been of many years a judge unto this nation, I do the more cheerfully answer for myself:

Paul begins his defence with bespeaking a favourable hearing from his judge, not, like Tertullus, by fulsome compliments, but by taking notice of the long time which he had presided over the province, and of his being well qualified, from his knowledge of Jewish affairs, and especially of the peacable behaviour of the Christians, to form an impartial judgment in this matter.

11. Because that thou mayest understand, "thou mayest know," that there are yet but twelve days since I went up to Jerusalem for to worship.

The circumstances, which I am going to mention, are recent : I may, therefore, be easily contradicted, if they are not true.

12. And they neither found me in the temple disputing with any man, neither raising up the people, either in the synagogues or in the city:

13. Neither can they prove the things whereof they now accuse me.

This is his answer to the charge of sedition, in which he denies that they have any single fact by which it can be supported. He next replies to the charge of being the ringleader of a sect or heresy.

14. But this I confess unto thee, that after the way which they call heresy, so worship I," so serve I," the God of my fathers, believing all things which are written in the law and the prophets;

15. And have hope toward God, which they themselves also allow," which they themselves also entertain," that there will be a resurrection of the dead, both of the just and unjust.

He acknowledges himself to belong to the obnoxious sect of Christians; yet maintains that there is nothing in this which ought to deprive him of the protection which the Romans extended to his countrymen, since he served the same God, received the same sacred books, and entertained the same hopes. It appears hence, that the Jews, in the time of Paul, or at least the most numerous sect of them, the Pharisees, believed in a resurrection from the dead. Josephus, however, informs us that they limited this resurrection to the just. Upon what ground this hope was first entertained by the Jews it is not easy to determine. Some have conjectured that it was derived from tradition, founded upon some revelation made to mankind in very early times. What the Jews believed, upon imperfect evidence, Christians were taught by the highest authority, and in the most complete manner.

"this is my

16. And in this I exercise myself, endeavour," to have always a conscience void of offence toward God, and toward men.

It is my study to be free from blame, both in regard to God and man. It is not likely, therefore, that I should be guilty of what is laid to my charge.

17. Now after many years, i. e. after an absence of many years, I came to bring alms to my nation, and offerings.

He mentions offerings, because they were the occasion of his going into the temple. This proved that his conduct was not only free from blame, but meritorious.

18. Whereupon, certain Jews from Asia found me purified in the temple, neither with multitude nor with tumult;

The purification was not confined to the temple, but consisted in an abstinence from wine and certain meats. Paul alleges that he had brought no Greeks into the temple, and excited no disturbance there.

19. Who ought to have been here before thee and object, if they had ought against me.

20. Or else let these same here say if they have found any evil-doing in me, while I stood before the council,

21. Except it be for this one voice, or," respecting this one declaration," that I cried, "which I pronounced aloud," standing among them, Touching the resurrection of the dead I am called in question by you this day.

REFLECTIONS.

1. How unsafe is it to trust to the accounts given of the characters of men by different religious parties! The disinterested friend of truth, the prudent, the peaceful advocate of the mild, benevolent, and equitable principles of the gospel, which inculcates submission to civil governors, in every thing to which their office can reasonably be deemed to extend; which teaches us to bear injuries with patience, to return good for evil, to respect the rights and happiness of others as much as our own this man is repre

sented as the pest of society, and a promoter of sedition and tumult, throughout the world. After reading in the foregoing history, of

the inveterate hatred of the Jews against the Christians, how in every city they stirred up the rulers or the people to ill treat and persecute them, how are we surprised to find all these evil practices attributed to Paul and his friends, and to hear them represented as the authors of those tumults of which they were perpetually the victims! Yet thus it is that the adversaries of the truth in all ages have, with malicious artifice, imputed their own faults to their opponents, and endeavour to conceal their own guilt by boldly charging it upon others. Let not those who experience such treatment, however, be discouraged by it: they are fellow-sufferers with the most illustrious characters that ever appeared on the stage of the world. Let them calmly and resolutely pursue their course, through evil report and good report; justifying their conduct when an opportunity occurs of doing it, with any probability of success, yet not too anxious to wipe off all aspersions, and trusting to impartial posterity to do them that justice which the present age may deny. From the example here mentioned, let wise and reflecting men learn this maxim of prudence: When they hear opinions branded with the name of heresy, or characters vilified as destitute of every principle of goodness, not to trust with implicit faith in such representations, but to inquire and judge for themselves. They may then find, that these troublers of Israel, these pests of society, are honest and upright men, faithfully discharging their duty, and that their supposed errors are important and useful truths.

