we find that contributions were made for the poor of Jerusalem, by the Christian converts of Greece, particularly in Macedonia, and Achaia'.

The following observations will satisfy us, concerning the purity of our Apostle's conduct, in the suspicious business of a pecuniary contribution.

1st, He disclaims the having received any inspired authority for the directions which he is giving: "I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love," (2 Cor. viii. 8.) Who that had a sinister purpose to answer, by the recommending of subscriptions, would thus distinguish, and thus lower the credit of his own recommendation ?

2dly, Although he asserts the general right of Christian ministers, to a maintenance from their ministry, yet he protests against the making use of this right, in his own person: "even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel; but I have used none of these things, neither have I written these things, that it should be so done unto me; for it were better for me to die, than that any man should make my glorying, that is, my professions of disinterestedness, void," 1 Cor. ix. 14, 15.

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3dly, He repeatedly proposes, that there should be associates with himself, in the management of the public bounty; not colleagues of his own appointment, but persons elected for that purpose, by the contributors themselves: "and when come, whomsoever ye shall approve by your letters, them will I send, to bring your liberality unto Jerusalem; and if it be meet that I go also, they shall go with me,” (1 Cor. xvi. 3, 4.) And in the second Epistle, what is here proposed, we find actually done, and done for the very purpose of guarding his character against any imputation that might be brought upon it, in the discharge of a pecuniary trust: "and we have sent with him the brother, whose praise is in the Gospel, throughout all the Churches; and not that only, but who was also chosen of the Churches, to travel with us with this grace (gift), which is administered by us, to the glory of the same Lord, and the declaration

To convey these contributions to Jerusalem, was one motive, which induced St. Paul to undertake the present journey. This we learn from certain passages in Epistles, which he wrote just before he made this fifth visit. Thus he says to the Corinthians, "Now concerning the collection for the saints, as I have given order to the Churches of Galatia, even so do ye. Upon the first day of the week, let every one lay by him in store, according as God hath prospered him, that there be no gatherings when I come. And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. And if it be meet that I go also, they shall go with me." To the Romans he says, "Now I go unto Jerusalem, to minister unto the saints, for it hath pleased them of Macedonia and Achaia, to make a certain contribution for the poor saints, which are at Jerusalem. Agreeably to what is stated in the above passages, we find in the history given in The Acts, that when St. Paul was at Ephesus, declaration of your ready mind; avoiding this, that no man should blame us in this abundance, which is administered by us; providing for things honest, not only in the sight of the Lord, but also in the sight of men," that is, "not resting in the consciousness of our own integrity, but in such a subject, careful also to approve our integrity to the public judgement." (2 Cor. viii. 18-21.) Paley's Hora Paulina.

b 1 Cor. xvi. 1-4.

Rom. xv. 25, 26.

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subsequent to his fourth visit to Jerusalem, "he sent Timotheus, and Erastus into Macedonia," while he himself stayed in Asia for a season," Acts xix. 22. St. Paul also himself afterwards visited Macedonia, in his way to Jerusalem; and, indeed, St. Paul, when pleading before Felix the Roman Governor, modestly alludes to the occasion, which gave rise to this his fifth visit to Jerusalem. "Now after many years, I came to bring alms to my nation, and offerings," Acts xxiv. 17. Such being the primary object St. Paul had in view, it appears that this journey was undertaken to benefit, not himself, but others.

When once this truly excellent Apostle was persuaded, that any undertaking was agreeable to the will of God, no sense of personal danger; no entreaties of his friends; no fear of his enemies, could divert him from his purpose. Hence, although the Holy Ghost witnessed to Paul, that bonds and afflictions awaited him in every city, none of those things moved him, neither (as he said,) did he count his life dear unto himself, so 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, (Acts xx. 23, 24.) We learn from the history, that in his way from Greece to Jerusalem,

Paul determined to sail by Ephesus, because he hasted to be at Jerusalem the day of Pentecost. The reason of this is obvious. Although St. Paul could not, as a Christian, attach any great importance to this religious feast of the Jews, yet he knew that as it was customary, for a vast concourse of people to attend on such solemn occasions, he should have the greater opportunity of testifying of Christ, and the doctrines of Christianity.

SECT. III.

St. Paul's fifth Visit to Jerusalem-continued.

BEFORE we proceed to review the occurrences which took place upon St. Paul's arrival at Jerusalem, it will be interesting to advert to some of the events which happened on his route thither. Having arrived from Greece at Miletus, a town of Ionia, near the sea-coast, and not far from Ephesus, St. Paul sent to Ephesus for the elders of the Church. St. Paul had personally ministered among the Ephesians for the space of about three years, and his labours among them had been fol

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lowed by the happiest consequences, "so that mightily grew the word of God and prevailed." Acts xix. 20. The elders of Ephesus would, therefore, rejoice at the opportunity afforded them of receiving advice from one whose ministry had been attended with such successful results, while on the other hand, St. Paul would feel equal pleasure in testifying the regard which he entertained towards the Ephesians, and in giving the elders of their church, such instructions as would most conduce to its peace and welfare. When, therefore, the elders had arrived, St. Paul addressed them in a speech which was characterized by strong feeling, ardent piety, and sound instruction; a speech at once calculated to display the deep interest which St. Paul took in the success of the Gospel, and the disinterested and unwearied zeal, with which he had devoted himself to the discharge of his ministry among them. 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. And they accompanied him to the ship. Acts xx. 36, 37, 38. The scene here described may

See Acts xx. 18-35