The introduction should concern the temple, statue, and worship of the goddess Diana; the reputation in which this goddess was held; the numbers of persons who visited her shrine; the various opportunities afforded by this fact for making money; and the fears which were created by the act of self-sacrifice in burning the magical books. "The shrines were miniature models of the temple, containing a representation of the statue of the goddess," and they were chiefly made for the visitors to take away as memorials of their visit. "There was a sacred month at Ephesus - the month of Diana - when a great religious gathering took place to celebrate the public games in honor of the goddess. It was the pleasant month of May. Trade was brisk then at Ephesus, not only from the large temporary increase of population, by the presence of provincials, and strangers from more distant parts, but from the purchases they made in the shops and markets. Among the tradesmen of Ephesus, there were none who depended more upon the business of this month than did makers and dealers in holy trinkets." "In the sacred month of the third year of St. Paul's stay in Ephesus, the makers of the ' silver shrines' found, to their consternation, that the demand for their commodity had so materially fallen off as most seriously to affect their interests. Upon this one of the leading men of their guild convened a meeting of their craft, and, in an inflammatory speech, pointed out Paul as the person who, by his preaching that there were 'no gods made with hands,' had not only produced this crisis in the trade, but had endangered their glorious temple, and imperiled that magnificence which the world admired." Kitto well says, "Here we witness a carious, but not unparalleled, union of the 'great goddess Diana' with the great god Self, whose worship still exists, though that of Diana is extinct." This brings out the point which seems to have practical interest for us, which we have suggested in our heading. Self-interest opposes

(1) vital religion;

(2) earnestness in Christ's services; and

(3) the very progress of Christianity. We observe -

I. CHRISTIANITY IS A LATE. It is a Divine inward renewal; it is a new creation; it is an impartation of Divine life; it is not, primarily, an interference with social evils, or any endeavor to set the world's wrong right. St. Paul preached the Christian truth, and bade men seek Christ for themselves, that "they might have life;" but we have no reason whatever for supposing that he attacked the shrine-makers, or even made any peril for himself by arguing against the claims of Diana. The power of Christianity still lies in the change which it works in each individual, the regeneration of the man, his possession of a new life. Christian teachers must deal afterwards with the relations between the Christian life and the family and society; but the Christian preacher comes first and declares that "God hath given unto us eternal life, and this life is in his son: he that hath the Son hath life."

II. CHRISTIANITY IS SURE TO EXERT A SOCIAL INFLUENCE. It comes to save souls; but the action of the renewed cannot fail to tell on social life, bringing in a new set of sentiments and habits, and steadfastly resisting some of the older ones. Illustrations may be found in connection with slavery. Christianity makes no plea against it, and yet, when men become Christians, they are sure to feel the evil of slavery, and are ready to resist it, as a social custom, even at a great sacrifice. So with war. At Ephesus no word need have been spoken about the superstitious use of charms and amulets; but when the Ephesians accepted Christ as their Savior, a social sentiment against these superstitions would speedily be raised. The one all-effectual counteractive to social and moral evils is strong, vigorous, noble Christian life; and just this the world so greatly needs today.

III. CHRISTIANITY, IN EXERTING ITS SOCIAL INFLUENCE, IS SURE TO BEAR HEAVILY ON SOME. It did on the shrine-makers of Ephesus; it has done on slaveholders in England and America; it does on drink-sellers, and on all whose trade is in any form immoral: it does on those who would make personal gain out of the superstitions and fears of the people; it does on those who proclaim skeptical and infidel ideas.

