three cords, or thirty nine stripes, (Deut. xxv. 3.); and no doubt he would recollect, with due humiliation, the number of innocent persons whom he had caused to be treated in the same manner in the days of his ignorance, (Acts xxvi. 11.) On three separate occasions he had been beaten with rods, (sggabdian) according to the Roman method of punishing offenders, when his privilege as a Roman citizen could not procure his exemption, (Acts xvi. 22.) Once, when preaching at Lystra, he had been cruelly stoned, (Any) and left for dead, (chap. xiv. 19.) His speedy restoration, on that occasion, was evidently miraculous. In passing from one part of the Roman empire, to another, he had thrice suffered the calamity of shipwreck, (avaynoa); a fourth danger of this kind afterwards befel him, of which we have so lively a description, Acts xxvii. On one of those trying occasions, (as it should seem) he had been a whole day in the deep sea, ( T Cuta), probably clinging to a part of the wreck, and no doubt nearly exhausted with cold, hunger, and fatigue: 26, 27. "In journeyings often, in perils of rivers, in perils of robbers, in perils from my countrymen, in perils from the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, (ty xox. na uoxow, in labour and toil, M'Knight,) in watchings often, in hunger and thirst, in fastings often, in cold and nakedness." In prosecuting his benevolent designs, he was obliged frequently to undertake long and fatiguing journeys (dogs), for the He was sometimes in danger of being most part on foot. drowned while crossing broad and rapid rivers, (xivdurois motaμwr), where convenient bridges were not provided; sometimes he was exposed to the depredations of robbers (^nolwv) who infested the high-ways; repeatedly his life was sought by his unbelieving and bigotted countrymen (ex gerous), who did not think it fit that he should live, (Acts xxii. 22.) Nor was he less obnoxious to the infuriated multitude among the Gentiles, (iv), whose idolatrous practices he exposed (Acts xix. 29, 30.) In many of the principal towns ( Toλ), tumults were raised on his account which threatened his destruction, as at Philippi, Iconium, Thessalonica, Jerusalem, and Ephesus. In passing through desart

Dr Paley thinks he was obliged to take to an open boat upon the loss of the ship, (Hor. Paul. 2 Cor. No. 9.)

places, ( semua,) he was exposed to the attack of wild beasts, or in danger of losing his way, and perishing for want. By sea (v daλoon) he was assailed with tempests, or in danger of falling in with rocks and quicksands. Nor was he less tried by the malicious insinuations and factious proceedings of those, who, under the mask of the christian name, sought to corrupt the Gospel, and to counteract the effect of his labours, (9 Prudadır pois). In short, he was worn out with fatigue, and anxiety, and want of rest. Sleep often fled from his eyes ( aygun), his bodily strength was exhausted, from the want of proper nourishment (1 Xuw nu difu), and, on some occasions of peculiar difficulty, by the observance of extraordinary seasons of humiliation and fasting, ( noliais). He was destitute frequently of the shelter of a house, and was exposed to the chilling damps of night; nor would his circumstances permit him to procure, at all times, decent clothing to defend him from the inclemency of the weather, and to enable him to appear in public in a manner becoming his office as a christian teacher, ( Yuxu xas yoμvornti). Dr Doddridge here observes, "How hard was it for a man of a genteel and liberal education, as St Paul was, to bear such rigours, and to wander about like a vagabond, hungry and almost naked; yet coming into the presence of persons in high life, and speaking in large and various assemblies, on matters of the utmost importance."

These distresses chiefly affected his body, and would have been comparatively light, had his mind been at ease. But there were other cares, of a more weighty nature, which continually pressed upon him: 28. "Besides those things that are without (those outward troubles, Tay Tagtros), that which cometh upon me daily, the care (uguva) of all the churches." The word Sivoracic is extremely emphatic; it properly signifies a tumult or insurrection, and represents the Apostle's mind as daily exposed to a thousand anxieties, crowding upon him, and ready to bear him down. The phrase is well rendered by Doddridge, "The care of all the churches rushing in upon me every day." M'Knight reads, "that which is my daily pressure;" so the Vulg. instantia mea quotidiana. The Apostle was constantly applied to by the churches for direction, advice, and consolation, and he felt the utmost anxiety for their purity, stedfastness, and peace. His care was not limited to the general concerns of the churches collectively, but extended to the circumstances of individual

