Acts 26

Acts 26:1

Paul makes his defence before Agrippa, Festus, and the rest of the audience, in a manner which leads them to conclude, he might have been set at liberty had he not appealed to Cæsar. Acts XXVI. 1, to the end.

Acts XXVI. 1.

THEN Agrippa said unto Paul, when he stood before him and Festus, and that great assembly of nobility and gentry which was met at his examination, It is now permitted unto thee to speak for thyself; do it therefore with freedom, and be assured that all due regard shall be paid to what thou hast to offer on this occasion.

ACTS. XXVI. 1.

THEN Agrippa said unto Paul, Thou art permitted to speak for thyself.

Paul makes his defence before Agrippa.

Then Paul, stretching forth his hand in a graceful and respectful manner, addressed himself to the splendid audience before which he stood, and made his defence in terms like these:

O King Agrippa, I esteem myself peculiarly happy, and look upon it as no small advantage to me and my cause, that I am this day called to make my defence before thee, concerning all those things of which I am accused by the Jews: Especially as I know that thou art accurately acquainted with all things that relate to the customs which prevail, and the questions which are in debate among the Jews; to some of which my cause and discourse will refer: wherefore I humbly entreat thee, that thou wilt hear me with patience and indulgence, since it is necessary for me to enlarge circumstantially upon some important particulars, which cannot be justly represented in a few words.

I will therefore begin with observing, that the manner of my life from my youth, which from the beginning of that age was spent among those of my own nation at Jerusalem, is well known to all the Jews there, Who were acquainted with me from the first of my setting out in the world, and indeed from the very time of my entrance upon a course of liberal education under that celebrated master Gamaliel; and if they would candidly testify what they know to be true, they would join with me

a Stretching forth his hand.] Elsner (Observ. Vol. I. p. 478, 479,) shews this to have been esteemed at that time a very decent expression of an earnestness in one that spoke in public, though some of the most illustrious Greek orators in earlier ages, such as Pericles, Themistocles, and Aristides, thought it a point of modesty to avoid it. But this was the effect of a false taste; and it is plain the eloquent Demosthenes, often used the same gesture with St. Paul there.

b Especially as thou art acquainted with all the customs, &c.] Some manuscripts have added here adnex, or tricusm, which our translators have received into their version; but there is no necessity for this addition, as appears from several instances of the like construction in the most approved Greek authors, which are produced in their remarks on this place by De Dieu, and Raphelius. (Annot. ex Xen. p. 187.) It is apparent, that Agrippa must have had great advanta-

ges for an accurate acquaintance with the Jewish customs, from his education under his father Herod Agrippa, and his long abode at Jerusalem; and agreeably to this, by the permission of the emperor, he had the direction of the sacred treasure, the government of the temple, and the right of nominating the high priest, as Dr. Lardner has observed and proved; Credib. Book I. chap. 1, § 9, Vol. I. p. 49.

c From the beginning of that age.] Probably, as Dr. Wells observes in his just criticism on these words, (Sacred Geograph. Vol. III. p. 280,) he had in his childhood been brought up in the schools of Tarsus, and there formed to an acquaintance with the politest of the Greek and Roman authors, till he entered on a kind of academical course under the celebrated Gamaliel about the 15th or 16th year of his age, when he came to Jerusalem, and was there educated from the beginning of his youth.

He was brought up a Pharisee, and believed the resurrection.

in assuring you, that I lived a Pharisee, accord- Ivi. ing to the rules observed by that which you Acts well know to be the strictest sect of our religion, xxvi. in every thing relating not only to the written 5 law of God, but likewise to the traditions of 6 the fathers. And now I stand in judgment in the midst of this assembly, not for any crime that I have committed, but indeed for the hope of that promise of a resurrection to eternal life and happiness by means of the Messiah, which in time past was made by God unto [our] fathers: 7 To the accomplishment of which important [promise] all the known remainders of our twelve tribes, in one part of the world or another, hope to attain; and by the expectation which they have of it, are animated in all their labours and sufferings for religion, while they are worshipping continually night and day, in the stated and constant performance of their morning and evening devotions, whether in the temple, or in other places in which they present their prayers; concerning which hope, O King Agrippa, glorious and reasonable as it is, I may truly say I am now most unjustly and inconsistently accused by the Jews: For the doctrine I preach contains the fullest assurance and demonstration of a resurrection that ever was given to the world; and I am persuaded it is this that provokes those of my enemies who disbelieve it, to prosecute me with so much 8 malice. But can there indeed be any evil in maintaining this doctrine myself, and endeavouring to convince others of it? Permit me, O my honoured auditors, to appeal to you and say, Why should it be judged an incredible thing by any of you; that God, a being of infinite perfections, and the original author of 8 Why should it be thought a thing incredible with you,