IV. THE INTENSEST OPPOSITION TO CHRISTIANITY IS AROUSED WHERE SELF-INTEREST IS AFFECTED. Men may feel more deeply when they are touched in their emotions, but they make more immediate and active show of their feelings when they are affected in their self-interests. And, on the ground of such self-interest, combinations of men are easily made to resist a truth or a reform. Show how this finds application in these our own milder times. Spiritual Christianity finds itself affecting men's purely worldly interests nowadays. Many a man wages a great fight with himself ere he lets his piety master his very trade; and wins a willingness to sacrifice golden opportunities of advancement and wealth, rather than lose his soul's eternal life. And there are modern illustrations of the way in which men, whose self-interest is touched, will combine to resist revival and reformation. In so many forms the principle laid down by our Lord finds ever fresh illustration: "Ye cannot serve God and mammon." Remarking on the deceptions which lead men to combine against established order or new truth, Bode names the following: -

1. One pretends to high aims, and is influenced by the grossest selfishness.

2. One thinks himself free to act, and is the involuntary instrument of crafty seducers.

3. One values himself as enlightened, and commits the most unreasonable acts of folly.

4. One prides himself that he contends for the right, and perpetrates the most unrighteous deeds of violence.

5. One is filled with extravagant expectations, and in the end gains nothing. - R.T.

These four words would be epitaph enough for any man. It would take four days to tell the object, victories, sufferings of their travels. They trod the streets of the greatest cities, and fell at times among barbarians. Travelling then was hard work, and so it sometimes is now, as when a missionary like Livingstone, or an explorer like Columbus, or a philanthropist like Howard, goes on his travels. I smile when I meet some travellers with their finery, irritabilities, and affectations. They seem to think that the few words of disorganised French they have picked up warrants them carrying themselves higher than before. And then one thinks of Gaius and Aristarchus. Leaving them, however, let us consider the subject of travel.

I. TRAVEL TO LEARN. Some say that a man can learn no more abroad than at home. True if he learns nothing at home. Only those know how to travel who know that it would take a year to go round a room properly. Travelling is the most innocent of pleasures, and as a charming means of enlarging the mind is without an equal.

II. LEARN WHAT TO AVOID AND WHAT TO SEE. A preacher of righteousness needs to speak plainly on that silly, unclean practice of Englishmen abroad of going to see what they call "life" — not that they always go abroad to see it. Call it rather seeing death, foulness. If someone were to go, for one day at least, to some of those shambles and spend the time in clearing up the dirt, it would be well; but that is not the motive. What I like to see when I travel is life — the vine in its glory, the field in its greenness, how men worship, their temples and shrines; and I always look out the English Church to worship the God of my fathers, in the language of my fathers. Some of you never do that. But, think where you would have gone to if you had been Paul's companions. Wherever he went the first thing he asked was, "Where is the synagogue?"

III. TAKE AN AGREEABLE COMPANION. This will make the journey more agreeable. If two men can travel together, they can go anywhere and into any business together. And the same thing might be said of young people who are about to marry. If men and women were to do a little travelling together before marriage there would be fewer ill-assorted marriages.

IV. BE CALM. Don't be irritated at mistakes, disappointments, discomforts. They are precious discipline which will help you much when you get home.

V. KNOW WHAT YOU ARE TO SEE. Read up the objects of interest.

VI. AVOID WHAT YOU CAN SEE AS WELL OR PERHAPS BETTER AT HOME, such as third-rate picture galleries and museums. VII. FIGHT AGAINST DOING ABROAD WHAT YOU WOULD BE ASHAMED TO DO AT HOME. What meanness to do before God what you would not dare to do before man, and amongst strange men what you would not do before friends. It is beautiful to see the Mohammedan, wherever he is, at a certain hour performing his ablutions, and where water is not to be had rubbing himself with sand, and saying his prayer.

(G. Dawson, M. A.)

was, next to the temple of Artemis, its chief glory. It held twenty-five thousand people, and was constructed chiefly for gladiatorial combats with wild beasts and the like, but was also used for dramatic entertainments. The theatre of a Greek city, with its wide open area, was a favourite spot for public meetings of all kinds, just as Hyde Park is with us, or as the Champs de Mars was in the French Revolution. So Vespasian addressed the people in the theatre of Antioch.

(Dean Plumptre.)

