel from God, and made his plans. His immediate visit to Corinth must be given up. In the present state of the church they were not prepared to profit by his labours. He sent Titus to Corinth to inform them of his change of plans, and to do what he could to correct the existing evils. Then, summoning all the courage of his nature, and keeping his soul stayed upon God, stifling all feelings of indignation at the ingratitude which he had received, and throwing his whole soul into the work, he dictated to the faithful Sosthenes one of the richest, most instructive, and most powerful of all his letters,--the first extant Epistle to the Corinthians.

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{LP 151.1}

With marvellous clearness and energy, he proceeded to answer the various questions proposed by the church, and to lay down general principles, which, if heeded, would produce a better spiritual condition. His letter is no long-studied production of the intellect. He did not seek by polished sentences to please the ear of his brethren. Their souls were in peril. He warned them of their dangers, and faithfully reproved their sins. He pointed them again to Christ, and sought to kindle anew the fervour of their early devotion. {LP 152.1}

After a tender greeting to the church, he refers to their experience under his ministry, by which they have been led to turn from idolatry to the service and worship of the true God. He reminds them of the gifts of the Holy Spirit which they have received, and presents before them their duty to make continual advancement in the Christian life, that they may attain to the purity and holiness of Christ. Having thus prepared the way, he speaks plainly of the dissensions among them, and exhorts his brethren, in the name and by the authority of Christ, to cease from their strife, and to seek earnestly for Christian unity and love. {LP 152.2}

Paul was free to mention how and by whom he had been informed of the divisions in the church: "It hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you." Though Paul was an inspired apostle, the Lord did not reveal to him at all times just the condition of his people. Those who were interested in the prosperity of the church, and saw evils creeping in, presented the matter before

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him, and from the light which he had previously received, he was prepared to judge of the character of these developments. Because the Lord had not given him a new revelation for that special time, those who were really seeking light did not cast aside his message as only a common letter. The Lord had shown him the difficulties and dangers which would arise in the churches, that when they should develop, he might know how to treat them. He was set for the defence of the church; he was to watch for souls as one who must render account to God; and should he not take notice of the reports concerning their state of anarchy and division? Most assuredly; and the reproof he sent them was written as much under the inspiration of the Spirit of God as were any of his epistles. {LP 152.3}

The apostle made no mention of the false teachers who were seeking to destroy the fruit of his labour. Because of the darkness and division in the church, he wisely forbore to irritate them by such references, for fear of turning some entirely from the truth. But he called the attention of the Corinthians to his own work among them, saying: "According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ." {LP 153.1}

Paul, as a champion of the faith, did not hesitate to declare the character of his work. But he did not thereby exalt himself when he asserted that he was a wise master-builder, who had laid the foundation for another to build upon. He stated,

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"For we are labourers together with God." He claimed no wisdom of his own; but divine power, uniting with his human efforts, had enabled him to present the truth in a manner pleasing to God. He was a co-labourer with Christ, a diligent worker in bringing spiritual knowledge from the word of God and the works of Christ, to all whose hearts were open to evidence. United with Christ, who was the greatest of all teachers, Paul had been enabled to communicate lessons of divine wisdom, which met the necessities of all classes and conditions of men, and which were to apply to all times, all places, and all people. In so doing, the apostle took no glory to himself, as a humble instrument in the hands of God. {LP 153.2}

The Lord gave Paul the wisdom of a skilful architect, that he might lay the foundation of the church of Christ. This figure of the erection of a temple is frequently repeated in the Scriptures, as forcibly illustrating the building up of the true Christian church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He also refers to the Gentiles as helping in this work: "And they that are far off shall come and build in the temple of the Lord." {LP 154.1}

Paul had now been working in the Gentile quarry, to bring out valuable stones to lay upon the foundation, which was Jesus Christ, that by coming in contact with that living stone, they might also become living stones. In writing to the Ephesians, he says: "Now, therefore, ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; and are built upon the foundation of

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the apostles and prophets, Jesus Christ himself being the chief corner-stone; in whom all the building, fitly framed together, groweth unto an holy temple in the Lord. In whom ye also are builded together for an habitation of God." {LP 154.2}

In his letter to the Corinthians, he writes, further: "If any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble, every man's work shall be made manifest; for the day shall declare it." Some ministers, through their labours, furnish the most precious material, gold, silver, and precious stones, which represent true moral worth in those gained to the cause by them. The false material, gilded to imitate the true,--that is, a carnal mind, and unsanctified character, glossed over with seeming righteousness,--may not be readily detected by mortal eye; but the day of God will test the material. {LP 155.1}

The precious stones represent the most perfect Christians, who have been refined and polished by the grace of God, and by affliction which they have endured with much prayer and patience. Their obedience and love resemble those of the great Pattern. Their lives are beautified and ennobled by self-sacrifice. They will endure the test of the burning day, for they are living stones. "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out." {LP 155.2}

From worldly policy, many endeavour, by their own efforts, to become as polished stones; but they cannot be living stones, because they are not built upon the true foundation. The day of God will reveal that they are, in reality, only wood, hay, and stubble. The great temple of

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Diana was ruined; her magnificence utterly perished; those who shouted, "Great is Diana of the Ephesians!" perished with their goddess and the temple which enshrined her. Their religion is forgotten, or seems like an idle tale. That temple was built upon a false foundation, and when tried, it was found to be worthless. But the stones that Paul quarried out from Ephesus were found to be precious and enduring. {LP 155.3}

Paul laid himself upon the true foundation, and brought every stone, whether large or small, polished or unhewn, common or precious, to be connected with the living foundation-stone, Christ Jesus. Thus slowly ascended the temple of the church of God. The apostle says, "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." {LP 156.1}

Paul had, in vision, a view of the city of God, with its foundations; and he represents the true Christian converts to be gold, silver, and precious stones. But the Jews made the work of Paul exceedingly difficult. They were continually claiming to be the only true children of Abraham, and therefore the only legitimate building-stones for God's house; and when the Gentiles accepted the gospel, and were brought to the true foundation, the Jews murmured about this material. Thus they hindered the work of God; nevertheless, the apostle unflinchingly continued his labours. {LP 156.2}

Paul and his fellow-workmen were skilful architects, because they had learned from Christ and his works. They had not only to build, but

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to tear down. They had to contend with the bigotry, prejudice, and violence of men who had built upon a false foundation. Through the power of God, the apostles became mighty in pulling down these strongholds of the enemy. Many who wrought as builders of the temple of Christ's church could be likened to the builders of the wall in Nehemiah's day: "They which builded on the wall, and they that bore burdens, with those that laded, every one with one of his hands wrought in the work, and with the other held a weapon." {LP 156.3}

One after another of the noble builders fell at his work by the hand of the enemy. Stephen was stoned; James was slain by the sword; Paul was beheaded; Peter was crucified; John was exiled. And yet stone after stone was added to the building, the church increased in the midst of the terrible persecutions that afflicted her, and new workers on the wall took the place of the fallen. {LP 157.1}

These faithful builders sought diligently to bring precious material to the living foundation. Paul laboured to have his own heart and character in harmony with the law of God, and then earnestly sought to bring about the same result with his converts. He exhorted Timothy, "Take heed unto thyself, and unto the doctrine." This is the duty of every teacher of Bible truth,-- to illustrate in his own life the active Christian virtues, to be pure in heart, given to holy conversation, to be good, and to do good. {LP 157.2}

God will not accept the most brilliant talent or the most able service, unless it is laid upon the living foundation stone, and connected with it; for this alone gives true value to ability, and

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makes the labour a living service to God. We may look back through centuries, and see the living stones gleaming like jets of light through the darkness of error and superstition. These precious jewels will shine with continually increasing lustre throughout eternity. Although dead, the righteous of all ages testify, by the record of their words and deeds, to the truth of God. The names of the martyrs for Christ's sake are immortalized among the angels in Heaven; and a bright reward awaits them when the Lifegiver shall call them from their graves. {LP 157.3}

The flashing light of these polished stones, set for beauty in Christ's temple, has ever been exceedingly annoying to the world; for their brightness in the midst of surrounding darkness shows the strong contrast between righteousness and sin,--the gold of truth and the dross of error and tradition. Those who refuse to obey the truth themselves are unwilling that others should obey it; for the course of the faithful is a continual reproof to the unbelieving and disobedient. {LP 158.1}

Christ himself, the foundation and the crowning glory of God's temple, became "a rock of offense to them that stumble at the word." Yet that chief foundation stone, "disallowed indeed of men," was "chosen of God and precious." Though rejected by the Jewish builders, it became the head of the corner. Christ was put to death; but the work of building did not cease. He was honoured in Heaven and by the faithful on earth as the true foundation. {LP 158.2}

The servants of Christ have ever been greatly hindered in their labours by the errors which have from time to time corrupted the church. Carnal minds wrest the word of God to make it pander

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to their follies and superstitions. That unerring word, the rule by which every stone brought to the foundation must be tested, has been virtually set aside by many who appeared to be zealous builders on the temple of Christ's church. Thus wood, hay, and stubble have been laid upon the foundation stone by heedless workmen as precious acquisitions. {LP 158.3}

When emperors, kings, popes, and priests sought to defile and destroy this temple of God with sacrilegious idolatry and persecution of the faithful, God's eye never for a moment left his building and his workmen. In the face of gaping prisons, torture, and flames, the work grew under the hands of faithful men; the structure arose, beautiful and symmetrical. The workmen were at times almost blinded by the mists of superstition that settled dense and dark around them, and they were beaten back by the violence of their opponents; yet, like Nehemiah and his co-labourers, they still urged forward the work. Their language was, The God of Heaven liveth and reigneth; he will prosper his own work. Therefore we, his servants, will arise and build. {LP 159.1}