The strictest sect of our religion.] So Luke xviii.11, 12; Mat. xxiii. 5, 23, 25, 28.) Josephus calls the sect of the Pharisees, And Witsius assures us, (I suppose on the almost in the very words which the apostle authority of some rabbies,) that they used uses, Bell Jud lib. i. cap. 5, [al. 4,] § 2, to sleep on narrow planks, that, falling down and in a variety of other passages collected from them, they might soon be awakened by Mr. Biscoe at Boyle’s Lect. chap. iv. § 3, to prayer, and that others lay on gravel, and p. 92. And Dr. Whitby has shewn, (in placed thorns so near them, that they could his learned note on this text,) that it was in not turn without being pricked by them many respects stricter, both as to doctrine Wits. Miletum. cap. 1, § 15. and life, than that of the Essenes. It ap- ‘That promise, which was made by God unpears from the gospels, that many rigorous to our fathers.] See the paraphrase and note: ceverities were used by them. (Compare and con Luke xx. 37, 38, Vol. II. § 155.

erly had en a persecutor of the Christians;

the human frame, should raise the dead, and so continue their existence in a future state? Will not his almighty power enable him to do it? and will not the honour of his moral attributes be hereby illustrated and vindicated? And if it be credible, is it not important enough to deserve the most attentive regard? I am confident, Sirs, you would all have thought it so, had you passed through such extraordinary scenes as occasioned a change in my views and conduct; which therefore I will plainly and fully open to this august assembly.

I once indeed thought with myself, that I ought in conscience to do many things most contrary to the name, and destructive of the interest and religion of Jesus the Nazarene, whom under that title I once impiously derided, esteeming all his pretences to be the Messiah most false and contemptible. I determined therefore to exert all my power against those who owned him under that character; Which accordingly I did, particularly in Jerusalem, where many now living were witnesses of my wild rage, and cannot but remember, how I shut up many of the saints in prisons, having received authority from the chief priests, to do it; and how when [some of them] were killed, I gave my vote against them, and did all I could to animate both the rulers and the people to cut them off from the face of the earth: [Compare Acts viii. 1, 3; xxii. 19, 20.] And frequently punishing them in all the synagogues, wherever I could meet with them, I compelled them, if I could possibly effect it, to blaspheme the name of Jesus Christ, which I now so highly revere, and openly to

“Why should it be judged an incredible thing, &c.] Beza would place a mark of interrogation after Ti, and read it, What? is it thought incredible? &c. which is indeed suited to the animated manner of Paul’s speaking; and a thousand such examples occur in ancient authors, where the persons introduced must be supposed perfectly to understand the rules of deorum.

“I gave my vote against them.] Paul had no vote in the Sanhedrim, nor do we certainly know, that any more than Stephen were put to death for Christianity before Paul’s conversion in whose condemnation

there was no voting at all. But the meaning plainly is, (as Beza well observes,) that he instigated the people against them, much as he could, in that instance, and any other that might occur, whether a Jerusalem or elsewhere, which, (as we hinted before, note on Acts xxii. 4, p. 324,) might perhaps be more than are recorded: accordingly the Syriac renders it I joined with those that condemned them; and Grotius observes, that the Greek phrase κλῆναι κλῆναι, has sometimes this general signification.

“I compelled them to blaspheme.] I cannot think with the learned Witsius, that

But was converted by a miraculous appearance

renounce all dependance upon him: And being exceedingly mad against them, I persecuted them even to those foreign cities to which some of them had fled, hunting out the poor refugees, and endeavouring to drive them not only out of their country, but out of the world.