1. The histrionic art has claimed much of the attention of the world since the day when Thespis acted his play in a waggon at the festival of Dionysius, until this hour when the finest audience rooms in Paris and London are given up to the drama. The theatre of Ephesus was a vast building — the seats rising in concentric circles until no human voice could reach the multitude, and the playactors had masks which served as speaking trumpets, while there were under the seats reflectors of sound. The building was roofless, but covered with an awning to keep out the glare of the sun, and all the performances were in the daytime; while, at the side, there were porticoes into which many of the people retired in time of rain. The building was an overmastering splendour of marble, and glass, and statuary, and gold, and silver, and precious stones.

2. Paul wanted to attend that theatre. What! had the apostle been so pleased with the writings of Eschylus, Sophocles and Euripedes, that between his sermons he must go and look upon the performances of the theatre? No! He wanted to go into that theatre to preach Christ to the people, and vindicate the cause of truth and righteousness. Indeed, I do not know any place more appropriate for the preaching of the gospel than these palaces of dramatic art. Chatham Theatre in New York was never put to a grander purpose than when in 1857, during the great revival, the doors were thrown open for religious assemblages, and hundreds of souls found that their birth place. But until the ministry shall be invited to preach in all theatres, the best thing we can do is to preach to the actors.

3. But, says someone, "You are their avowed enemy." No, I am not. I acknowledge that there is as much genius in that profession as in any other; that there are men and women in it who are pure, honest, and generous. We must, however, acknowledge that there is an everlasting war between the Church and the playhouse. You do not like the Church. We do not like the theatre. But there is a common ground upon which we can meet today, as souls to be saved or lost, for whom there is a Saviour. I ask the members of the theatrical profession to surrender to Christ on two grounds.

I. BECAUSE OF THE VAST AMOUNT OF USEFULNESS YOU MIGHT WIELD FOR CHRIST. The course of history would have been changed if actors had given themselves to Christian work. It was the dramatic element sanctified in Robert Hall, Chalmers, and Whitfield, that made them the irresistible instruments of righteousness. If Kean, Kemble, Junius Booth, Garrick, and their contemporaries of the stage, had given themselves to the service of the Lord, this would have been a far different world from what it is. If their successors would some night at the close of their performance come to the front of the stage and say, "Ladies and gentlemen, from this time I am a servant of Jesus Christ: I am His for time and for eternity" — it would save the world! "Oh," you say, "that is an impossibility; there is such a prejudice against us, that if we should come and knock at the door of a Christian Church, we would be driven back." Great mistake: When Spencer H. Cone stepped from the burning theatre in Richmond, December 26, 1811, into the pulpit of the Baptist denomination, he was rapturously welcomed, and I ask what impression that man ever made as a play actor compared with that which he made as an apostle. I ask that you give to God your power of impersonation, your grip over the human heart, your capacity to subdue, and transport great assemblages. Garrick and Whitfield were contemporaries; the triumph of the one was in Drury Lane Theatre; of the other in Moorfields. From the door of eternity, which man has the pleasanter retrospect?

II. ON THE GROUND OF YOUR OWN HAPPINESS AND SAFETY. There is no peace for any occupation or profession without Christ. The huzza in the Haymarket and Covent Garden could not give peace to Mrs. Siddons, and Betterton, and Kean, and Macready. The world may laugh at the farce, but the comedian finds it a very serious business. Liston in his day had more power to move the mirth of an audience than any other man. He went one day to Dr. Abernethy, saying: "Oh, doctor, I am so low-spirited; can't you cure me?" Dr. Abernethy, who did not know him, said, "Pooh, pooh, I am not the man you want to see; don't come to a doctor; go to Liston; two doses would cure a madman." Alas for Liston, he might cure others, but he could not cure himself. When I preached on the subject before, several play actresses came and said, "We would like to become Christians, if you could only find for us some other occupation." I said to them what I say to you: that no one ever becomes a Christian until he or she is willing to say, "Lord Jesus, I take Thee now anyhow, come weal or woe, prosperity or privation, comfortable home or almshouse." But God lets no one be shelterless and hungry who comes in that spirit.

(T. De Witt Talmage, D. D.)