The figure which Paul uses of the temple erected on the foundation stone is to represent the work of God's servants to the end of time. To all who are building for God, the apostle addresses words of encouragement and warning: "If any man's work abide, which he have built thereupon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss; but he himself shall be saved, yet so as by fire." The Christian teacher who faithfully presents the word of truth, leading his converts to

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holiness of heart and life, is bringing precious material to the foundation; and in the kingdom of God he will be honoured as a wise builder. He who neglects to teach the truth in its purity, will gather converts who are not holy in heart and life. He is bringing material that will not stand the test. In the day of God he will suffer loss. Though it is possible that those who have spent the best of life in teaching error may, by repentance and faith, be saved at last, yet their work is lost. Their life has failed of the good results that might have been secured. Souls have gone down to ruin, who, by a faithful presentation of the truth, might have been saved. Says the apostle, "Let every man take heed how he buildeth." {LP 159.2}

Paul writes to the Corinthians: "Though I be free from all men, yet have I made myself servant unto all, that I might gain the more." The apostle desired that his Corinthian brethren might be led to see the selfish ambition and intolerance which they had cherished. Hence he presents before them his own course of action, that they may by contrast perceive the sinfulness of their conduct. He laboured for men of every nation, tongue, and people, and sought to meet the varied classes on their own ground. He avoided making prominent the difference between himself and them. He strove to lay aside his personal feelings, and to bear with the prejudices of the persons for whom he was labouring. {LP 160.1}

When working for the unconverted Jews, he did not at once begin to preach that which they regarded as dangerous heresy, but commenced with doctrines upon which they could agree.

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Beginning with Moses and the prophets, he led them gradually from point to point, comparing scripture with scripture, tracing down the fulfilment of prophecy, showing the evidence that Messiah was to have come, and the manner of his coming. He then clearly presented before them the object of his coming, and what he was to have done upon earth, and how he was to have been received. {LP 160.2}

When he had given many discourses upon these subjects, he testified that the Messiah had indeed come, and then preached the simple gospel of Jesus Christ. This was the craft which Paul mentions, saying that he caught them with guile. He thus tried to allay prejudice, and win souls to the truth. He refrained from urging upon the Jews the fact that the ceremonial laws were no longer of any force. He cautioned Timothy to remove any occasion for them to reject his labours. He complied with their rules and ordinances as far as was consistent with his mission to the Gentiles. He would not mislead the Jews nor practice deception upon them; but he waived his personal feelings, for the truth's sake. {LP 161.1}

With the Gentiles his manner of labour was different. He plainly informed them that the sacrificial offerings and ceremonies of the Jews were no longer to be observed, and preached to them Christ and him crucified. {LP 161.2}

The apostle in his labours encountered a class who claimed that the moral law had been made void, with the precepts of the ceremonial system. He vindicated the law of ten commandments, and held it up before the people as a rule of life. He showed that all men are under the most solemn obligation to obey that law, which Christ

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came to make honourable. He taught that Christ is the only one who can release men from the consequences of breaking the divine law; and that it is only by repentance for their past transgressions, faith in the atoning sacrifice of Christ, and a life of obedience, that men can hope to receive the favour of God. {LP 161.3}

Paul did not make light of the conscientious scruples of those who were weak in faith or dull of comprehension. He did not display his superior knowledge, and show contempt for their ignorance; but he placed himself as nearly as possible on a level with them, manifesting for them true sympathy and love, and leading them to nobler and more elevated views. He says, "I am made all things to all men, that I might by all means save some." By cheerful, patient kindness and Christian courtesy, he won the hearts of the people, quieted their prejudices, and endeavoured to teach them the truth without exciting their combativeness. All this he did because he loved the souls of men, and desired to bring them to Christ that they might be saved. {LP 162.1}

Paul endeavoured to impress upon the minds of his Corinthian brethren the importance of firm self-control, strict temperance, and unflagging zeal in the service of Christ. To illustrate the Christian warfare, he compared it with the games celebrated near Corinth, and always attended by vast multitudes of spectators. This illustration was calculated to make a vivid impression upon the minds of those whom he addressed, as it referred to that with which they were intimately acquainted. Various games were instituted among the Greeks and Romans for the purpose of amusement, and also with the design of

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training young men to personal vigour and activity, and thus qualifying them for warfare. The foot-races were the most ancient and the most highly esteemed of these games. They were held at stated times and places with great pomp, and were patronized by kings, nobles, and statesmen. Persons of rank and wealth engaged in these exercises, and shrank from no effort or discipline necessary to obtain the honour won by the victors. {LP 162.2}

The contest was governed by strict regulations, from which there was no appeal. Before the names of candidates could be entered upon the list as competitors for the prize, they were required to undergo a severe preparatory training. Every indulgence of appetite, or other gratification which could in the least affect their mental or physical vigour, was strictly forbidden. The muscles were kept strong and supple. Every nerve must be under control, every movement certain, every step swift and unswerving, and all the powers kept up to the highest mark, to give any hope of success in the grand trial of strength and speed. {LP 163.1}

As the contestants in the race made their appearance before the eager and waiting crowd, their names were heralded, and the rules of the race expressly stated. The prize was placed in full view before the competitors, and they all started together, the fixed attention of the spectators inspiring them with zeal and determination to win. The judges were seated near the goal, that they might watch the race from its beginning to its close, and award the prize to the victor. If a man came off victorious through taking any unlawful advantage, the prize was not awarded to him.

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{LP 163.2}

Great risks were run in these contests; it was not unusual for one of the contestants to drop dead as he was about to seize the prize in triumph. But this was not considered too great a risk to run for the sake of the honour awarded to the conqueror. As he reached the goal, shout after shout of applause from the vast multitude rent the air and wakened the echoes of the surrounding hills and mountains. The judge, in full view of the spectators, presented him with the emblems of victory, the perishable laurel crown, and a palm branch to carry in his right hand. This crown was worn by the victor with great pride. His praise was extravagantly heralded, and sung throughout the land. His parents received their share of honour, and even the city where he lived was held in high esteem for having produced so great an athlete. {LP 164.1}

Paul presents these races as a striking figure of the Christian warfare: "Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible." {LP 164.2}

To run the Christian course in triumph, it is as necessary for us to exercise fortitude, patience, and self-denial, as it was for the contestants in the games and races of the Greeks and Romans. Like them the Christian must not allow his attention to be attracted by the spectators, nor diverted by amusements, luxuries, or love of ease. All his habits and passions must be brought under the strictest discipline. Reason, enlightened by the teachings of God's word, and guided by his Spirit, must hold the reins of control. Every hindrance

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must be laid aside; no weight must impede his course. And after this has been done, the utmost exertion is required in order to gain the victory. {LP 164.3}

"Now they do it to obtain a corruptible crown; but we an incorruptible." The chaplet of fading laurel is presented before us in the strongest contrast with the enduring honour and the crown of immortal glory which he will receive who runs with triumph the Christian race, and becomes a victor in the spiritual warfare. There must be no flagging of zeal, no wavering steps, or the effort will be lost. The last few strides of the contestants in the race were always made with agonizing effort to keep up undiminished speed. So the Christian, as he nears the goal, must press on with even more zeal and determination than at the first part of his course. {LP 165.1}

Paul carries the illustration back to the preparation necessary to the success of the contestants in the race,--to the preliminary discipline, the careful and abstemious diet, the temperance in all things. These were unflinchingly practised in order to win the small recompense of earthly honour. How much more important that the Christian, whose eternal interest is at stake, be trained to put appetite and passion under subjection to reason and the will of God. If men will voluntarily submit to hardships, privations, and self-denial to secure the perishable reward of worldly distinction, how much more should the Christian be willing to do and to suffer for the sake of obtaining the crown of glory that fadeth not away, and the life which runs parallel with the life of God. {LP 165.2}

The competitors in the ancient games, after

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they had submitted to self-denial and rigid discipline, were not even then sure of the victory. The prize could be awarded to but one. Some might put forth the utmost effort to obtain this crowning honour, but, as they reached forth the hand to secure it, another, an instant before them, might grasp the coveted treasure. Such is not the case in the Christian warfare. Those who comply with the conditions are not to be disappointed at the end of the race. They all may gain the prize, and win and wear the crown of immortal glory. {LP 165.3}

Multitudes in the world are witnessing this game of life, the Christian warfare. The Monarch of the universe and myriads of heavenly angels are watching with intense interest the efforts of those who engage to run the Christian race. The reward given to every man will be in accordance with the persevering energy and faithful earnestness with which he has performed his part in the great contest. {LP 166.1}

Paul himself practised self-denial and endured severe hardships and privations that he might win the prize of eternal life, and, by his example and teachings, lead others also to be gainers of the same reward. He says: "I therefore so run, not as uncertainly; so fight I, not as one that beateth the air; but I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway." The apostle desired to arouse his Corinthian brethren to see the danger that menaced them through self-gratification, he therefore dwelt on the rigid discipline and abstemiousness necessary to develop soundness, vigour, and endurance in the competitors in

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the games. He drew a contrast between this preparation and its consequences, and the self-indulgent life of the Corinthian Christians, who had matters of eternal interest at stake, and needed the fullest strength of body and mind in order to come off victorious. He showed them that heretofore their course had been highly censurable; for not even anxiety for spiritual health and the honour of the gospel could induce them to deny the cravings of appetite and passion. {LP 166.2}

In the indulgence of depraved appetites they had even united with the heathen in their idolatrous festivals, thus endangering the faith of those newly converted from idolatry. Paul counsels them to firmly control their animal passions and appetites. The body, the master-piece of God's workmanship, like a perfect and well-stringed instrument, must be kept in soundness, in order to produce harmonious action. He says that unless he should put in practice his own exhortations, by striving for the mastery over self, observing temperance in all things, he would, after preaching to others, himself becomes a castaway. {LP 167.1}

The apostle declares that he did not run in the Christian race uncertainly, that is, indifferently, willing to be left behind; neither did he fight as the pugilist practices prior to the fray, beating the air with empty blows, having no opponent. But as, when in actual conflict, he contends for the mastery, overcomes his antagonist by repeated and well-directed blows, beats him to the ground, and holds him there till he acknowledges himself conquered, so did the apostle fight against the temptations of Satan and the evil propensities of the carnal nature.