2. How noble was the conduct of the apostle, and how worthy of our imitation, in making it his endeavour to be free from blame with regard to both God and man. This was to make truth, piety, and justice, compassion, candour, and equity, the rule of his conduct principles which ennoble the human mind, and raise it almost to the character of divine. Armed with the consciousness of being actuated by such principles, he had nothing to fear from his enemies; their foulest calumnies cannot disturb his peace; the severest tortures which they are able to inflict, cannot deprive him of self-enjoyment. With this treasure, having nothing, he possessed all things. If you, my brethren, wish to attain the same dignity and worth; if you wish to secure solid and lasting peace, propose to yourselves the same object; follow the same course.

SECTION XLI.

Paul defends himself first before Felix, and afterwards before Festus; from whom he appeals to Cæsar.

ACTS xxiv. 22-27.; xxv. 1-12.

22. AND when Felix heard these things, he put them off, saying, After I have been more accurately informed concerning this way, "this doctrine," when

Lysias the tribune comes down, I will take cognizance of the affair between you."

*

The common translation of this verse would lead one to supposé, that Felix put off the decision of this matter, because he had a more perfect knowledge of the Christian doctrine, and did not believe the accusations of Paul's enemies; but this idea is not countenanced by the original, which is more correctly rendered as above. According to this translation, Felix professes to delay the matter, until it should be more thoroughly investigated by the examination of Lysias, the person who had been engaged in first apprehending Paul. From the general character of this governor, however, and especially from what is mentioned below, there is great reason to suspect that he was influenced by a less honourable motive.

23. And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or to come unto him.

When Paul was first apprehended by Lysias, he ordered him to be bound with two chains, Acts xxi. 33. This severity Felix now ordered the centurion to remit, and to grant him as much indulgence as was consistent with security. By this treatment, although he had delivered no opinion, he showed Paul pretty clearly, that he thought favourably of his cause, and that he might probably be induced to release him entirely, if properly rewarded. But finding no offer of this kind made to him, his chains were again put on the prisoner, and he was left bound.

days, when Felix came was a Jewess, he sent

24. And after certain with his wife Drusilla, who for Paul, and heard him concerning the faith in Christ.

Of Drusilla we have this account from Josephus. She was the youngest daughter of Herod Agrippa, and married to Azizus, the king of Emesenes, who, to remove all objections to the marriage on the ground of religion, had conformed to the law of Moses; but Felix having seen her, fell in love with her, and prevailed upon her by his agents, to forsake her husband, and marry himself. This was an act of gross injustice and incontinence, as well as contrary to the law of Moses, which forbade Jews to form connexions in marriage with Gentiles. Hence the alarm of Felix, when he heard the apostle discoursing of justice, and continence, and a judgment to come. He was afraid that Drusilla, who was conscious that she had acted in violation of the law, would be influenced by his discourse, and that his happiness with her would be interrupted. In regard to himself, he seems to have felt no remorse of conscience; for he sent for the apostle often, to converse with him, and intimated his readiness to receive a bribe.

25. And as he discoursed of righteousness, temperance, "continence," and a judgment to come, Felix trembled," was alarmed," and answered, Go thy way for this time, "for the present;" when I have a convenient season I will send for thee.

Although he felt no compunction himself, while the apostle was insisting upon these topics, he was afraid that it might be felt by his wife, who was a Jewess, and had had the advantage of a religious education. He, therefore, puts a sudden stop to Paul's discourse, and dismisses him. The subject about which Felix inquired seems to have been faith in Christ, or the grounds of belief in his divine mission as a prophet; but, having satisfied the governor's curiosity in these points, Paul was naturally led to make mention of those grand principles of morality, which Christ came to enforce, by the sanction of a resurrection from the dead, and a judgment to come; the recital of which was particularly well adapted to the character of his audience.

26. He hoped, also, that money should have been given him of Paul, that he might loose him: wherefore, he sent for him the oftener, and communed, "conversed," with him.

As Felix permitted Paul's friends to have access to him, he would soon perceive by the number and character of his visiters, if he did not know it before, that he was highly respected by great numbers of all ranks and conditions. He might, therefore, suppose that his friends would be willing to raise a large sum, in order to purchase his liberty; or, as the apostle had declared, that he came up to Jerusalem to bring alms to his nation, he might suppose that this money was not all distributed, and found his hopes on a large bribe on what might be obtained from this quartei. But whatever gave rise to his expectations, the apostle did not choose to gratify them. As he had been accused of a crime, he was not willing to procure his release from prison, in a manner which must have been a tacit acknowledgment of his guilt.

27. But after two years, Porcius Festus came into Felix's room, "succeeded him as governor," and Felix, willing to show the Jews a pleasure, left Paul bound.

He did not close his government with this act, merely to procure popularity, but principally to avert the resentment of the Jews, who were highly exasperated against him for his injustice and cruelty, in the administration of his province, and who, he was afraid, might follow him with their complaints to Rome; an event which actually took place, notwithstanding this wicked artifice to prevent it. Pilate was guilty of a more atrocious act of injustice, from a like motive.