Alexander, Apollos, Aristarchus, Demetrius, Diana, Ephesians, Erastus, Gaius, John, Jupiter, Macedonians, Paul, Sceva, Timotheus, Timothy, TyrannusAchaia, Asia, Corinth, Ephesus, Jerusalem, Macedonia, RomeAccord, Along, Aristarchus, Aristar'chus, Carried, Caught, Companions, Company, Confusion, Dragging, Fellow, Fellow-travellers, Filled, Force, Full, Gaius, Ga'ius, Journeying, Macedonia, Macedonians, Macedo'nians, Noise, Paul, Paul's, Riot, Running, Rushed, Seized, Spread, Theater, Theatre, Till, Town, Travel, Traveling, Travellers, Trouble, Uproar1. The Holy Spirit is given by Paul's hands.
8. The Jews blaspheme his doctrine, which is confirmed by miracles.
13. The Jewish exorcists,
16. are beaten by a man who had an evil spirit.
19. Conjuring books are burnt.
21. Demetrius, for love of gain, raises an uproar against Paul;
35. which is appeased by the town clerk.

Acts 19:29

     8739   evil, examples of

Acts 19:23-29

     8483   spiritual warfare, causes

Acts 19:23-40

     5919   popularity

Acts 19:23-41

     4345   metalworkers
     5936   riots

Acts 19:28-29

     5964   temper

Would-Be Exorcists
'...Jesus I know, and Paul I know; but who are ye?' --ACTS xix. 15. These exorcists had no personal union with Jesus. To them He was only 'Jesus whom Paul preached.' They spoke His name tentatively, as an experiment, and imitatively. To command 'in the name of Jesus' was an appeal to Jesus to glorify His name and exert His power, and so when the speaker had no real faith in the name or the power, there was no answer, because there was really no appeal. I. The only power which can cast out the evil …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Two Fruitful Years
'And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples. 2. He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. 3. And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. 4. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Fight with Wild Beasts at Ephesus
'After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. 22. So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season. 23. And the same time there arose no small stir about that way. 24. For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Whitsunday.
Have you received the Holy Ghost since ye believed? It appears, by what follows these words, that the question here related especially to those gifts of the Holy Ghost which were given, in the first age of the church, as a sign of God's power, and a witness that the work of the gospel was from God. Yet although this be so, and therefore the words, in this particular sense, cannot to any good purpose be asked now; yet there is another sense, and that not a lower but a far higher one, in which we …
Thomas Arnold—The Christian Life

On the Study of the Evidences of Christianity.
THE investigation of that important and extensive subject which includes what have been usually designated as The Evidences of Revelation,' has prescriptively occupied a considerable space in the field of theological literature, especially as cultivated in England. There is scarcely one, perhaps, of our more eminent divines who has not in a greater or less degree distinguished himself in this department, and scarcely an aspirant for theological distinction who has not thought it one of the surest …
Frederick Temple—Essays and Reviews: The Education of the World

Paul's Journeys Acts 13:1-38:31
On this third journey he was already planning to go to Rome (Acts 19:21) and wrote an epistle to the Romans announcing his coming (Rom. 1:7, 15). +The Chief City+, in which Paul spent most of his time (Acts 19:1, 8, 10), between two and three years upon this journey, was Ephesus in Asia Minor. This city situated midway between the extreme points of his former missionary journeys was a place where Ephesus has been thus described: "It had been one of the early Greek colonies, later the capital …
Henry T. Sell—Bible Studies in the Life of Paul

The Pastoral Epistles.
Comp. § 33, pp. 327-329. Contents. The three Pastoral Epistles, two to Timothy and one to Titus, form a group by themselves, and represent the last stage of the apostle's life and labors, with his parting counsels to his beloved disciples and fellow-workers. They show us the transition of the apostolic church from primitive simplicity to a more definite system of doctrine and form of government. This is just what we might expect from the probable time of their composition after the first Roman …
Philip Schaff—History of the Christian Church, Volume I