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{LP 167.2}

Paul refers his brethren to the experience of ancient Israel, to the blessings which rewarded their obedience, and the judgments which followed their transgressions. He reminds them of the fact that the Hebrews were led in a miraculous manner from Egypt, under the protection of the shadowy cloud by day and the pillar of fire by night. He recounts how the whole company were thus safely conducted through the Red Sea, while the Egyptians, essaying to cross in like manner, were all drowned. God in these acts acknowledged all Israel as his church. "They did all eat the same spiritual meat, and did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them; and that Rock was Christ." The Hebrews, in all their travels, had Christ as a leader. The smitten rock typified Christ, who was to be wounded for men's transgressions, that the stream of salvation might flow to them. {LP 168.1}

Notwithstanding the favour which God manifested to the Hebrews, yet because of their wicked lust for the luxuries which they had left in Egypt,--because of their sins and rebellion,-- the judgments of God came upon them. The apostle enjoins upon his brethren the lesson to be learned: "Now these things were our examples, to the intent we should not lust after evil things, as they also lusted." {LP 168.2}

Paul continues, giving the most solemn warnings against the sins of idolatry, licentiousness, and presumption, which caused so many of the Israelites to fall in the wilderness. He cites examples from sacred history to show how love of ease and pleasure prepared the way for those sins which called forth the signal vengeance of

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God. It was when the children of Israel sat down to eat and drink, and rose up to play, that they threw off the righteous fear of God which they had felt a short time before as they listened to the law from Sinai. They made them a golden calf to represent God, and worshipped it in a festive religious gathering. Again, it was after enjoying a luxurious feast connected with the worship of Baal-peor that many of the Hebrews fell through licentiousness, and the anger of God was manifested toward them, and twenty-three thousand were slain by the sword at the command of God through Moses. {LP 168.3}

The apostle adjures the Corinthians, "Let him that thinketh he standeth, take heed lest he fall." Should they become boastful and self-confident, and neglect to watch and pray, they would fall into grievous sin, and call down upon themselves the wrath of God. Yet Paul would not have them yield to despondency or discouragement. Whatever might be their temptations or their dangers, he assures them, "God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptations also make a way to escape, that ye may be able to bear it." {LP 169.1}

Paul enjoins upon his brethren to inquire what influence their words and works will have upon others, and to do nothing, however innocent in itself, that would seem to sanction idolatry, or that would offend the scruples of those who might be weak in the faith. "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God." {LP 169.2}

The apostle's words of warning to the Corinthian church are applicable to all time, and are

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specially adapted to the wants of our day. By idolatry he did not alone mean the worship of idols, but also selfishness, love of ease, the gratification of appetite and passion. All these come under the head of idolatry. A mere profession of faith in Christ, and a boastful knowledge of the truth, does not constitute a Christian. A religion which seeks only to gratify the eye, the ear, and the taste, or which permits any hurtful self-indulgence, is not the religion of Christ. It is in harmony with the spirit of the world, and is opposed to the teachings of the Holy Scriptures. Festivals and scenes of amusement, in which professed members of the Christian church imitate the customs and enjoy the pleasures of the world, constitute a virtual union with the enemies of God. {LP 169.3}

The Corinthians were departing widely from the simplicity of the faith and the harmony of the church. They continued to assemble for worship, but with hearts that were estranged from one another. They had perverted the true meaning of the Lord's supper, patterning in a great degree after idolatrous feasts. They came together to celebrate the sufferings and death of Christ, but turned the occasion into a period of feasting and selfish enjoyment. {LP 170.1}

It had become customary, before partaking of the communion, to unite in a social meal. Families professing the faith brought their own food to the place of meeting, and ate it without courteously waiting for the others to be ready. The holy institution of the Lord's supper was, for the wealthy, turned into a gluttonous feast; while the poor were made to blush when their meagre fare was brought in contrast with the costly viands of their rich brethren.

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{LP 170.2}

Paul rebukes the Corinthians for making the house of God a place of feasting and revelry, like a company of idolaters: "What! have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not?" The public religious feasts of the Greeks had been conducted in this way, and it was by following the counsels of false teachers that the Christians had been led to imitate their example. These teachers had begun by assuring them that it was not wrong to attend idolatrous feasts, and had finally introduced similar practices into the Christian church. {LP 171.1}

Paul proceeded to give the order and object of the Lord's supper, and then warned his brethren against perverting this sacred ordinance: "As often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. Wherefore, whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. . . . He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body." {LP 171.2}

The apostle thus sought, in the most decided and impressive manner, to correct the false and dangerous ideas and practices which were prevailing in the Corinthian church. He spoke plainly, yet in love for their souls. In his warnings and reproofs, light from the throne of God was shining upon them, to reveal the hidden sins that were defiling their lives and characters. Yet how would it be received? {LP 171.3}

While writing to the Corinthians, Paul had firmly controlled his feelings; but when the letter had been dispatched, a reaction came. He feared

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lest he should wound too deeply those whom he desired to benefit. He keenly dreaded a further alienation, and sometimes longed to recall his words. With trembling anxiety he waited to receive some tidings as to the reception of his message. {LP 171.4}

Those who, like the apostle, have felt a responsibility for beloved churches or institutions, can best appreciate his depression of spirit and self-accusings. The servants of God who bear the burden of his work for this time, share the same experience of labour, conflict, and anxious care that fell to the lot of the great apostle. Burdened by divisions in the church, meeting with ingratitude and betrayal from those to whom they look for sympathy and support, vividly impressed with the peril of churches that are harbouring iniquity, compelled to bear a close, searching testimony in reproof of sin, and then weighed down with fear that they may have dealt with too great severity,--the faithful soldiers of the cross find no rest this side of Heaven.{LP 172.1}

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help us," had decided him to preach the gospel in Europe. His stay in Troas was thus shortened, and he was prevented from labouring there as he had purposed; but he states that a door was now open to him of the Lord, and he laid the foundation of a church, which rapidly increased. {LP 172.2}

Paul had directed Titus, on his return from Corinth, to rejoin him at Troas, and he awaited the coming of this beloved fellow-labourer, hoping to receive some tidings from the Corinthian church. But week after week passed, and Titus came not. The apostle's solicitude became almost insupportable. He says, "My spirit found no rest, because of Titus, my brother." He left Troas, and went to Philippi, where he met Timothy, his son in the gospel. {LP 173.1}

Here was a church which had proved its love for the gospel of Christ by its faith and works. The brethren had not swerved from their confidence in the Lord's messenger. Paul, in his epistle to the Philippians, does not censure them, but speaks words of warm approval. The truth of the gospel had thoroughly converted them. This church could not be prevented from making donations to the apostle for his support while preaching the gospel, although he had repeatedly refused to accept their liberality. He was very persistent in his determination to sustain himself, lest occasion might be given his enemies to say that he laboured for his personal gain. But the Philippians would not be denied the privilege of aiding the Lord's ambassador by bestowing of their means to meet his necessities. Twice while he was at Thessalonica, immediately after their conversion, they urged their gifts upon him. Again they sent him relief while he was preaching

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at Corinth, and working for his own support. Also when the apostle was a prisoner at Rome, the faithful love of his Philippian brethren was evinced by their kindly care for his comfort. {LP 173.2}

The church at Philippi were not wealthy. Paul says of these brethren: "In a great trial of affliction, the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves; praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God." {LP 174.1}

It had been one object of the apostle, in this journey, to collect means for the relief of the poor saints at Jerusalem. He had established in the Corinthian church, as also in Galatia, a system of weekly offerings, and had enjoined upon Titus, in his visit to Corinth, to give special attention to forwarding this benevolent enterprise. Not only was the apostle actuated by a desire to relieve the sufferings of his Jewish brethren, but he hoped that this tangible expression of the love and sympathy of the Gentile converts would soften the bitter feelings cherished toward them by many of the believers in Judea. Notwithstanding the poverty of the Philippian church, they joined readily in the apostle's plan, and urged him to accept their bounty for the needy Christians at Jerusalem. They had the utmost confidence in his integrity and judgment, and considered him the proper person to take charge of their gifts.

