on Ida and settled dark on Tenedos and the deep. With the view of the distant land of Macedonia imprinted on his memory, and the thought of Europe's miserable Heathenism deep in his heart, he was prepared, like Peter at Joppa,' to receive the full meaning of the voice which spoke to him in a dream. In the visions of the night, a form appeared to come and stand by him; and he recognized in the supernatural visitant "a man of Macedonia," who came to plead the spiritual wants of his country. It was the voice of the sick inquiring for a physician, — of the ignorant seeking for wisdom, the voice which ever since has been calling on the Church to extend the Gospel to Heathendom,-"Come over and help us." Virgil has described an evening' and a sunrise' on this coast, before and after an eventful night. That night was indeed eventful in which St. Paul received his commission to proceed to Macedonia. The commission was promptly executed. The morning-star appeared over the cliffs of Ida. The sun rose and spread the day over the sea and the islands as far as Athos and Samothrace. The men of Troas awoke to their trade and their labor. Among those who were busy about the shipping in the harbor were the newly-arrived Christian travellers, seeking for a passage to Europe,-Paul, and Silas, and Timotheus,- and that new companion, “Luke' the beloved Physician," who, whether by pre-arrangement, or by a providential meeting, or (it may be) even in consequence of the Apostle's delicate health, now joined the mission, of which he afterwards wrote the history. God provided a ship for the messengers He had chosen and (to use the language of a more sacred poetry than that "At an equilateral triangle.'" Sailing Directory, 1 See the remarks on St. Peter's vision, p. 87. See also p. 97, n. 2, and p. 183. Acts xvi. 9. * St. Paul may have known, by his dress, or by his words, or by an immediate intuition, that he was "a man of Macedonia." Grotius suggests the notion of a representative or guardian angel of Macedonia, as the "prince of Persia," &c., in Dan. x. The words "help ua,” imply that the man who appeared to St. Paul was a representative of many. This is remarked by Baumgarten, whose observations on the significance of this vision are wel worth considering. Apostelgesch., ii. p. 199. (Eng. Trans. ii. 110.) En. II. 250, • Acts xvi. 10. We should notice here not only change of person from the third to the first, but the simultaneous transition (as it has been well expressed) from the historical to the antoptical style, as shown by the fuller enumeration of details. We shall return to this sub ject again, when we come to the point where St. Luke parts from St. Paul at Philippi: meantime we may remark that it is highly probable that they had already met and labored together at Antioch. • We must remember the recent sickness in Galatia, p. 235. See below, p. 208. CROSSING OVER TO EUROPE. 243 which has made these coasts illustrious)" He brought the wind out of His treasuries, and by His power He brought in the south wind," ' and prospered the voyage of His servants. CHAPTER IX. Voyage by Samothrace to Neapolis. - Philippi. - Constitution of a Colony. - Lydia. — The Demoniac Slave. - Paul and Silas arrested. The Prison and the Jailer.-The Magis trates. Departure from Philippi. - St. Luke. - Macedonia described. Its Condition as a Frovince. The Via Egnatia. — St. Paul's Journey through Amphipolis and Apollonis. — Thessalonica. The Synagogue.—Subjects of St. Paul's Preaching. Persecution, Tamult, and Flight. — The Jews at Berces. — St. Paul again persecuted.-- Proceeds to Athens. THE THE weather itself was propitious to the voyage from Asia to Europe. It is evident that Paul and his companions sailed from Troas with a fair wind. On a later occasion we are told that five days were spent on the passage from Philippi to Troas. On the present occasion the same voyage, in the opposite direction, was made in two. If we attend to St. Luke's technical expression,' which literally means that they "sailed before the wind," and take into account that the pas sage to the west, between Tenedos and Lemnos, is attended with some risk, we may infer that the wind blew from the southward. The southerly winds in this part of the Archipelago do not usually last long, but they often blow with considerable force. Sometimes they are sufficiently strong to counteract the current which sets to the southward from the mouth of the Dardanelles. 1 Compare Acts xvi. 11, 12, with xx. 6. For the expression, "sailed from Philippi (xx. 6), and the relation of Philippi with its harbor, Neapolis, see below, p. 249, n. 4. It occurs again in Acts xxi. 1, evidently in the same sense. 3“All ships should pass to the eastward of Tenedos.... Ships that go to the westward in calms may drift on the shoals of Lemnos, and the S. E. end of that island being very low is not seen above nine miles off. ... It is also to be recollected, that very dangerous shoals extend from the N. W. and W. ends of Tenedos."-Purdy's Sailing Directory, pp. 158, 189. Captain Stewart says (p. 63): “ To work up to the Dardanelles, I prefer going inside of Tenedos . . . you can go by your send, and, during light winds, you may anchor However this might be on the day anywhere. If you go outside of Tenedos, and it falls calm, the current sets you towards the shoal off Lemnos." (The writer has heard this and what follows confirmed by those who have had practical experience in the merchantservice in the Levant.) The same inference may be drawn from the fact of their going to Samothrace at all Had the wind blown from the northward or the eastward, they probably would not have done so. Had it blown from the westward, they could not have made the passage in two days, especially as the currents are contrary. This consistency in minute details should he carefully noticed, as tending to confirm the veracity of the narrative. "The current from the Dardanelles begins to run strongly to the southward at Tenedos, |