Whether Baptism May be Reiterated?
Objection 1: It seems that Baptism may be reiterated. For Baptism was instituted, seemingly, in order to wash away sins. But sins are reiterated. Therefore much more should Baptism be reiterated: because Christ's mercy surpasses man's guilt. Objection 2: Further, John the Baptist received special commendation from Christ, Who said of him (Mat. 11:11): "There hath not risen among them that are born of women, a greater than John the Baptist." But those whom John had baptized were baptized again, according …
Saint Thomas Aquinas—Summa Theologica

Pastor in Parish (ii. ).
Work on in hope; the plough, the sickle wield; Thy Master is the harvest's Master too; He gives the golden seed, He owns the field, And does Himself what His true servants do. I take up again the all-important subject of Pastoral Visitation, for the same sort of informal and fragmentary treatment as that attempted in the last chapter, and with the same feeling that the subject is practically inexhaustible. LET THE VISITOR BE A TEACHER, WATCHING FOR OPPORTUNITIES. One object which the visitor will …
Handley C. G. Moule—To My Younger Brethren

The Scriptures
Q-II: WHAT RULE HAS GOD GIVEN TO DIRECT US HOW WE MAY GLORIFY AND ENJOY HIM? A: The Word of God, which is contained in the scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him. 2 Tim 3:16. All Scripture is given by inspiration of God,' By Scripture is understood the sacred Book of God. It is given by divine inspiration; that is, the Scripture is not the contrivance of man's brain, but is divine in its origin. The image of Diana was had in veneration …
Thomas Watson—A Body of Divinity

Christ's Exaltation
'Wherefore God also has highly exalted him, and given him a name above every name, &c.' Phil 2:2. We have before spoken of Christ's humiliation; we shall now speak of his exaltation. Before you saw the Sun of Righteousness in the eclipse; now you shall see it coming out of the eclipse, and shining in its full glory. Wherefore God has highly exalted him;' super exaltavit, Ambrose. Above all exaltation.' Q-28: WHEREIN CONSISTS CHRIST'S EXALTATION? A: In his rising from the dead, his ascending into …
Thomas Watson—A Body of Divinity

The Old Faiths and the New
SECOND GROUP OF EPISTLES GALATIANS. FIRST AND SECOND CORINTHIANS. ROMANS. PROBLEMS OF EARLY CHRISTIANITY The new faith in Christ made large claims for itself. It marked an advance upon Judaism and maintained that in Christ was fulfilled all the promises made by the prophets of the coming of the Jewish Messiah. It radically antagonized the heathen religions. It had a double task to win men out of Judaism and heathenism. Only by a careful study of these great doctrinal Epistles, and the …
Henry T. Sell—Bible Studies in the Life of Paul

The Supremacy of Christ
THIRD GROUP OF EPISTLES COLOSSIANS. PHILEMON. EPHESIANS. PHILIPPIANS. THE QUESTION AT ISSUE +The Supremacy of Christ.+--These Epistles mark a new stage in the writings of Paul. The great question discussed in the second group of Epistles was in regard to the terms of salvation. The question now at issue (in Colossians, Ephesians, Philippian+The Reason for the Raising of this Question+ was the development of certain false religious beliefs among which were, "asceticism, the worship of angels, …
Henry T. Sell—Bible Studies in the Life of Paul

The Spirit and Power of Elias.
(LUKE I. 17.) "Oh, may I join the choir invisible Of those immortal dead who live again In minds made better by their presence: live In pulses stirred to generosity; In deeds of daring rectitude; in scorn For miserable aims that end with self; In thoughts sublime that pierce the night like stars, And with their mild persistence urge man's search To vaster issues." The Old Covenant and the New--Elijah and the Baptist--A Parallel--The Servant inferior to the Lord--The Baptism of the Holy Ghost--The …
F. B. Meyer—John the Baptist

Baptism unto Repentance
(MARK I. 4.) "The last and greatest herald of heaven's King, Girt with rough skins, hies to the desert wild; Among that savage brood the woods doth bring, Which he more harmless found than man, and mild. "His food was locusts and what there doth spring, With honey that from virgin hives distill'd, Parch'd body, hollow eyes, some uncouth thing Made him appear, long since from earth exiled." W. DRUMMOND, of Hawthornden. Repentance: its Nature--Repentance: how Produced--Repentance: its Evidences--Repentance: …
F. B. Meyer—John the Baptist