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{LP 174.2}

The Philippians did not hold their small earthly possessions with a tenacious grasp, but considered them as theirs only to use in doing good. They thus experienced the truth of the words of Christ, "It is more blessed to give than to receive." They felt that the cause of Christ was one everywhere. They therefore, in their poverty, felt called out to help other churches more needy than themselves. {LP 175.1}

This spirit of unsectional liberality should characterize the churches of today. They should continually keep the burden on their souls for the advancement of the cause of God in any and every place. Benevolence is the very foundation of the universe. God is a benefactor of the human family. He is a being of inexhaustible goodness and love. The love of the Father for man was expressed in the gift of his beloved Son to save the race from ruin. {LP 175.2}

Christ gave his life for man. He was a monarch in the courts of Heaven, yet he voluntarily left his riches and honour, and came to earth, becoming poor and lowly that we might be made rich and happy in the kingdom of Heaven. The revelation of the gospel should lead all who accept its sacred truths to imitate the great Exemplar in doing good, in blessing humanity, and in living a life of self-denial and benevolence. The sin of covetousness is specially denounced in the Scriptures. Worldliness is at war with the true principles of Christianity. A life of beneficent labour is the fruit borne by the Christian tree. {LP 175.3}

A deep sadness still rested upon the mind and heart of Paul because of his apprehensions concerning the Corinthian church. While at Philippi he commenced his second epistle to them; for they hung as a heavy weight upon his soul. The

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depression of spirits from which the apostle suffered was, however, attributable in a great degree to bodily infirmities, which made him very restless when not engaged in active service. But when working for the salvation of souls, he rose superior to physical debility. He felt that the disease under which he suffered was a terrible impediment to him in his great work, and repeatedly besought the Lord to relieve him. God did not see fit to answer his prayers in this respect, though he gave him assurance that divine grace should be sufficient for him. {LP 175.4}

Paul's burden because of the Corinthians did not leave him until he reached Macedonia, where he met Titus. He states, "Our flesh had no rest, but we were troubled on every side; without were fightings, within were fears. Nevertheless, God that comforteth those that are cast down, comforted us by the coming of Titus." The report of this faithful messenger greatly relieved the mind of Paul. Titus assured him that the greater part of the church at Corinth had submitted to the injunctions of the apostle, and had given proof of the deepest repentance for the sins that had brought a reproach upon Christianity. They had immediately separated from their fellowship the ones who had sinned, and who had sought to justify their corrupt course. They had also nobly responded to the appeal in behalf of the poor saints at Jerusalem. {LP 176.1}

In this second epistle to the church, the apostle expressed his joy at the good work which had been wrought in them: "Though I made you sorry with a letter, I do not repent, though I did repent"--when tortured with fear that his words would be despised, and half regretting

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that he had written so decidedly and severely. He continues: "Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance; for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. For godly sorrow worketh repentance to salvation not to be repented of." That repentance which is produced by the influence of divine grace upon the heart, will lead to the confession and forsaking of sin. Such were the fruits which the apostle declares had been manifested by the Corinthian church: "What carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal." {LP 176.2}

Still there was a small minority of the Corinthians who stubbornly resisted all efforts of the apostle for the purification of the church; but their course was such that none could be deceived in them. They displayed a most bitter spirit, and were bold in denunciation of Paul, accusing him of mercenary motives, and craft in preaching the gospel and dealing with the churches. They charged him with receiving personal advantage from the means contributed by the brethren for various benevolent purposes. On the other hand, some challenged his claims to apostleship, because he did not demand support from the churches which he had raised up. Thus the accusations of his opposers were conflicting, and without a shadow of foundation. {LP 177.1}

Just such unreasonable persons are to be met in our times, men who set themselves against the progress of the work of God, while professing to believe the truth. They refuse to come into harmony with the body of the church, the burden of

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their work being to dissect the characters of their brethren, to raise dark suspicions, and circulate covert insinuations. Many honest persons are deceived by these calumniators, whose purpose are not so readily discerned as they would be if the traducer dealt in bare-faced falsehoods. {LP 177.2}

Paul, in his second epistle to the Corinthians, expresses his faith and hope in that church, that, as they had suffered reproach for Christ's sake, they would not be left in perplexities and trials without consolation. The majority of the church were true to principle, and of firm integrity; they shared in the sorrows and anxiety of their father in the gospel, and greatly deplored the sins of some who professed the Christian faith. {LP 178.1}

Paul informed the Corinthians of his trouble in Asia, where, he says, "We were pressed out of measure, above strength, insomuch that we despaired even of life." In his first epistle he speaks of fighting with beasts at Ephesus. He thus refers to the fanatical mob that clamoured for his life. They were indeed more like furious wild beasts than men. With gratitude to God, Paul reviews his danger and his deliverance. He had thought when at Ephesus, that his life of usefulness was about to close, that the promise made to him that he should at last die for his faith, was about to be fulfilled. But God had preserved him, and his remarkable to deliverance made him hope that his labours were not at an end. {LP 178.2}

The apostle mentions his distress because of the burden of the churches. The pressure was sometimes so great that he could scarcely endure it. Outward dangers and inward fears had harassed him beyond his own power to bear. False teachers had prejudiced his brethren against him;

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they had made false charges against him to destroy his influence among the churches which he had raised up. But, amid all his persecutions and discouragements, he could rejoice in the consolation which he found in Christ. {LP 178.3}

His conscience did not accuse him of dishonesty or unfaithfulness to his trust. It was a cause of joy to him that he had been enabled, through the grace of God, to labour in the ministry, not using his natural eloquence, to receive the praise of men, but with simplicity and pureness, in the Spirit of God, his only aim being the good of souls. The fear of God had been ever before him; the love of Christ had ever sustained him. He had not dissembled, he had not laboured to obtain honour, or a reputation for wisdom. The wisdom given him of God he had exercised to rescue souls from the darkness of error and superstition, and to strengthen and build up the churches in the most holy faith. {LP 179.1}

He had been watchful for souls as one who must give account to God. He had not been turned from his purpose by opposition, falsehoods, the prejudice of his brethren, or the persecution of his enemies. He had given his disinterested love and labours alike to all parts of the world that he had visited. He had preached Christ with sincerity and simplicity, and the church at Corinth could sustain no charges against him. {LP 179.2}

He refers to the promise which he made them, to the effect that he would visit them before going to Macedonia. He tells them that God had not permitted him to visit them according to his intention; for his presence at that time would have precipitated a crisis which might have endangered souls. Had he visited them immediately

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after leaving Ephesus, he could not have withheld the reproof that their course deserved. Had they then resisted him, the power of God, through him, would have been visited upon the evil workers. God saw that this course was not proper at that time, and guided his servant in another direction. He had sent his first epistle to present before them the evil of their course, that they might manifest repentance, and take action against those who were disgracing the church by their lascivious conduct. {LP 179.3}

It was through the counsel of God that he had been turned away from his original purpose of visiting them, so that when he should go to them, it would not be with the rod of correction, but with love, approval, and the spirit of meekness. He had felt that more could be gained by his letter than by his presence at that time. He had admonished them to put away the evils existing among them, before he should visit Corinth in person. {LP 180.1}

His compassion for them is evinced by his advice that the ones who had been dealt with for their sins, having given proof of their repentance, should be received with love and kindness. They were at liberty to act in his behalf toward the repenting sinner. If they could forgive and accept the penitent, he, acting in Christ's stead, would ratify their action. Thus the apostle shows his confidence in the wisdom of the church, and recognizes their authority to receive again into their fellowship those who had once injured the cause by their wicked course, but had now become truly penitent. {LP 180.2}

Paul's opposers in the church made use against him of his failure to visit Corinth according to

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his promise, and argued that he was inconsistent and vacillating, changing his plans according to his convenience or inclination. But the apostle solemnly assures his Corinthian brethren that the reports were untrue, and that their knowledge of him should convince them of their injustice. His change of purpose, viewed from any standpoint, was no evidence that his doctrine was uncertain. As God was true and faithful, Paul's preaching was not in uncertainty or contradiction. After he had once declared the doctrine of Christ, he had said yea in Christ, and had never after said nay; or, in other words, had never retracted a single point which he had established by the word of God. His testimony had been straightforward, uniform, and harmonious, and exemplified by his own life. {LP 180.3}

He and his fellow-labourers had been, in their teachings and doctrine, unchangeable. Their course had been consistent and unwavering. They had ever assured their hearers that salvation was to be found alone in Christ. In matters of customs and ceremonies, the apostle declared that he had wisely met the people where they were, that none might be turned from the truth by pressing upon them that which was of no vital importance. He had carefully instructed them in the truly essential matters of the faith. {LP 181.1}

The apostle declares that their belief in the truths of the gospel was not the result of wisdom of words in their teachers. No human power had worked the great change. They had not been converted from heathenism to Paul or to any other man, but to Christianity. God had accepted them and made them his children, stamping his divine image upon their hearts

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through the transforming power of his Spirit and grace. But it was necessary that those among them who had perverted the gospel of Christ, and corrupted the pure doctrines taught by him, should be rebuked, to prevent them from corrupting others, and that all might be warned by seeing that the frown of God was upon those enemies of the faith. {LP 181.2}

After informing his brethren of his great anxiety in their behalf, and the relief that he experienced at the coming of Titus, the apostle breaks forth with a voice of praise and triumph: "Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish." The figure in the apostle's mind was that of a general returning from a victorious warfare, followed by a train of captives, according to the custom of the day. On such occasions there were persons appointed as incense-bearers. As the army marched triumphantly home, the fragrant odours, the signal of victory, were to the captives appointed to die a savour of death, in that it showed them they were nearing the time of their execution. But to those of the prisoners who had found favour with their captors, and whose lives were to be spared, it was a savour of life, in that it showed them that their freedom was near. {LP 182.1}

Paul had been an ardent opposer of the gospel, but he had been conquered by light from Heaven, and had yielded himself a captive of Christ. He had become an incense-bearer, signalling the victory of Christ over his enemies. Paul was now full of hope and faith. He felt that Satan was

