I do not propose to discuss the roads by which St. Paul may have travelled through the province of Asia on this eventful visit, nor to discuss the architectural features, or the geographical position of the city of Ephesus. These things I shall leave to the writers who have treated of St. Paul's life. I now confine myself to the notices inserted by St. Luke concerning the Apostle's Ephesian work, and about it I note that upon his arrival St. Paul came in contact with a small congregation of the disciples of John the Baptist,[186] who had hitherto escaped the notice of the small Church existing at Ephesus. This need not excite our wonder. We are apt to think that because Christianity is now such a dominant element in our own intellectual and religious atmosphere it must always have been the same. Ephesus, too, was then an immense city, with a large population of Jews, who may have had many synagogues. These few disciples of John the Baptist may have worshipped in a synagogue which never heard of the brief visit of a Cilician Jew, a teacher named Saul of Tarsus, much less of the quiet efforts of Aquila and Priscilla, the tentmakers, lately come from Corinth. St. Paul, on his second visit, soon came in contact with these men. He at once asked them a question which tested their position and attainments in the Divine life, and sheds for us a vivid light upon apostolic doctrine and practice. "Did ye receive the Holy Ghost when ye believed?" is plainly an inquiry whether they had enjoyed the blessing connected with the solemn imposition of hands, from which has been derived the rite of confirmation, as I showed in the previous volume. The disciples soon revealed the imperfect character of their religion by their reply: "Nay, we did not so much as hear whether the Holy Ghost was," words which led St. Paul to demand what in that case was the nature of their baptism. "Into what then were ye baptized?" and they said, "Into John's baptism." [186] The movement instituted by St. John the Baptist was perpetuated into the second century, and in some measure developed into, or connected itself with, the sect subsequently called the Hemerobaptists. The history of this movement from apostolic days is elaborately traced by Bishop Lightfoot in his Essay on the Essenes, contained in his _Colossians and Philemon_; see especially pp. 400-407, to which we must refer the reader desirous of more information. The Hemerobaptists are mentioned in the _Clementine Recognitions_, i. 54, the _Clementine Homilies_, ii. 23, which date from about 200 A.D., and in the _Apostolic Constitutions_, vi. 6, which may be put down as a century later. This shows the continuity of the sect. There are still some fragments of it existing in Babylonia, under the name of Mandeans: see further the article "Sabians" in Smith's _Dict. Christ. Biog._, iv. 569-73.