In this view as I was going to Damascus, with authority and commission from the chief priests to execute this cruel purpose against all the Christians I could find there, [compare Acts ix. 2, & seq.] At midday, [while I was] in the way thither, and was drawing near the end of my journey, I solemnly declare before thee, O King Agrippa, and before this assembly, as in the presence of God, I saw a great and most astonishing light from heaven, exceeding the splendor of the sun, shining about me, and those who travelled with me. And when we were all fallen down to the earth, as if we had been struck with lightning, I very distinctly heard a voice speaking to me, and saying in the Hebrew language, Saul, Saul, why dost thou persecute me? [It is] hard or thee to attempt an opposition to me, and madly to presume to kick against the goads. And I said in astonishment, Who art thou, Lord, and which way have I persecuted thee? And who can judge of my surprise, when he who appeared to me in this divine lustre and glory, said, I am Jesus the Nazarene, whom thou persecutest by the opposition thou art making to my cause and interest. But though, by engaging in this desperate attempt, thou hast forfeited thy life, I am determined graciously to spare it, and to use thee hereafter, as the instrument of my glory; arise, therefore, and stand upon thy feet; for to this purpose I have in this extraordinary manner appeared unto thee, even to ordain thee a minister of my gospel, and a witness both of the things which thou hast now seen, and of

this refers to his obliging them to use that form of prayer ascribed to Gamaliel, in which the Christian religion was mentioned as heresy; and by imposing which, he supposes, it was intended to prevent Christians from joining in synagogue worship. (Wits. Miletem. cap 1, § 22.) But the frequent instances we have of the apostles going into the synagogues, and joining in their worship, plainly shew that prayer not to have been so anciently received. A known passage in Pliny (lib. x. epist. 94) proves, that Heathen persecutors obliged Christians, that fell under the trial, not only to renounce Christ, but also to curse him; and I think, it appears from hence, that the Jews imposed the like tea upon them.

ress sent to preach the gospel to the Gentiles;

those in which I will hereafter appear unto thee: And thou shalt experience my gracious presence with thee, delivering thee from the rage and malice of the Jewish people, and also from the dangers thou shalt encounter with among the Gentiles, to whom I now send thee; That I may make thee instrumental by the preaching of my gospel to open their eyes, which are now in a miserable state of blindness, that they may turn from that spiritual darkness in which they are now involved, to the light of divine knowledge and holiness, and from the power of satan, to which they are now in a wretched subjection, unto the love and service of God; that so they may receive the free and full forgiveness of all their sins, be they ever so many, or ever so aggravated, and may obtain an inheritance among them that are sanctified, through that faith which is in me, which terminates in me as its great object, and consists in devoting the soul to my service, and committing it to my care as the Saviour of men.

From that ever memorable time, O King Agrippa, through the grace of God subduing

¹ The Gentiles, to whom I now send thee ] The text entirely overthrows the scheme which Lord Barrington and Dr. Benson have taken so much pains to establish, relating to Paul’s receiving his first commission to preach to the idolatrous Gentiles several years after his conversion, viz in his second journey to Jerusalem. (See note ² on Acts xxii. 17, p. 329) To support that hypothesis, (for it is no more,) they are obliged to maintain, that these words were not spoken by Christ when he met him on the way to Damascus, but in the vision he had in the temple at the time referred to above. But, as the words make a part of the sentence, in which Christ bids him rise from the astonishment into which his appearance to him on the way to Damascus had thrown him, and as he afterwards (ver. 19, 20,) speaks of his first preaching Christ at Damascus, as the effect of these words, I think every unprejudiced person must see, that they belong to the story of his conversion: And this is as reconcileable with Peter’s first opening the Christian church to the uncircumcised Gentiles, as the general commission which Christ gave to all the apostles before his ascension. (Mark xvi.15;

Mat. xxviii. 19.) The plain answer to the seeming objection arising from both is, that though these commissions were indeed very extensive, yet they were not at first fully understood by those that received them; and Paul, as well as the twelve, might perhaps imagine, that, if any Gentiles were converted, (which, to be sure, the apostles all expected multitudes would be,) they must first be received into the Jewish church by circumcision, and then into the Christian by baptism. Many good manuscripts and ancient versions do indeed leave out viz, now; (see D. Mill, in loc.) but few of these read ἀπογειῶ, I will send thee; and, if we admit the reading εἰς εἰς ἀπογειῶ, to whom I send thee, the sense will be much the same, as if we retain that which commonly received.

² That they may turn, &c. ] This seems to be the sense of the original, τα επιτυχίαν, which (as De Dieu observes,) may properly be rendered thus, without the need of any supplement; and this will best agree with the construction, and with the sense in which the word is generally used in other places. Compare chap. ix. 35; 21; xv. 19; xxvi. 20; xxviii. 27.

or this cause the Jews had sought to be

my heart, I was not disobedient to the heavenly vision, with which he was pleased thus miraculously to favour me: But I immediately engaged, with all the united powers of my soul, in the service of that divine Master, against whose interest and kingdom I had hitherto been acting in so strenuous a manner; and accordingly I openly declared, first to them at Damascus, where I was going when this vision happened, and afterwards to those at Jerusalem, and through all the country of Judea, and [then] to all the Gentiles wherever I came, in my various and wide extended travels from one country to another, that they should repent of their sins, and turn to God, with their whole hearts, performing deeds worthy of that repentance which they profess, and without which the sincerity of it can never be approved in his sight.