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not to triumph over the work of God. The praise and gratitude of his heart was poured forth as a precious ointment. He determined that the name and salvation of Jesus should be diffused by him as a sweet odour. He and his fellow-labourers would celebrate their victory over the enemies of Christ and the truth. They would go forth to their duties with new zeal and courage to spread the knowledge of Christ, as a stream of fragrant incense, through the world. To those who would accept Christ, the message would be a savour of life unto life; but to those who would persist in unbelief, it would be a savour of death unto death. {LP 182.2}

Paul, feeling the overwhelming magnitude of the work, exclaims, "And who is sufficient for these things?" Who is competent to preach Christ in such a way that his enemies shall have no just cause to despise him or the message which he bears? Paul would impress upon believers the solemn responsibility of the gospel ministry. Faithfulness in preaching the word, joined to a pure and consistent life, would alone make the efforts of ministers acceptable to God, and profitable to souls. Ministers of our day, burdened with a sense of the greatness of the work, may well exclaim, with the apostle, "Who is sufficient for these things?" {LP 183.1}

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enshrouded the mountains and cast a shadow upon the city beneath, seemed a fitting emblem of the error and immorality which threatened the prosperity of the Christian church in that place. The mind of Paul was agitated by conflicting thoughts. He was to meet his children in the faith of the gospel. Some of them had been guilty of grievous sins. Some of his former friends had forgotten his love and the sweet friendship and confidence of earlier days. They had become his enemies, and questioned and disputed whether he was a true apostle of Christ, intrusted with the gospel. Though the majority of the church had turned from their sins and submitted to the commands of Paul, yet it could not be with them entirely as it was before their immorality. There could not exist that union, love, and confidence between teacher and people, as upon the occasion of his former visit. {LP 183.2}

There were still some in the church, who, when reproved by the apostle, had persisted in their sinful course, despising his warnings and defying his authority. The time had come when he must take decisive measures to put down this opposition. He had warned the Corinthians of his purpose to come and deal in person with the obstinate offenders: "I write to them which heretofore have sinned, and to all other, that if I come again, I will not spare; since ye seek a proof of Christ speaking in me." He had delayed his coming, to give them time for reflection and repentance. But now all who continued in their course of error and sin, must be separated from the church of Christ. They had charged Paul with timidity and weakness because of his long forbearance through love for their souls.

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He would now be compelled to pursue a course which would disprove this charge. {LP 184.1}

As Paul thus approaches Corinth, how striking the contrast to the close of a former journey, when Saul, "breathing out threatenings and slaughter against the disciples of the Lord," drew near to Damascus! How widely different the appearance, purposes, and spirit of Saul and Paul! Then he was intrusted with the sword of secular power, he was the agent of the Sanhedrim, the Jewish inquisitor, the exterminator of heretics, seeking victims to imprison, to scourge, or to stone. Filled with pride, he rode toward Damascus, with servants at his command to convey his prisoners to Jerusalem. Now he journeys on foot, with no outward tokens of rank or power, and no officers of justice to do his bidding. The utmost that he can do to punish those who disregard his authority, is to separate them from a society whose members are everywhere regarded as ignorant and degraded. His enemies declare that his bodily presence is weak, and his speech contemptible. Yet the apostle is not so powerless as he is represented. He bears a commission from the King of kings. All Heaven is enlisted to sustain him. His weapons are not carnal, but mighty through God to overthrow the strongholds of sin and Satan. {LP 185.1}

There has been as great a change in the spirit of the apostle, as in his outward appearance. Then he was "breathing out threatenings and slaughter against the disciples;" he "made havoc of the church;" he "haled men and women to prison;" he "compelled them to blaspheme;" he was "exceedingly mad" against all who revered the name of Jesus. His heart was filled with

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bitterness, malice, and hatred; yet he was so deluded as to imagine himself serving God, while in reality doing the work of Satan. Now the proud, passionate nature of Saul has been transformed by the grace of Christ. His heart yearns over his most bitter opponents. The thought of causing them pain, fills him with sorrow. He wrote to his brethren, "If I cause you grief, who is there to cause me joy?" He entreated them to spare him the necessity of dealing severely with them. All that was good and noble in the character of Saul remains, the same zeal burns upon the altar of his heart; but it has been purified, and sacredly consecrated to the service of Christ. {LP 185.2}

Paul was accompanied to Corinth by a little band of fellow-labourers, some of whom had been his companions during the months spent in Macedonia, and his assistants in gathering funds for the church at Jerusalem. He could rely upon these brethren for sympathy and support in the present crisis. And though the condition of the Corinthian church was in some respects painful and discouraging, there were also reasons for joy and gratitude. Many who had once been corrupt and degraded worshippers of idols, were now sincere and humble followers of Christ. Not a few still regarded the apostle with warm affection, as the one who had first borne to them the precious light of the gospel. As he once more greeted these disciples, and saw the proof of their fidelity and zeal, he felt that his labour had not been in vain. In the society of his beloved companions and these faithful converts, his worn and troubled spirit found rest and encouragement. {LP 186.1}

For three months Paul stayed at Corinth.

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During this period he not only laboured unweariedly for the church in that city, but he found time to look forward to wider missions, and to prepare for new conquests. His thoughts were still occupied with his contemplated journey from Jerusalem to Rome. To see the Christian faith firmly established at the great centre of the known world, was one of his dearest hopes and most cherished plans. A church had already been raised up at Rome, and the apostle desired to secure their co-operation in the work which he hoped to accomplish. To prepare the way for his labours among these brethren, as yet strangers, he addressed them by letter, announcing his purpose to visit Rome, and also by their aid to plant the standard of the cross in Spain. {LP 186.2}

In his Epistle to the Romans, Paul set forth the great principles of the gospel which he hoped to present in person. He stated his position on the questions which were agitating the Jewish and Gentile churches, and showed that the hopes and promises which once belonged especially to the Jews were now offered to the Gentiles. With great clearness and power he presented the doctrine of justification by faith in Christ. While addressing the Roman Christians, Paul designed to instruct other churches also; but how little could he foresee the far-reaching influence of his words! The great truth of justification by faith, as set forth in this epistle, has stood through all the ages as a mighty beacon to guide the repentant sinner into the way of life. This light scattered the darkness which enveloped Luther's mind, and revealed to him the power of the blood of Christ to cleanse from sin. It has guided thousands of sin-burdened souls to the same

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source of pardon and peace. Every Christian has reason to thank God for that epistle to the church at Rome. {LP 187.1}

While Paul looked with interest and hope to new fields of labour in the west, he had cause for serious apprehension concerning the fields of his former labour in the east. Tidings had been received at Corinth from the churches in Galatia, revealing a state of great confusion, and even of absolute apostasy. Judaizing teachers were opposing the work of the apostle, and seeking to destroy the fruit of his labours. {LP 188.1}

In almost every church there were some members who were Jews by birth. To these converts the Jewish teachers found ready access, and through them gained a foot-hold in the churches. It was impossible, by scriptural arguments, to overthrow the doctrines taught by Paul; hence they resorted to the most unscrupulous measures to counteract his influence and weaken his authority. They declared that he had not been a disciple of Jesus, and had received no commission from him; yet he had presumed to teach doctrines directly opposed to those held by Peter, James, and the other apostles. Thus the emissaries of Judaism succeeded in alienating many of the Christian converts from their teacher in the gospel. Having gained this point, they induced them to return to the observance of the ceremonial law as essential to salvation. Faith in Christ, and obedience to the law of ten commandments, were regarded as of minor importance. Division, heresy, and sensualism were rapidly gaining ground among the believers in Galatia. {LP 188.2}

Paul's soul was stirred as he saw the evils

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that threatened speedily to destroy these churches. He immediately wrote to the Galatians, exposing their false theories, and with great severity rebuking those who had departed from the faith. {LP 188.3}

In the introduction to his epistle, he asserted his own position as an apostle, "not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead." He had been commissioned by the highest authority, not of earth, but in Heaven. After giving his salutation to the church, he pointedly addresses them: "I marvel that ye are so soon removed from Him that called you into the grace of Christ unto another gospel, which is not another." The doctrines which the Galatians had received, could not in any sense be called the gospel; they were the teachings of men, and were directly opposed to the doctrines taught by Christ. {LP 189.1}

The apostle continues: "But there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from Heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." {LP 189.2}

How different from his manner of writing to the Corinthian church is the course which he pursues toward the Galatians! In dealing with the former, he manifests great caution and tenderness, while he reproves the latter with abrupt severity. The Corinthians had been overcome by temptation, and deceived by the ingenious sophistry of teachers who presented errors under the guise of truth. They had become confused and bewildered. To teach them to distinguish the false from the true, required great caution and patience in their instructor. Harshness or

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injudicious haste would have destroyed his influence over those whom he sought to benefit. {LP 189.3}

In the Galatian churches, open, unmasked error was supplanting the faith of the gospel. Christ, the true foundation, was virtually renounced for the obsolete ceremonies of Judaism. The apostle saw that if these churches were saved from the dangerous influences which threatened them, the most decisive measures must be taken, the sharpest warnings given, to bring them to a sense of their true condition. {LP 190.1}

To deal wisely with different classes of minds, under varied circumstances and conditions, is a work requiring wisdom and judgment, enlightened and sanctified by the Spirit of God. The minister of Christ should learn the importance of adapting his labours to the condition of those whom he seeks to benefit. Tenderness, patience, decision, and firmness are alike needful; but they are to be exercised with proper discrimination. It is only by maintaining a close connection with God that his servants can hope to meet judiciously the trials and difficulties that still arise in the churches. {LP 190.2}

Paul had presented to the Galatians the gospel of Christ in its purity. His teachings were in harmony with the Scriptures; and the Holy Spirit had witnessed to his labours. Hence he warned his brethren to listen to nothing that should contradict the truth which they had been taught. {LP 190.3}

