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faith in Christ, all these characters are reversed; they are transferred into the kingdom of God; they are enlightened, forgiven, and sanctified. This language is well illustrated by a parallel passage in the epistle of Paul to the Colossians, i. 12-14, where, speaking of the conversion of that people, he says, 66 Giving thanks unto the Father, which has made us meet to be partakers of the inheritance of the saints in light, who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son, in whom we have redemption through his blood, even the forgiveness of sins."

THE story of Paul's conversion, though now repeated for the third time, has not ceased to be interesting, but is accompanied with such additional circumstances or remarks, as serve to throw fresh light upon the subject, to display the eloquence of their narrator, and to confirm our faith in the event. The appeal which is made to king Agrippa, a Jew, well acquainted with the transactions of his own nation, for the truth of the principal circumstances of this story, gives it, in particular, fresh claims to our credit. For they cannot be denied by him, and, when joined with the testimony of the prophets, they almost persuade him, as we afterwards find, to become a Christian. If they have not completely this effect, it is not from a deficiency in the evidence, but from the influence of fashion, and the fear of disgrace. These motives often control the convictions of the mind, and prevent it from giving assent to the plainest truths.

19. Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision;

The word vision, sometimes signifies in Scripture an appearance. presented to the mind or fancy only, in opposition to what is the object of the senses: but in this place it is used to express what is real and what is actually seen. Hence Paul says, "Am I not an apostle? Have I not seen the Lord ?"

20. But showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts, "all the country," of Judæa, and then to the Gentiles, that they should repent and turn to God, and do," by doing," works meet for repentance, i. e. suitable to repentance.

The meaning of the word repentance, has been noticed more than once in the course of this history, namely, the abandonment of heathen and Jewish errors; and it is connected with the forgiveness of sins before explained. They were further exhorted to turn to God by doing works of repentance, i. e. to return to the service of God, by acting in a manner becoming their new profession.

21. For these causes, "for these things," the

Jews caught me in the temple, and went about to kill me :

22. But having obtained help of God, (agreeably to the promise, v. 16,) I continue unto this day, witnessing both to small and great, saying, none other things than those which the prophets and Moses did say should come :

Bishop Pearce thinks, that the name of Moses is an interpolation in this place, because it follows that of the prophets, which it ought to have preceded; and when they are again mentioned in the twenty-seventh verse, the name of Moses is omitted.

23. That Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles, "that being the first that should rise from the dead, he should show light unto the people and to the Gentiles."

That Christ was the first that rose from the dead, is the language of Paul, and not of the prophets, whose testimony goes no further than his sufferings, and his being a light to the Gentiles. The method by which this light was to be communicated,—a resurrection from the dead, to eternal life, remained a mystery till the actual appearance of Christ. Nothing can more distinctly mark out the age of the Messiah, than the prediction that he should be a light to the Gentiles: no prophet beside Jesus, and those authorized by him, ever proposed to the Gentiles to enter into covenant with Jehovah.

24. And as he thus spake for himself, "when he was in this part of his defence," Festus said, with a loud voice, (referring to Paul's vision, which he supposed to be the effect of a disordered imagination,) Paul, thou art beside thyself; much learning doth make thee mad.

25. But he said, I am not mad, most noble Festus, but speak forth the words of truth and soberness.

26. For the king knoweth of these things, before whom, also, I speak freely, "with confidence," for I am persuaded that none of these things are hidden from him; for this thing was not done in a

corner.

27. King Agrippa, believest thou the prophets? I know that thou believest them.

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It is probable that Paul was proceeding to mention some of the prophecies which proved Jesus to be the Christ, had he not been interrupted by Agrippa.

28. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.

29. And Paul said, 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.

This refers to the guards by whom he was surrounded, or to his being a prisoner; for his person was not bound.

30. And when he had thus spoken, the king rose up, and the governor and Bernice, and they that sat

with them.

So strong was the impression made upon the mind of Agrippa, by the language of Paul, that he could bear to hear him no more, fearing that he might be compelled to yield to his arguments. He, therefore, puts a stop to the defence by rising up; and his companions follow his example.

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31. And when they were gone aside, they talked between themselves, saying, This man doth nothing worthy of death or of bonds.

32. Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Cæsar.

OBSERVE the dignity and value of those prospects which the gospel of Christ communicates. They induce a prisoner to prefer his situation to that of a Roman governor, surrounded with the ensigns of power; to that of a royal prince, seated upon a throne; and the best wish that he can form for them is, that they may become like himself, believers in Christianity. This faith, he is persuaded, will confer upon them more real dignity, more solid happiness, than the pleasures of a court or the authority of a prince. For, to use his own language, although he appears as sorrowful he is always rejoicing poor, yet making many rich: as having nothing, but possessing all things. The same happiness, Christians, is yours. If you know its value, you will prefer it to all the honours and pleasures of the world.

1.

SECTION XLIII.

Paul's Voyage and Shipwreck.

ACTS xxvii. 1-44.

AND when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one, named Julius, a centurion of Augustus's band.

From the writer's making use of the plural number, in this verse, it appears that he was a companion of Paul in the voyage. This circumstance enabled them to give so particular an account of it. The port from which they sailed was Cæsarea.

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2. And entering into a ship of Adramyttium, we launched, meaning to sail by the coast of Asia; entering into a ship of Adramyttium, which was bound to the coasts of Asia, we set sail;" one Aristarchus, a Macedonian, of Thessalonica, being with us.

He was a Christian brother, who, as well as Luke, accompanied the apostle in his travels, and is afterwards mentioned as his fellowprisoner at Rome. Col. iv. 10.

3. And the next day we touched at Sidon, a city of Phoenicia. And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself.

He permitted him to experience the attention of Christian friends, who might furnish him with necessaries for the voyage.

4. And when we had launched from thence, we sailed under Cyprus, because the winds were contrary.

They sailed under the north, rather than the south-side of the island, in order to shelter themselves from the violence of the wind.

5. And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia.

6. And there the centurion found a ship of Alexandria, laden with wheat, as it should seem, sailing into Italy, and he put us therein.

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7. And when we had sailed slowly many days,

and scarce were come over against Cnidus, a promon

tory on the continent of Asia, the wind not suffering us, "the wind opposing us," we sailed under Crete, a large island now called Candia, over against Salmone, or, "by Salmone," a promontory on the island;

8. And, hardly passing it, came unto a place which is called the Fair Havens, the principal port, and still called by the same name, nigh whereunto was the city of Lasea.

9. Now, when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them;

The fast was that of the Atonement, observed on the tenth day of Tisri, or the nineteenth of September, and near the approach of winter.

10. And said unto them, Sirs, I perceive that this voyage will be with hurt, "with injury," and much damage, not only of the lading and ship, but also of our lives.

This he declared, probably, from his own natural sagacity, without any divine assistance: the final issue of the voyage, was not communicated to him till afterwards. To justify the conduct of Paul in thus giving his opinion to mariners, it has been observed, that he had often been at sea, in the different journies which he undertook, and might thence acquire some knowledge of maritime affairs. From himself we learn, that he had often been exposed to great danger on this element, having, as he tells us, been thrice shipwrecked, and having spent a night and a day floating in the deep.

11. Nevertheless, the centurion believed the master and the owner, "the pilot and the master," of the ship, more than those things which were spoken by Paul.

12. And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter, which is a haven of Crete, and lieth towards, "looketh towards," the south-west and north-west.

Having two different aspects, this harbour would be sheltered from most winds.

13. And when the south wind blew softly, supposing that they had obtained their purpose, i. e. that

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