Elucidation.
The argument (p. 673, note 6,) is conclusive, but not clear. The disciples of John must have been baptized by him, (Luke vii. 29-30) and "all the people," must have included those whom Jesus called. But, this was not Christ's baptism: See Acts xix. 2, 5. Compare note 8, p. 673. And see the American Editor's "Apollos." …
Tertullian—On Baptism

Whether those who had Been Baptized with John's Baptism had to be Baptized with the Baptism of Christ?
Objection 1: It would seem that those who had been baptized with John's baptism had not to be baptized with the baptism of Christ. For John was not less than the apostles, since of him is it written (Mat. 11:11): "There hath not risen among them that are born of women a greater than John the Baptist." But those who were baptized by the apostles were not baptized again, but only received the imposition of hands; for it is written (Acts 8:16,17) that some were "only baptized" by Philip "in the name …
Saint Thomas Aquinas—Summa Theologica

Whether the Wicked Can Work Miracles?
Objection 1: It would seem that the wicked cannot work miracles. For miracles are wrought through prayer, as stated above (A[1], ad 1). Now the prayer of a sinner is not granted, according to Jn. 9:31, "We know that God doth not hear sinners," and Prov. 28:9, "He that turneth away his ear from hearing the law, his prayer shall be an abomination." Therefore it would seem that the wicked cannot work miracles. Objection 2: Further, miracles are ascribed to faith, according to Mat. 17:19, "If you have …
Saint Thomas Aquinas—Summa Theologica

How Long Between?
It is often asked what time must elapse between the regenerating by the Spirit and the filling with the Spirit? for be it remembered the Filling is as real and distinct and definite a blessing as the regenerating. Many people know the moment of their new birth; they were conscious of the change; so also many know when they were "filled with the Holy Ghost;" it was a blessed, bright, conscious experience, and it is as impossible to argue them out of the one experience as out of the other. On the other …
John MacNeil—The Spirit-Filled Life

The Doctrine of the Church i. Definition; Distinctions.
1. OLD TESTAMENT. 2. NEW TESTAMENT. 3. THE CHURCH; CHRISTENDOM; KINGDOM. II. THE FOUNDING OF THE CHURCH. 1. IN PROPHECY AND PROMISE. 2. HISTORICALLY FOUNDED. III. MEMBERSHIP IN THE CHURCH. Conditions of Entrance; Characteristics. 1. REPENTANCE AND BAPTISM. 2. FAITH IN THE DEITY OF JESUS CHRIST. 3. REGENERATION. 4. PUBLIC CONFESSION OF CHRIST--BAPTISM. 5. ADHERENCE TO THE APOSTLES' DOCTRINE. 6. CHARACTERISTICS. IV. FIGURES UNDER WHICH THE CHURCH IS PRESENTED. 1. THE BODY OF CHRIST. 2. THE TEMPLE OF …
Rev. William Evans—The Great Doctrines of the Bible

Gifts no Certain Evidence of Grace.
"In this rejoice not, that the Spirits are subject unto you; but rather rejoice, because your Names are written in Heaven." Abundant notice of Christ's coming preceded that interesting' event. "To him gave all the prophets witness." Neither was his entrance here unattended. It was announced by an angelic choir; by a miraculous star; and by a band of eastern magi. The manger which contained him, was particularly pointed out to the shepherds, and his person designated by inspired Simon and Anna. Again, …
Andrew Lee et al—Sermons on Various Important Subjects

Preventive against Backsliding.
It is most instructive to note how exceedingly anxious the early Christians were, that, as soon as a man was converted, he should be "filled with the Holy Ghost." They knew no reason why weary wastes of disappointing years should stretch between Bethel and Peniel, between the Cross and Pentecost. They knew it was not God's will that forty years of wilderness wanderings should lie between Egypt and the Promised Land (Deut. i. 2). When Peter and John came to the Samaritans, and found that they were …
John MacNeil—The Spirit-Filled Life

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