The apostle reverts to his own experience, of which the Galatians have been previously informed. He reminds them of his proficiency in the learning of the Jews, and his zeal for their religion. Even in early manhood he had achieved

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distinction as an able and zealous defender of the Jewish faith. But when Christ was revealed to him, he at once renounced all his prospective honours and advantages, and devoted his life to the preaching of the cross. He appeals to his brethren to decide whether in all this he could have been actuated by any worldly or selfish motive. He then shows them that after his conversion he had no opportunity to receive instruction from man. The doctrines which he preached had been revealed to him by the Lord Jesus Christ. After the vision at Damascus, Paul retired into Arabia, for communion with God. It was not until three years had elapsed that he went up to Jerusalem; and he then made a stay of but fifteen days, thence going out to preach the gospel to the Gentiles. He declares that he was "unknown by face unto the churches of Judea which were in Christ. But they had heard only, that he which persecuted us in times past, now preacheth the faith which once he destroyed. And they glorified God in me." {LP 190.4}

In thus reviewing his history, the apostle seeks to make apparent to all that by special manifestation of divine power he had been led to perceive and to grasp the great truths of the gospel, as presented in the Old Testament scriptures and embodied in the life of Christ on earth. It was the knowledge received from God himself which led Paul to warn and admonish the Galatians in that solemn and positive manner. He did not present the gospel in hesitancy and doubt, but with the assurance of settled conviction and absolute knowledge. In his epistle he clearly marks the contrast between being taught by man and receiving instruction direct from Christ.

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{LP 191.1}

The apostle urged upon the Galatians, as their only safe course, to leave the false guides by whom they had been misled, and to return to the faith which they had received from the Source of truth and wisdom. Those false teachers were hypocritical, unregenerate men; unholy in heart, and corrupt in life. Their religion consisted in a round of ceremonies, by the performance of which they expected to receive the favour of God. They had no relish for a doctrine which taught, "Except a man be born again, he cannot see the kingdom of God." Such a religion required too great a sacrifice. Hence they clung to their errors, deceiving themselves, and deceiving others. {LP 192.1}

To substitute the external forms of religion for holiness of heart and life, is still as pleasing to the unrenewed nature as in the days of the apostles. For this reason, false teachers abound, and the people listen eagerly to their delusive doctrines. It is Satan's studied effort to divert the minds of men from the one way of salvation, --faith in Christ, and obedience to the law of God. In every age the arch-enemy adapts his temptations to the prejudices or inclinations of the people. In apostolic times he led the Jews to exalt the ceremonial law, and reject Christ; at the present day he induces many professed Christians, under the pretence of honouring Christ, to cast contempt upon the moral law, and teach that its precepts may be transgressed with impunity. It is the duty of every faithful servant of God, to firmly and decidedly withstand these perverters of the faith, and to fearlessly expose their errors by the word of truth. {LP 192.2}

Paul continues to vindicate his position as the

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apostle of Christ, not by the will of men, but by the power of God. He describes the visit which he made to Jerusalem to secure a settlement of the very questions which are now agitating the churches of Galatia, as to whether the Gentiles should submit to circumcision and keep the ceremonial law. This was the only instance in which he had deferred to the judgment of the other apostles as superior to his own. He had first sought a private interview, in which he set the matter in all its bearings before the leading apostles, Peter, James, and John. With far-seeing wisdom, he concluded that if these men could be led to take a right position, everything would be gained. Had he first presented the question before the whole council, there would have been a division of sentiment. The strong prejudice already excited because he had not enforced circumcision on the Gentiles, would have led many to take a stand against him. Thus the object of his visit would have been defeated, and his usefulness greatly hindered. But the three leading apostles, against whom no such prejudice existed, having themselves been won to the true position, brought the matter before the council, and won from all a concurrence in the decision to leave the Gentiles free from the obligations of the ceremonial law. {LP 192.3}

Paul further disproved the accusations of his enemies, by showing that his position as an apostle of Christ had been acknowledged by the council at Jerusalem, and that in his labours among the Gentiles he had complied with the decisions of that council. Those who were seeking to destroy his influence, professed to acknowledge Peter, James, and John as pillars of the church.

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They were constantly extolling these apostles, and endeavouring to prove them superior to Paul in position and authority. But Paul showed that his enemies could not justify their course by a pretended regard for these apostles. While he honoured them as faithful ministers of Christ, he showed that they had not attempted to instruct him, neither had they commissioned him to preach the gospel. They were convinced that God had called him to present the truth to the Gentiles, as he had designated Peter to go especially to the Jews. Hence they acknowledged before the council Paul's divine commission, and received him as a fellow-labourer of equal position with themselves. {LP 193.1}

It was not to exalt self, but to magnify the grace of God, that Paul thus presented to those who were denying his apostleship, proof that he was "not a whit behind the very chiefest apostles." Those who sought to belittle his calling and his work were fighting against Christ, whose grace and power were manifested through Paul. Hence the apostle felt that he was forced, by the opposition of his enemies, and even by the course of his brethren, to take a decided stand to maintain his position and authority. {LP 194.1}

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continual hope that in some way he might be instrumental in removing the prejudice of his countrymen, so that they might accept the precious light of the gospel. He was also desirous of meeting the church at Jerusalem, and bearing to them the liberalities donated by other churches to the poor brethren in Judea. And he hoped, in this visit, to bring about a firmer Christian union between the Jewish and Gentile converts to the faith. {LP 194.2}

Having completed his work at Corinth, he determined to sail directly for one of the ports on the coast of Palestine. All his arrangements had been made, and he was about to step on board the ship, when he was informed of a plot laid by the Jews to take his life. These opposers of the faith had been foiled in all their efforts to put an end to the apostle's work. Since the unsuccessful attempt to secure his condemnation by Gallio, five years before, they had been unable to arouse the people or the rulers against him. The work of the gospel had advanced, despite all their opposition. From every quarter there came accounts of the spread of the new doctrine by which Jews were released from their distinctive observances, and Gentiles admitted to share equal privileges as children of Abraham. The success attending the preaching of this doctrine, which with all their hatred they could not controvert, stung the Jews to madness. Paul, in his preaching at Corinth, presented the same arguments which he urged so forcibly in his epistles. His strong statement, "There is neither Greek nor Jew, circumcision nor uncircumcision," was regarded by his enemies as daring blasphemy. They determined that his voice should be silenced.

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While he was under the protection of the Roman authorities, it might not be prudent to molest him; but they would have their revenge as soon as the ship had left the shore. It would not be a difficult matter to bribe captain or sailors to do any deed of violence. {LP 195.1}

Upon receiving warning of the plot, Paul decided to change his course, and go round by Macedonia, accompanied by a sufficient number of brethren to protect him. His plan to reach Jerusalem by the passover had to be given up, but he hoped to be there at Pentecost. An overruling Providence permitted the apostle to be delayed on this occasion; for had he been present at the passover, he would have been accused of instigating a riot and massacre which was caused by the pretensions of an Egyptian impostor claiming to be the Messiah. {LP 196.1}

At Philippi Paul tarried to keep the passover. Only Luke remained with him, the other members of the company passing on to Troas to await him there. The Philippians were the most loving and true-hearted of the apostle's converts, and he enjoyed a peaceful and happy visit with them during the eight days of the feast. {LP 196.2}

The passage from Philippi was hindered by contrary winds, so that five days instead of two, the usual time, were required to reach Troas. Here Paul remained seven days, and as was his custom, improved the opportunity to encourage and strengthen the believers. {LP 196.3}

Upon the last evening of his tarry with them, the brethren "came together to break bread." The fact that their beloved teacher was about to depart, had called together a larger company than usual. They assembled in an upper room

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on the third story, the coolest and pleasantest place for such a gathering on that warm spring evening. The nights were then dark, but many lights were burning in the chamber. Paul's mind was impressed with a sense of the perils that awaited him, and the uncertainty of again meeting with his brethren; he had matters of great interest and importance to present before them; and in the earnestness of his love and solicitude for them, he preached until midnight. {LP 196.4}

On the broad sill of a window whose shutters had been thrown open, sat a youth named Eutychus. In this perilous position he sank into a deep slumber, and at last fell from his seat into the court below. The discourse was interrupted. All was alarm and confusion. The youth was taken up dead, and many gathered about him with cries and mourning. But Paul, passing through the affrighted company, clasped him in his arms, and sent up an earnest prayer that God would restore the dead to life. The prayer was granted. Above the sound of mourning and lamentation the apostle's voice was heard, saying, "Trouble not yourselves, for his life is in him." With rejoicing, yet in deep humility at this signal manifestation of God's power and mercy, the believers again assembled in the upper chamber. They partook of the communion, and then Paul continued his discourse till the dawn of day. Eutychus was now fully restored, and they brought him into the congregation and were not a little comforted. {LP 197.1}

The time had now come when the company must separate. The brethren who accompanied Paul went on board the ship, which was about to set sail. The apostle, however, chose to take

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the nearer route by land between Troas and Assos, and rejoin his companions on shipboard at the latter city. The difficulties and dangers connected with his proposed visit to Jerusalem, the attitude of that church toward himself and his work, as well as the condition of the churches and the interests of the gospel work in other fields, presented subjects for earnest, anxious thought, and he chose this lonely walk that he might have opportunity for reflection and communion with God. {LP 197.2}

