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strongly representing the danger not only to this craft, but to all reverence for the great goddess Diana, from the spreading of such doctrines, inflamed them to such a degree, that they ran through the city, crying out, "great is Diana of the Ephesians." And the citizens, becoming infected with the same fury, caught Gaius and Aristarchus, companions of Paul, and rushed into the theatre. In doing this, their intent was to expose them to wild beasts, which was a barbarous custom then preva lent in the heathen world, as well for the entertainment of the people, as to appease their malignant gods with human victims. Happily the magistrates of Asia, who directed the theatrical games, and whose authority was required to let loose the wild beasts on malefactors, were friends of Paul, and saved the lives of his companions, as well as his own; which last they did, by withholding him from adventuring into the theatre, although desirous of going thither, either to assist his brethren, or to share their fate. During this confusion the people "drew (or advanced) Alexander out of the multitude, the Jews putting him forward." We are not told whether this man was a Christian or not, only that he was a Jew: but it seems most probable, from the Jews putting him forward, that he was unconverted to the faith, and wished to remove the popular odium from his own people, upon St. Paul and his disciples; as he cer

tainly might have done plausibly enough, alleging that, notwithstanding the great number of Jews who dwelt at Ephesus, no riot or disturbance had arisen from the exercise of their religion, but such an event was entirely owing to the new sect of Christians lately sprung up. However, he was not permitted to speak; for the zealous worshipers of Diana, knowing that he must be an enemy of their idolatry, cried out with one voice, for the space of two hours, "great is Diana of the Ephesians."

If Alexander was an unconverted Jew as I have here supposed, we may see how ready this description of men was to countenance every persecution against Christians, even when engaged in one common cause. The present occasion involved the great fundamental article of the Jewish, as well as Christian religion, the Lord our God is one Lord."-A people, who had their religion deeply at heart, would naturally be inclined rather to support the sufferers for this doctrine, than shew an eagerness to distinguish their conduct and case from their own; especially as such distinction reflected more shame upon themselves. For did they not virtually give countenance to idolatry, from the moment they assumed a different character, or pleaded a different cause from those, who preached the true and only God? Nor does it appear that St. Paul had in any other manner, than bearing

witness to the truth, given the least offence; but on the contrary it is very certain, from what follows in this chapter, that he had not. He had converted great numbers without doubt from the worship of idols; a service equally acceptable to the honest Jew and to the Christian. But then the doctrine of a crucified Messiah undid all this merit, and made him greater enemies among the worshippers of the true God, than among Gentiles. Strange as this may seem, may we not find similar instances among the professors of our common Christianity? Do we not sometimes observe symptoms of stronger antipathy against disciples of the same Lord and Master, because they differ as to some doctrines of his religion, than against those who utterly reject and disclaim him? And do not some sects anathematize others, and pronounce them to be in a state of utter reprobation, as if they were blasphemers of the name of Christ? You need not, I hope, be cautioned in many words against this palpable violation of Christian charity. I know not whether Jews may not have more to say for themselves in condemning us, than we can have for thus condemning each other: for they know not a merciful Saviour, who could have taught them better things: whereas we, who acknowledge him, yet pass those cruel and presumptuous judgments, upon his declared servants and followers.-But to return.

The tumult still continuing, at length the townclerk, an officer of considerable note in the city, such as recorder or chancellor, put a stop to it, by a very prudent and moderate speech; in which, after laying it down as a matter publicly well known, what great veneration the city of Ephesus had for Diana, and her heaven-descended image, he points out the unlawfulness of attacking men, who were not guilty either of sacrilege or blasphemy against their goddess. And discerning the true cause of this disturbance to lie in the avarice and injustice of Demetrius, he desires that he would appeal, against any supposed injury done him, to the courts of law now sitting, and the deputies or proconsuls ; and if it were a matter of state, in which the public were concerned, he advises to have it determined in a lawful assembly; adding this salutary caution, "For we are in danger to be called in question for this day's uproar."-For there was a Roman law, which punished such tumultuous concourse with death; except in cases of fire, the approach of an enemy, or other imminent dangers, By these means the multitude were dismissed.

And here we may take some useful notice of the manner in which this commotion was raised. It had its origin, as you have seen, in the active exertions of a few interested men, who artfully contrived to make their private concerns appear a matter of public moment, and to blend the cause of

religion with the gains of their own employment. Had the people known the true motive and design of the charge brought against St. Paul and his companions, they would not have so readily yielded themselves to these disturbers of the peace. But being told of the danger to their favourite national worship, they were roused into acts of tumult and violence, which, but for the discretion of their public officer, had been fatal to innocent persons, and in the end to themselves. The popular cry, "great is Diana of the Ephesians," hurried them along with madness and fury; neither could any defence, however just and reasonable, have withheld them from the savage sport of shedding blood, were it not for the fortunate interposition of civil authority. And hence all persons should take care how they join in any seditious or riotous meetings; which for the most part are set on by the interest or ambition of individuals, not by the motives of general good which they profess. On such occasions the leaders are cunning enough to have some virtuous and laudable principle in their mouths; and the people so credulous and ignorant as to believe them. Yet even that little degree of reflection of which these are capable, might instruct them how to act, if they would only weigh the characters of those leaders, with their particular situations and views. In the present instance, it was no difficult matter to fathom the designs of Deme

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