religion: it blinds the understanding, hardens the heart, and converts men into savages thirsting for blood. Such was its effect upon these Jews, who, having charged an innocent and virtuous individual with crimes which he had never committed, seek his life, and are so impatient to accomplish their wishes, that they cannot wait for the usual forms of justice. Nothing short of his immediate death will satisfy their fury. Religion, however, disdains the use of all such means for its support: reason and argument are its only weapons of defence; if these fail, it allows us not to have recourse to others. While we view the conduct of these Jewish zealots with horror, let us not forget that we are liable to the same passions, and endeavour to check at its first appearance every thing, in ourselves or others, which has this tendency. Their violence, as here recorded, serves as a useful warning to all future generations, to avoid a conduct which mankind in all ages have been but too much inclined to imitate. It likewise serves to prove, what the history asserts, the eminence which the apostle had attained, and the success of his labours in preaching the gospel. Against a person less illustrious they would not have been so exasperated.

2. From the conduct of the multitude on this occasion we may learn the danger of tumultuous proceedings, and the necessity of having courts of law, where witnesses may be examined at leisure and the truth sifted out with deliberation and care: for we see that when the contrary method is employed, when men become judges in their own cause, when an ignorant and heated multitude take the law into their own hands, and administer it according to their own pleasure, nothing but tumult and confusion arises, and while some cry one thing and some another, truth and error, justice and injustice are confounded, and the innocent suffer instead of the guilty. With such proceedings, under whatever specious pretence conducted, let us, my brethren, have no concern.

3. Let us admire the presence of mind which the apostle discovered, in thinking of an address to the multitude from the steps by which he ascended to the castle. He had just been cruelly beaten by an enraged populace; he was still sore with the bruises which he had received; they were pressing upon him with the utmost violence, and uttering the most horrid cries for his life: yet he had no sooner reached an eminence, from which he might be seen and heard, than he feels an irresistible desire to address them in vindication of himself and of his religion. That he experienced some resentment at such unjust usage cannot be doubted, since his feelings were as acute as those of other men; yet he represses his resentment, and forgets the injury, as soon as he has an opportunity of doing good. Happy are they who, when placed, like the apostle, in new and extraordinary circumstances, know how to seize every incident and every circumstance, and to apply it to some useful purpose.

Acts xxii. 1-29.

Paul, having requested leave of the chief captain, as he was carried a prisoner into the castle, to address the multitude, now makes his defence, which consists in a history of his education and conversion, intending to show, had the Jews permitted him to proceed, that he had good reason for becoming a Christian. As the account of his conversion was before given, in the ninth chapter of this history, it will be unnecessary to make any further observations upon it, except in those instances where the two accounts may differ.

1.

Brethren and fathers, hear ye my defence, which I now make unto

you.

2. And when they heard that he spake in the Hebrew tongue to them, they kept the more silence;

As this was their native language, they were well pleased to find him make use of it and not of Greek. And he saith,

3. I am verily a man who am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city, at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, rather, "instructed after the strictness of the law of the fathers," referring to his master's being a Pharisee, and was zealous towards God, or, "very zealous," as ye are all this day.

When the Hebrews express themselves in the superlative degree, they use the name of God. Rom, x. 2.

4.

And I persecuted this way, "the professors of this religion," unto death, binding and delivering into prison both men and women.

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5. As also the high-priest doth bear me witness, can bear me witness," and all the estate of the elders: from whom also I received letters unto the brethren, i, e. to the Jews, and went to

Damascus, to bring them that were there bound unto Jerusalem.

6. And it came to pass that as I made my journey, and was come nigh unto Damascus, about noon, suddenly there shone from heaven a great light round about me;

7. And I fell unto the ground, and heard a voice, saying unto me, Saul, Saul, why persecutest thou me?

8. And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou perse

cutest,

9. And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me.

The former account of this transaction says that the persons who accompanied Paul heard a voice, but saw no man; it is probable, therefore, that they heard a noise, although no articulate sound, not being near enough for that purpose. This supposition will reconcile the two accounts.

10. And I said, What shall I do, Lord? and the Lord said unto me, Arise, and go into Damascus, and there it shall be told thee of all things which are appointed for thee to do.

11.

And when I could not see for the glory of that light, for its excessive brightness, being led by the hand of those that were with me, I came to Damascus.

12. And one Ananias, a devout man according to the law, having a good report of all the Jews that dwelt there, (and therefore not likely to be concerned in an imposture)

13. Came unto me, and stood, and said unto me, Brother Saul, receive thy sight; and the same hour, "the same moment," I looked upon him, i. e. my sight was restored.

The former account informs us that this visit was made to Paul in consequence of a vision with which Ananias was favoured, directing him to go.

14. And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth.

Jesus of Nazareth is denominated the just one more than once in this history, Acts iii. 14. vii. 52. and the appellation seems to have been borrowed from 2 Sam. xxiii. 3. where the Messiah is foretold under that name, when the language is properly translated *.

*Grey on the last words of David.