and abide there." Perhaps no situation in which any man can be placed is so productive of real and substantial happiness, none in which spiritual danger is at a greater distance, or religious confidence nearer at hand, than in the bosom of a pious, and an affectionate family. The storms which too frequently agitate human life, subside here into one smooth and placid ocean. "The Spirit of God here moves upon the waters ;" and "the fruit of that Spirit is love 1."

When they were thus happily engaged, passing and repassing to and from their sequestered place of worship, they were frequently interrupted by a certain damsel who was possessed with a "spirit of divination","-a spirit of Python or Apollo, in

Gen. i. 2. Gal. v. 22.

"It is a question of importance, whether there has ever been in the Pagan world such a thing as Divination, or a fore-knowledge of things. The strongest argument against it is contained in Isaiah, chapters xl. and xlvii. Hence it has been concluded, that there never was such a thing as fore-knowledge in the Pagan world, a conclusion too large and absolute to be inferred from the premises. The Scriptures, though they seem in many places to allow that Evil Spirits may work miracles, yet no where sup pose or intimate, that they can predict the future actions of men, except, perhaps, in Acts xvi. 16. and there it is not necessary that such prophecy should be meant. This narrative seems to determine the point in favour of Divination. Thus the Divine Providence so ordered it, that this occurrence should turn greatly to the honour and advancement of Christianity. But this prophetess might be in repute for discovering lost or stolen goods, or for revealing what happened in distant places, or for predicting changes in the weather, and might not be able to foretell the future actions of men."-Jortin's Rem. on Eccl. Hist. Vol. I. pp. 107, 124.

the heathen language, which is here adopted by St. Luke. We are to remember that St. Paul is now in Macedonia, a region of Greece; we are therefore to expect a reference to Grecian manners and customs. The celebrated Priestess of Apollo at Delphi (called Pythia, from the serpent Python, which was fabulously reported to have been slain by that heathen deity) pretended to deliver oracular answers, which she did in an extravagant and highly agitated manner. The responses of this damsel, whether she is to be regarded as a lunatic, as possessed of an evil spirit, or practising the trick of a ventriloquist, it is probable, were delivered after the same method practised by the Pythoness at Delphi. When this power, whatever it was, was miraculously suppressed by St. Paul, and her employers perceived that "the hope of their private gains were gone," then they endeavoured to interest both the magistrates and the multitude, by accusing these holy preachers of having committed an offence against the public. So easily do we accommodate our minds to prevailing circumstances: so much does self-interest, that corrupt and debasing principle, blind the eyes, and prejudice the understanding. The accusation against Paul and Silas, whom they considered as the principals, was, that they taught Jewish customs in a Roman colony. Then it was that they hurried them into the market-place, that is, the forum, or court of justice, and from a hasty sentence of the too easy magistrates, proceeded to lay many stripes upon them. Nor were they con

tented with this outrage: they committed them to prison, and "charged the jailor to keep them safely." The charge was not without effect; for the jailor added severe punishment to imprisonment. Unrelenting and inexorable, he thrust them -the very expression declares the roughness of their treatment-" into the inner prison," a place doubtless of pre-eminent dampness and darkness; and even in this solitude, ease of posture was denied them: "he made their feet fast in the stocks."

But what cannot Christ accomplish for his servants? Pain and suffering, the gloomy cell and massy iron bar, make but a light impression on the minds of those who are supported by Christian consolations. Smarting from recent wounds, disgraced by a punishment common to the lowest malefactor, in a cold and dreary prison, at midnight, how do these holy men occupy the lonely hour? Not in sighs and complaints, not in contriving methods for their pardon or escape, not in uttering fruitless accusations against those who placed them in so dismal a situation; but in prayer, and singing praises to God; and that so happily, so cheerfully, and so loudly, that these expressions of their piety and joy were heard by their fellow-prisoners. Nor was this circumstance, probably, without an intention of Providence; as the example of so much cheerful piety might prepare the minds of these miserable men for a future day of conversion. Thus may a good man, by divine grace, make outward misfortunes an inward blessing, convert

"turn

a deadly poison into wholesome nutriment, a prison into a chapel, and make a den of thieves to be an house of prayer1." Riveted though we may be to this earth by chains of iron, or, what is yet stronger, the attractions of a sinful world, or the temptations of that malignant being who once said to the Saviour, "All these things will I give thee;" yet, when supported by the gracious promises of the Gospel, and touched by a ray of the Divine Spirit, we cast them all aside; we rise superior to such captivity through Him that strengtheneth us; in heart and mind we ascend to heaven, and with Him continually dwell, who hath so loved us, and accomplished such great things for our sakes. Even where no miracle is wrought for our deliverance, the sharp inflictions of a bitter world are blunted by such heavenly expectations: for if the mind be not conquered, in vain will be all other triumphs over the feeble powers of this mortal body.

In immediate attestation of the eminent piety and resolutions of these Christian Confessors, Almighty God arrests the ordinary course of nature. An earthquake shakes the foundation of the prison, and every prisoner finds himself at liberty. The keeper, roused suddenly from his sleep, beheld the astonishing scene; and imagining that all the prisoners had escaped, and that their punishment would be inflicted upon him, after the Roman, not after the Christian manner, drew his sword, and would have killed himself. This false, premature,

1 Cave in locum.

not to say, wicked judgement, has led to many a fatal suicide. But if they would lay aside all presumptuous thoughts, and suffer themselves to be guided solely by the good Spirit of God, all dangerous temptations would be easily subdued; and they would find that there was less hazard, and certainly more true glory, in a sincere and deep contrition of heart, and in relying on the merits and mercies of a Saviour, than in rushing with all their unrepented, unexpiated sins, into the presence of a justly incensed Judge.

St. Paul's humanity restrains the jailor's arm. The grace of God possesses suddenly his heart. Impressed with a sense of their real characters, from the extraordinary circumstance which had happened in the prison, he calls for a light, and sprang into the dungeon where Paul and Silas had been imprisoned. His body and soul were agitated to the quick; he came trembling; and, falling down before them in token of respect, accosted them with the most important question which can be asked by man, or answered in this mortal state— "Sirs! What must I do to be saved?"—We are all interested in this inquiry. If we fail in this, every other search will be in vain. For what is all the knowledge which this world can supply; what are all its riches, its pleasures, its allurements, its extensive power, or vaulting ambition, if we fail in the attainment of everlasting salvation?" Sirs! What must I do to be saved?" Must I worship virtue in her fairest form? Must I rely on my own reason? my own wisdom? my own under