members: 29. "Who is weak, and I am not weak; who is offended (scandalized or made to stumble, navdaλietas), and I burn not (ugevus, am not fired)?" He was so careful not to wound the conscience of those that were weak in the faith, that he abridged himself of his liberty in many things indifferent. When any individuals stumbled through the power of temptation, or the disorderly conduct of others, he burned with zeal to see them restored to the fellowship of the church, and the cause of offence removed. Since he had been compelled to boast of his own exertions, he would not . insist on his miraculous gifts, his natural talents, or his astonishing success; he would rather point out some of those hardships which he had been called to struggle with, and in which the power of Christ had been displayed in sustaining his feeble body: 30." If I must (du) glory, I will glory (or boast) of things which relate to my infirmities (or weakness, arbers)." In saying this, he particularly referred to a remarkable instance of divine interposition in his favour, on an occasion of very great danger; and with this he would close the catalogue of his sufferings. 31-33."The God and Father of our Lord Jesus Christ, who is blessed for ever, knoweth that I lie not: In Damascus, the governor (dragxns, ethnarch) under Aretas the king, guarded (spova) the city of the Damascenes, wishing (saw) to apprehend me : And through a window, in a basket (ragyan) I was let down (yanaon) by the wall, and escaped (Qvyov) his hands." The event here mentioned is narrated, with some variety of expression, Acts ix. 23-25. "And after many days were fulfilled, the Jews took counsel to kill him; but their lying in wait was known of Saul; and they watched the gates day and night to kill him. Then the disciples took him by night, and let him down by the wall in a basket." In introducing this memorable occurrence, the Apostle solemnly appeals for the truth of it to the ever blessed God, as it was in itself so surprising a deliverance, as almost to exceed belief. It had also happened many years before, and it was probably unknown to the Corinthians. Dr M'Knight further observes, that this asseveration refers likewise to the truth of the revelations mentioned in the next chapter, of which there was no human witness. The Apostle, after his conversion, had begun to preach in the synagogues of Damascus, and his labours were attended with much success, (Acts ix. 20—22.) This greatly exasperated the Jews, who had sufficient influence to procure the assistance of the governor appointed by Aretas, king of Ara

bia, who at that time exercised the sovereign authority in those parts, (Joseph. Antiq. book 13. c. 13. sect. 4.) This officer blockaded the city gates with a band of soldiers, desirous to prevent the escape of Paul; but the disciples having obtained notice of this plot, conveyed him by night to a house on the wall, and let him down through a window in a basket. Thus, contrary to all expectation, he effected his escape. Rahab the harlot evinced the strength of her faith, in securing the deliverance of the spies by a similar contrivance, Josh. ii. 15.

REFLECTIONS.

1. We learn from this passage of Scripture, the truth of the Gospel history. Some of the facts here mentioned are expressly corroborated by the sacred historian in the book of the Acts. Others are alluded to, 2 Tim. iii. 10, 11. It is justly remarked by Dr Paley, that the variety of circumstances here enumerated, which are not specified in the Acts, proves that this Epistle was not framed from that narrative; while, at the same time, there is no contradiction between the two documents, (Hor. Paul. 2 Cor. No. 9.) The charges brought by the factious teachers against the Apostle, have been the occasion of furnishing us with a more full account of his life, and a nearer insight into his character, than we should otherwise have had. If he had not been compelled to speak out on the subject of his sufferings, his modesty might have concealed them. We would again ask, is it probable that a man of his talents and education would have submitted to such hardships in defence of a falsehood?

2. We learn the value of immortal souls. Did the Apostle endure such a load of sufferings in propagating the Gospel of Christ? How clearly does this intimate the lost and perishing condition of man, and that "there is no other name given under heaven among men by which we must be saved;" and how does the ardent zeal of this great Apostle condemn the selfish apathy of those who do nothing for the conversion of the world.

3. We see that the most eminent servants of God are often exercised with peculiar trials. What a noble example is here set before us of patience, self-denial, and submission to the will of Providence! How ill does it become us to complain of our comparatively light afflictions, and how thankful should we be for exemption from outward persecutions! "Blessed is the man

who endureth temptation; for when he is tried, he shall receive the crown of life, which the Lord will give to them that love him." (James i. 12.)

4. What a remarkable instance is afforded us, in the history of this Apostle, of the power of divine grace! How changed from what he once was, when breathing out threatening and slaughter against the disciples of the Lord! Such transformations the Gospel alone can effect.

"Lions and beasts of savage name

Put on the nature of the lamb ;

While the wide world esteem it strange,

Gaze, and admire, and hate the change.”

It is still our duty to count all things loss for Christ. "He that will save his life shall lose it; but whosoever will lose his life for His sake, shall find it," (Matt. xvi. 25.) The christian minister, especially the christian missionary, ought to study this passage of Scripture. Let them emulate the zeal and devotedness of this excellent man, who counted not his life dear, "that he might finish his course with joy, and the ministry which he had received of the Lord Jesus, to testify the Gospel of the grace of God."