As the travellers sailed southward from Assos, they passed the city of Ephesus, so long the scene of the apostle's labours. He had greatly desired to visit the church there; for he had important instruction and counsel to impart to them. But upon consideration he relinquished this purpose. Any delay might render it impossible for him to reach Jerusalem by Pentecost. On arriving at Miletus, however, he learned that the ship would be detained for a short time, and he immediately sent a message to the elders of the Ephesian church to come to him. The distance was but thirty miles, and the apostle hoped to secure at least a few hours' intercourse with these men upon whom the prosperity of the church must largely depend. {LP 198.1}

When they had come, in answer to his call, he thus addressed them: "Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews; and how I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and

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from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ." {LP 198.2}

Paul had ever exalted the divine law. He had presented before the people their great sin in transgressing its precepts, and their duty to repent of such transgression. He had showed them that there was in law no power to save them from the penalty of disobedience. While they should repent of their sins, and humble themselves before God, whose holy law they had broken, and whose just wrath they had thus incurred, they must exercise faith in the blood of Christ as their only ground of pardon. The Son of God died as their sacrifice, and ascended to Heaven to stand as their advocate before the Father. By repentance and faith they might be freed from the condemnation of sin, and through the grace of Christ be enabled henceforth to render obedience to the law of God. {LP 199.1}

The apostle continued: "And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there, save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more." Paul had not designed to bear this testimony; but while he was speaking, the Spirit of inspiration came upon him, confirming his former fears that this would be his last meeting with his Ephesian

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brethren. He therefore left with them his counsel and admonition as his will and testament to be carried out by them when they should see him no more. {LP 199.2}

"Wherefore I take you to record this day, that I am pure from the blood of all men; for I have not shunned to declare unto you all the counsel of God." No fear of giving offense, no desire for friendship or applause, could lead him to withhold the words which God had given him for their instruction, warning, or correction. The minister of Christ is not to present to the people those truths that are most pleasing, while he withholds others which might cause them pain. He should watch with deep solicitude the development of character. If he sees that any of his flock are cherishing sin, he must as a faithful shepherd give them instruction from God's word applicable to their case. Should he permit them in their self-confidence to go on in sin unwarned, he would be held responsible for their blood. The pastor who fulfils his high commission must instruct his people in every point of the Christian faith, all that they ought to be or to do, in order to stand perfect in the day of God. {LP 200.1}

The apostle admonishes his brethren: "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood." Could ministers of the gospel constantly bear in mind that they are dealing with the purchase of the blood of Christ, they would have a deeper sense of the solemn importance of their work. They are to take heed unto themselves and to the flock. Their own example must illustrate and

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enforce their instructions. Those who teach others the way of life should be careful to give no occasion for the truth to be evil spoken of. As representatives of Christ, they are to maintain the honour of his name. By their devotion, their purity of life, their godly conversation, they should prove themselves worthy of their calling. By a right example they may exert an influence which words alone could not have, to encourage faith and holiness, fervent love, devotion, and integrity among those for whom they labour. God requires of all his servants fearlessness in preaching the word, fidelity in exemplifying its precepts, however it may be despised, reviled, opposed, or persecuted. Every faithful teacher of the truth will at the close of his labours be able to say with Paul, "I am pure from the blood of all men." {LP 200.2}

The Holy Spirit revealed to the apostle the dangers which would assail the church at Ephesus: "I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." Paul trembled for the church as he looked forward to the attacks which they must suffer from external and internal foes. It is while the husbandman sleeps that tares are sown; while the shepherds are neglecting their duty, the wolf finds entrance to the fold. With solemn earnestness he bids his brethren guard vigilantly their sacred trust. He points them for an example to his own unwearied labours: "Therefore watch, and remember that by the space of three years I ceased not to warn every one night and day and with tears." {LP 201.1}

"And now, brethren," he continued, "I

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commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. I have coveted no man's silver, or gold, or apparel." Some of the Ephesian brethren were wealthy; but Paul had never sought to receive personal benefit from them. It was no part of his message to call attention to his own wants. He declares, "These hands have ministered unto my necessities, and to them that were with me." Amid his arduous labours and extensive journeys for the cause of Christ, he was able, not only to supply his own wants, but to spare something for the support of his fellow-labourers and the relief of the worthy poor. This was accomplished only by unremitting diligence and the closest economy. Well might he point to his own example, as he said, "I have showed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive." {LP 201.2}

"And when he had thus spoken, he kneeled down, and prayed with them all. And they all wept sore, and fell on Paul's neck, and kissed him, sorrowing most of all for the words which he spake, that they should see his face no more." By his fidelity to the truth, Paul inspired intense hatred; but he also inspired the deepest and warmest affection. Sadly the disciples followed him to the ship, their hearts filled with anxiety, both for his future and for their own. The apostle's tears flowed freely as he parted from these brethren, and after he had embarked there came to him from the shore the sound of weeping. With heavy hearts the elders turned homeward,

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knowing that they could expect no further help from him who had felt so deep an interest and laboured with so great zeal for them and for the church under their care. {LP 202.1}

From Miletus the travellers had a prosperous voyage to Patara, on the southwest shore of Asia Minor, where they left their ship, and took passage on another vessel bound for the coast of Phenicia. Again they enjoyed favourings winds, and, fully two weeks before the Pentecost, they landed at Tyre, where the ship was to unload its cargo. {LP 203.1}

The apostle's anxiety about reaching Jerusalem was now at an end. There were a few disciples at Tyre, and having succeeded in searching them out, he spent the next week with them. The Holy Spirit had revealed to these brethren something of the dangers which awaited Paul at Jerusalem, and they endeavoured to dissuade him from his purpose. But the same Spirit which had warned him of afflictions, bonds, and imprisonment, still urged him forward, a willing captive. When the week was over, Paul left them. So strong a hold upon their affections had he gained in this brief period, that all the brethren, with their wives and children, started with him to conduct him on his way; and before he stepped on board the ship, they knelt side by side upon the shore and prayed, he for them, and they for him. {LP 203.2}

Pursuing their journey southward, the travellers arrived at Caesarea, and "entered into the house of Philip the evangelist, which was one of the seven, and abode with him." Here Paul tarried until the very eve of the feast. These few peaceful, happy days were the last days of perfect

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freedom which he was for a long time to enjoy. Before he should enter upon the stormy scenes that awaited him at Jerusalem, the Lord graciously refreshed his spirit with this season of rest and happy communion. {LP 203.3}

Philip the evangelist was bound to Paul by ties of the deepest sympathy. A man of clear discernment and sterling integrity, Philip had been the first to break away from the bondage of Jewish prejudice, and thus had helped prepare the way for the apostle's work. It was Philip who preached the gospel to the Samaritans; it was Philip who had the courage to baptize the Ethiopian eunuch. For a time the history of these two workers had been closely intertwined. It was the violent persecution of Saul the Pharisee that had scattered the church at Jerusalem, and destroyed the effectiveness of the organization of the seven deacons. The flight from Jerusalem had led Philip to change his manner of labour, and resulted in his pursuing the same calling to which Paul gave his life. Precious hours were these that Paul and Philip spent in each other's society; thrilling were the memories that they recalled of the days when the light which had shone upon the face of Stephen upturned to Heaven as he suffered martyrdom, flashed in its glory upon Saul the persecutor, bringing him, a helpless suppliant, to the feet of Jesus. {LP 204.1}

Soon after the apostle's arrival at Caesarea, the prophet Agabus came down from Judea. He had been warned by the Holy Spirit, of the fate which awaited Paul, and in the symbolic manner of the ancient prophets he loosened the apostle's girdle, and with it bound his own hands

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and feet, saying, "So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles." The companions of Paul had been aware that his visit to Jerusalem would be attended with great peril; but they had not foreseen the full extent of the danger. Now apprehension had become certainty; and to the perils to be encountered from the Jews were added the horrors of a Roman imprisonment. They earnestly entreated Paul to stay where he was, and permit them to go to Jerusalem to deliver the contributions from the Gentile churches. The brethren at Caesarea also united their prayers and tears with those of his companions: Why should he face this great peril? Why expose his precious life to the malice of the Jews? Would it not be presumptuous to go, after receiving definite warning from the Spirit of God? {LP 204.2}

The apostle was deeply moved by the entreaties of his beloved brethren. To human judgment he had sufficient reason to relinquish his plan as unwise. But he felt that he was moving in obedience to the will of God, and he could not be deterred by the voice of friends, or even the warning of the prophet. He would not swerve from the path of duty to the right hand nor to the left. He must follow Christ, if need be, to prison and to death. His tears fell not for himself, but in sympathy with his brethren, upon whom his determination had brought so great sorrow. "What mean ye to weep, and to break mine heart?" he exclaimed; "for I am ready not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus." Seeing that they caused him pain, without changing

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his purpose, the brethren ceased their importunity, saying only, "The will of the Lord be done." {LP 205.1}

The time soon came for the brief stay at Caesarea to end, and, accompanied by some of the Caesarean brethren, Paul and his company set out for Jerusalem, their hearts deeply shadowed by the presentiment of coming evil. The crowd at the annual feasts was so great that strangers often failed to find shelter within the city, and were obliged to resort to booths outside the walls. But, according to previous arrangements, the apostle and his attendants were to be entertained at the house of "one Mnason, of Cyprus, an old disciple." {LP 206.1}

Since his conversion, Paul's visits to Jerusalem had always been attended with anxiety, and with a feeling of remorse as he gazed upon scenes that recalled his former life. There was the school of Gamaliel, where he had received his education, the synagogue in which he worshipped, the house where the high priest had given him his commission to Damascus, the spot where the blood of Stephen had witnessed for Christ. As the apostle gazed upon the place for martyrdom, the scene in all its vividness rose up before him. Was he going forward to a similar fate? Never had he trod the streets of Jerusalem with so sad a heart as now. He knew that he would find few friends and many enemies. In the crowds around him were thousands whom the very mention of his name would excite to madness. He was in the city which had been the murderer of the prophets, which had rejected and slain the Son of God, and over which now hung the threatenings of divine wrath. Remembering