Now let any one judge, whether for this I should be treated as a criminal worthy of death, or whether indeed I have deserved these bonds: Yet on account of these things, and for no other cause, the Jews, who have the same inveteracy against the gospel of Jesus that I once had, seizing me in the temple some time ago, attempted in a tumultuous manner to have killed me with their own hands:¹ And since I was rescued at first by Lysias the tribune, they have repeated the attempt again and again, contriving to assassinate me in my way to the council, before which they urged that I might again be brought. I impute it therefore to an extraordinary providence that I am yet alive, and publicly declare it with all thankfulness, that it is by having obtained help from God that I continue until this day;ᵐ and I endeavour to employ my life to the purposes for which it is prolonged, resolutely and courageously testifying, both to small and great, as what is really a matter of the greatest concern both to the meanest and the most exalted of mankind, the way of salvation by Christ Jesus

¹ To have killed me with their own hands.] eza justly observes, that this is the exact import of 𐎭𐎭𐎹𐎠𐏁, which was the more properly used here, as there was reason to apprehend, that Paul would have been actually pulled to pieces [𐎭𐎭𐎹𐎠𐏁] in an assembly, as it seems, less numerous and less violent, than that which

seized him in the temple. Compare chap. xxiii. 10, p. 338.

ᵐ Having obtained help from God, &c. This may very probably express the sense he had of the late interposition of Providence in his favour, touched upon in note on chap. xxv. 4, p. 357.

Festus conc es that Paul is mad:

my Lord : Thereby indeed in effect saying nothing but what the prophets and Moses have declared should be ; That is, in short, that the Messiah having suffered, and being the first of those who rose from the dead to an immortal life, should discover light, and be the means of revealing knowledge and happiness, both to the people of the Jews, and also to the Gentiles ; that by following his instructions, and obeying his commands, they also might at length obtain a glorious resurrection, and a life of everlasting felicity in the heavenly world.

And as he was thus making his defence, Festus, astonished to hear him represent this despised gospel of Jesus of Nazareth, as matter of such high and universal concern, and thinking the vision he had related as introductory to that assertion, quite an incredible story, said, with a loud voice, which reached the whole auditory, Paul, thou art distracted : Much study of these ancient records, on which thou layest so great a stress, drives thee to madness, or thou wouldst never talk of such facts as these, or expect to be credited in such wild assertions.

But this invidious imputation was so far from provoking Paul to any indecency, that with a perfect command of himself he calmly and gravely replied, I am not mad, most noble Festus ;

• Much study drives thee to madness. This is the exact import of the original, Ἰησοῦσιν σήμασθαινεῖς με μοναχοῦν τεχνησθαινεῖς. Perhaps he might know, that Paul in his present confinement spent a great deal of time in reading ; and this was the most decent turn, that could be given to such a mad charge. But nothing can be at once more invidious and ridiculous, (as those two properties often go together,) than the gloss which Mr. Collins gives to these words, (Grounds and Reasons, p. 172,) as if Paul’s applying the Old Testament Scriptures in an allegorical sense had led Festus to make this reflection ; whereas it is not certain, that Paul quoted any particular scripture in this whole discourse, much less in an allegorical interpretation ; nor would it have been possible for Festus, (an entire stranger to the Jewish prophecies,) to have made any judgment as to the propriety or impropriety with which they were applied. And any person of common candour would easily see, that if such a

thing had been in question, (as indeed it was not,) the conviction of Agrippa, as well versed in Jewish affairs, would have been a much stronger argument than the prophecies were applied right, than the censure of Festus could be for the contrary.

• In such wild assertions. Besides what is hinted in the paraphrase, it would appear quite absurd to Festus, to hear Paul (as he did in the last sentence of his speech, talk of a resurrection from the dead, accomplished in Jesus as the first fruits, or pretend, that a person, should come from the Jews, whom he looked upon as a barbarous nation, who should enlighten not only his own people, but even the Gentiles too and, among the rest, the polite and learned Romans and Greeks. This, in conjunction with what Paul had said of the manner in which this was revealed to him would lead such a half thinker, as Festus appears, to conclude foundly that he was a visionary enthusiast.