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how bitter had been his own prejudice against the followers of Christ, he felt the deepest pity for his deluded countrymen. And yet how little hope could he feel that he would be able to benefit them! The same blind wrath which had once burned in his own heart, was now with untold power kindling the hearts of a whole nation against him. {LP 206.2}

And he could not count upon the sympathy and support of even his own brethren in the faith. The unconverted Jews who had so closely followed upon his track, had not been slow to circulate the most unfavourable reports at Jerusalem, both personally and by letter, concerning him and his work, and some, even of the apostles and elders, had received these reports as truth, making no attempt to contradict them, and manifesting no desire to harmonize with him. Yet in the midst of discouragements, the apostle was not in despair. He trusted that the Voice which had spoken to his own heart would yet speak to the hearts of his countrymen, and that the Master whom his fellow-disciples loved and served would yet unite their hearts with his in the one work of the gospel. {LP 207.1}

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jealousy, he also found hearts that were open to receive the glad tidings which he brought, and that loved him for the sake of Christ and the truth. Yet, cheering as was the kindly greeting he received, it could not remove his anxiety as to the attitude of the church at Jerusalem toward himself and his work. Their real feelings would be more fully seen in the meeting with the elders of the church, to take place on the morrow. {LP 207.2}

Paul longed to be fully united with these. He had done all in his power to remove the prejudice and distrust so unjustly excited because he presented the gospel to the Gentiles without the restrictions of the ceremonial law. Yet he feared that his efforts might be in vain, and that even the liberal offerings of which he was the bearer might fail to soften the hearts of the Jewish brethren. He knew that the men whom he was to encounter were persons of great firmness and decision, and he looked forward with considerable apprehension to this meeting with them; yet he could not avoid the ordeal, trying though it might be. He had come to Jerusalem for no other purpose than to remove the barriers of prejudice and misunderstanding which had separated them, and which had so greatly obstructed his labours. {LP 208.1}

On the day following Paul's arrival, the elders of the church, with James at their head, assembled to receive him and his fellow-travellers as messengers from the Gentile churches. Paul's first act was to present the contributions with which he had been intrusted. He had been careful to guard against the least occasion for suspicion in the administration of his trust, by causing delegates to be elected by the several

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churches to accompany him as joint trustees of the funds collected. These brethren were now called forward, and one by one they laid at the feet of James the offerings which the Gentile churches had freely given, although often from their deepest poverty. Here was tangible proof of the love and sympathy felt by these new disciples for the mother-church, and their desire to be in harmony with the Jewish brethren. Here was evidence also, that Paul had faithfully fulfilled the promise given, when at the council years before he had been urged to remember the poor. {LP 208.2}

These contributions had cost the apostle much time and anxious thought, and much wearisome labour. They far exceeded the expectations of the Jewish elders, and might have been expected to call forth warm expressions of gratitude and appreciation. But Paul's half-acknowledged fears as to the manner in which the gift would be received were realized. He could only find comfort in the consciousness that he had done his duty, and had encouraged in his converts a spirit of generosity and love. {LP 209.1}

After the presentation of the gifts, Paul gave the brethren an account of his manner of labour, and its results. He had on former occasions stood before the same assembly, in the same city. It was before the same audience at the apostolic council (Acts 15) years before, that he related his experience in his conversion, and the great work which God had wrought through him among the Gentiles. The Spirit of the Lord then witnessed to the word spoken, and under its influence the council yielded their prejudices, and expressed themselves as in harmony with the position of the

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apostle, and sent an address to the churches to that effect. But the same battle was again to be fought, the same prejudices once more to be met. {LP 209.2}

Paul now gave his brethren an account of his labours since he parted with them four years before, and "declared particularly what things God had wrought among the Gentiles by his ministry." As he described the work at Ephesus, which had resulted in raising up that large church in the very stronghold of heathenism, none could listen without interest. But he necessarily touched upon points that would irritate those who had cherished prejudice against him. He could not recount his experience in Galatia without stating the difficulties which he had encountered from those Judaizing teachers who had attempted to misrepresent his teaching and pervert his converts. In describing the work at Corinth, he could but mention those who had spread confusion and strife among the church there. Yet he related all with great gentleness and courtesy, carefully avoiding everything that would unnecessarily wound his brethren, and dwelling especially upon topics where he knew they could harmonize. {LP 210.1}

The effort was not without good results. The Spirit of God impressed the minds of the brethren and affected their hearts. The tidings of the progress of the gospel, the evidence that the power of God was working with the apostle's efforts, softened their feelings toward Paul, and convinced them that their prejudice against him was unfounded; and they glorified God for the wonders of his grace. At the close of Paul's address, the brethren joined in a season of solemn praise, and the Amen, expressive of their hearty sanction of his work, was swelled by many voices.

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{LP 210.2}

But beneath this apparent harmony, prejudice and dissatisfaction were still smouldering. Some in the church were still striving to mould Christianity after the old customs and ceremonies that were to pass away at the death of Christ. They felt that the work of preaching the gospel must be conducted according to their opinions. If Paul would labour in accordance with these ideas, they would acknowledge and sustain his work; otherwise they would discard it. {LP 211.1}

The elders of the church had been at fault in allowing themselves to be influenced by the enemies of the apostle. But when they heard from his own lips an account of the work he had been doing, it assumed a different aspect. They could not condemn his manner of labour; they were convinced that it bore the signet of Heaven. The liberal contributions from the new churches he had raised up, testified to the power of the truth. They saw that they had been held in bondage by the Jewish customs and traditions, and that the work of the gospel had been greatly hindered by their efforts to maintain the middle wall of partition between Jew and Gentile. {LP 211.2}

Now was the golden opportunity for these leading men to frankly confess that God had wrought through Paul, and that they were wrong in permitting the reports of his enemies to create jealousy and prejudice against him. But instead of doing justice to the one whom they had injured, they still appeared to hold him responsible for the existing prejudice, as though he had given them cause for such feelings. They did not nobly stand in his defence, and endeavour to show the disaffected party their error; but they threw the burden wholly upon Paul, counselling him to pursue

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a course for the removal of all misapprehension. They responded to his testimony in these words: "Thou seest, brother, how many thousands of Jews there are which believe, and they are all zealous of the law. And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. What is it therefore? the multitude must needs come together; for they will hear that thou art come. Do therefore this that we say to thee: We have four men which have a vow on them; them take, and purify thyself with them, and be at charges with them, that they may shave their heads; and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law. As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication." {LP 211.3}

The brethren hoped that by this act Paul might give a decisive contradiction of the false reports concerning him. But while James assured Paul that the decision of the former council (Acts 15) concerning the Gentile converts and the ceremonial law still held good, the advice given was not consistent with that decision which had also been sanctioned by the Holy Spirit. The Spirit of God did not prompt this advice. It was the fruit of cowardice. By non-conformity to the ceremonial law, Christians would bring upon themselves the hatred of the unbelieving Jews, and expose themselves to severe persecution. The

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Sanhedrim was doing its utmost to hinder the progress of the gospel. Men were chosen by this body to follow up the apostles, especially Paul, and in every possible way oppose them in their work. Should the believers in Christ be condemned before the Sanhedrim as breakers of the law, they would bring upon themselves swift and severe punishment as apostates from the Jewish faith. {LP 212.1}

Here is a decisive refutation of the claims so often made, that Christ and his apostles violated the Sabbath of the fourth commandment. Could the sin of Sabbath breaking have been fastened upon Christ or Stephen or others who died for their faith, men would not have been suborned to bear false witness against them to furnish some pretext for their condemnation. One such instance of transgression of the law would have placed the Christians in the power of their enemies. Their carefulness to show the utmost respect for customs and ceremonies of minor importance is an evidence that it would have been impossible for them to violate the Sabbath of the fourth commandment without suffering the severest penalty. {LP 213.1}

The disciples themselves yet cherished a regard for the ceremonial law, and were too willing to make concessions, hoping by so doing to gain the confidence of their countrymen, remove their prejudice, and win them to faith in Christ as the world's Redeemer. Paul's great object in visiting Jerusalem was to conciliate the church of Palestine. So long as they continued to cherish prejudice against him, they were constantly working to counteract his influence. He felt that if he could by any lawful concession on his

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part win them to the truth, he would remove a very great obstacle to the success of the gospel in other places. But he was not authorized of God to concede so much as they had asked. This concession was not in harmony with his teachings, nor with the firm integrity of his character. His advisers were not infallible. Though some of these men wrote under the inspiration of the Spirit of God, yet when not under its direct influence they sometimes erred. It will be remembered that on one occasion Paul withstood Peter to the face because he was acting a double part. {LP 213.2}

When we consider Paul's great desire to be in harmony with his brethren, his tenderness of spirit toward the weak in faith, his reverence for the apostles who had been with Christ, and for James, the brother of the Lord, and his purpose to become all things to all men as far as he could do this and not sacrifice principle,--when we consider all this, it is less surprising that he was constrained to deviate from his firm, decided course of action. But instead of accomplishing the desired object, these efforts for conciliation only precipitated the crisis, hastened the predicted sufferings of Paul, separated him from his brethren in his labours, deprived the church of one of its strongest pillars, and brought sorrow to Christian hearts in every land. {LP 214.1}