VOL. 3

But Agrippa is almost persuaded to be a

but I utter the words of truth and sobriety, which will bear the test of the severest examination; and I desire nothing more than that they may be brought to it. For the King himself knoweth of these things, and is no stranger to them, to whom also I speak with freedom, emboldened by his permission, and assured of his candour: For I am persuaded he has better and more favourable thoughts of what I have been saying, as none of these things are entirely hidden from him; for this is not [an affair] that was transacted in a corner; the death of Jesus, the preaching of his gospel, my rage against it, and sudden conversion to it, were all open and notorious facts, of the truth of which thousands had opportunity of being certainly and thoroughly informed; and I am satisfied the king has often heard of them: Nor can he be ignorant of the correspondence of these things to the predictions of the Old Testament: O King Agrippa, believest thou the prophets? Yes, I know that thou believest them to have been written by a divine inspiration, and art aware of the weight of those arguments which are derived from the authority of their testimony.

Then Agrippa said unto Paul, Thou hast given such an account of these matters, and hast delivered what thou hast been saying in so natural and so earnest a manner, that thou almost persuadest me to become a Christian myself, instead of condemning thee under that character.⁴

And Paul, powerfully struck with so remarkable an acknowledgment, said, with great

I am not mad, &c.] This answer, in this connection, appears inexpressibly beautiful; and if great and good men, who meet with rude and insolent treatment in the defence of the gospel, (which is often the case,) learn to behave with such moderation, it will be a great accession of strength to the Christian cause. Raphelius shews, (as Beza had before observed,) that σφενν, sobriety, is with the strictest exactness opposed to μαινις madness; Annot. cx Xen. p. 183.

¶ Thou almost persuadest me to become a Christian.] To interpret this as an irony, in οἴγω μὴ πυθις, &c. as if he had said, “This is a very compendious way of persuading me to become a Christian,” is supposing Agrippa very unseasonably and

absurdly ludicrous; and though there may be some ambiguity in the words, if read alone, yet it is certain the manner of his speaking, which must either be very solemn and earnest, or, with a most contemptuous sneer, would determine the sense beyond all doubt. Now it plainly appears from Paul’s answer, and from the sense in which he there uses in σφενν, in opposition to πυθις, altogether, that he took him to mean seriously, that he was almost persuaded, and consequently that he did indeed mean so. To explain the words, as if he had meant, “Thou persuadest me to be almost a Christian,” or “to become an almost Christian,” that is, an hypocritical professor, is quite foreign to the purpose; nor could Agrippa have any temptation to be so,

hat Paul is innocent, and might be discharged.

fervency of spirit, and yet with perfect decency, O King, I would to God, that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these bonds: My afflictions I would bear myself, till Providence shall release me from them, but my satisfaction in the truth of the gospel is so entire, and the consolations I experience from it are so solid and noble, that I could wish nothing greater and better to this illustrious audience, than that every one present had an equal faith in it, and equal zeal to promote its interests; which I earnestly pray that God may excite in your hearts.

And as he said this, that the impression Paul began to make upon the court might reach no farther, the king arose, and Festus the governor, and Berenice, and those who sat with them upon the bench; for Agrippa was able to hear no more. And when they had retired to the governor’s apartment, they spake one with another, saying, It is evident, so far as we can judge by this discourse, which hath all imaginable marks of candour and sincerity, that this man, whether his reasonings be or be not conclusive, hath done nothing worthy either of death or of bonds. And Agrippa said to Festus, This man might certainly have been set at liberty upon this hearing, without any further debate, if he had not appealed unto Cæsar: But as he has judged it necessary to take that step, he has indeed put it out of our power to discharge him, and therefore he must stand by Cæsar’s award; to whom it will be convenient to send him as soon as possible.

Except these bonds.] Some have thought, (as Grotius does,) that he refers to his imprisonment in general, arguing, that it would have been indecent to have brought him to plead before Agrippa and Berenice in chains. But it has been justly replied, that such instances are to be found in antiquity. See Tacit. Annal. lib. iv. § 28.

This man might have been set at liberty, &c.] Though this declaration of Agrippa would not secure Paul’s deliverance, yet it might do him some service, that a testimony to his innocence was pronounced by so learned and honourable a person of the Jewish nation and religion. Festus

would probably entertain a better opinion him upon this account, and would give directions to the officer, who attended him to treat him with so much the greater regard. I shall only add, that though I might seem in this view an unhappy circumstance that Paul had made this appeal; yet, as it was, at the time that he made it, the most proper method he could take for his own security, he would have reason to reflect upon it with satisfaction, and we before observed, that his visiting Rome under the character of a prisoner was overruled by Providence, to answer some important purposes. Compare Phil. i. 12. & seq.

Reflections on Paul’s discourse before Agrippa.

IMPROVEMENT.

PERFECTLY does our blessed Redeemer, in this instance, appear to have answered his promise, that when his disciples were brought before governors and kings for his sake, it should be given them in that hour what they should speak: (Mat. x. 18, 19.) For indeed it is impossible to imagine what could have been said more suitable, or what more graceful, than this discourse of Paul before Agrippa; in which the seriousness and spirituality of the Christian, the boldness of the apostle, and the politeness of the gentleman and the scholar, appear in a most beautiful contrast, or rather a most happy union.

There was no appearance of flattery, in congratulating himself upon an opportunity of speaking before one skilled in the manners, and in the records of the Jews; for the more they had been attended to, with the greater advantage would the cause of Christianity have appeared. There was no arrogance in his insisting upon the strictness of his former life; since those things which were once gain to him, he had long since counted loss for Christ. (Phil. iii. 7.) The excellency of the end that inspired him, was proportionable to the manner in which he was impressed with it: Well may they serve God instantly day and night, who have the hope of a happy resurrection before them; nor is the hope presumptuous and vain, since it is founded on a divine promise. Why should it seem incredible with any, that he who gave life should restore it; that God should raise the dead?

9, 11 It was this expectation that supported the Christians, while Saul breathed out threatenings and slaughter against them; (Acts ix. 1,) while mad with a profane and impious rage against Jesus of Nazareth, he compelled them to blaspheme, and persecuted them even to strange cities. But a conduct like this must occasion to him the keenest remorse, when he came to know what he did, and to see how gracious and condescending a Lord he had been persecuting in his members: When he took so gracious a method to reclaim him, it is no wonder that it left an indelible impression on his memory and on his heart. Indeed the story is so pleasant, and so instructive, that we may well bear to read it a second and a third time; or rather may rejoice in it, as so many instructive circumstances are added to those which we before endeavoured to illustrate and improve. (Compare Acts ix. 2—16; and xxii. 5—16.)

What can be more affecting than the view which our Lord here gives us of the state in which the gospel found men, in

This discourse of Paul before Agrippa.] The reply of Paul to Aprippa is so excellently illustrated in Three Discourses on Irresolution in Religion, by my much honoured friend, the Reverend Dr. Samuel Clark of St. Albans, that I cannot but earnestly recommend them to the perusal of all, who desire thoroughly to enter into the strength and spirit of this beautiful part of the sacred story.

uel Clark of St. Albans, that I cannot but earnestly recommend them to the perusal of all, who desire thoroughly to enter into the strength and spirit of this beautiful part of the sacred story.

Paul is shipped for Italy in custody of a centurion.

comparison with that into which it was intended to bring them? A gospel ministry was to open their eyes before blinded, to turn them from darkness to light, and from the power of satan to God; that they might receive the remission of their sins, and an inheritance among them that are sanctified. Enlighten, O Lord, the dark corners of the earth; vindicate the wretched slaves of satan into the glorious liberty of the children of God, and adopt them to that inheritance which thou hast prepared for thy sanctified ones.

Wonderful scheme of divine goodness! and happy the men who are employed in promoting it! Let the profane world call their zeal madness, and account for it in a less decent and candid manner than Festus himself did; these would be found the words of truth and sobriety, and the God of truth and of wisdom will approve them as such, when the wisdom of the world shall all appear foolishness and madness. (1 Cor. iii. 19.)

God grant that none of us may rest in being almost persuaded to be Christians; when convictions begin to open, let us follow the celestial ray whithersoever it leads us, and not be disobedient to the heavenly vision. Would to God, that all who shall read or hear this discourse, might be not only almost, but altogether prevailed upon to be Christians, and might attain to a temper like that of the blessed Paul, even though his bonds were not to be excepted! For that religious joy which such a disposition must introduce, would render chains, yet heavier than his, light; and they would quickly be transformed into ornaments of glory which shall deck the soul in the presence of God, with a lustre infinitely superior to that which the diadem of Agrippa, or the robe of Festus, could.