his eyes were opened, he saw no man;" so that, though in what he says in his own person the historian does not mention this which he mentions, speaking in Paul's person, yet he does not contradict it.

10. Paul's companions. What part, if any, took they in the conversation?-Per Acts, they stood speechless and it is after the dialogue has been reported, that this is stated. In the unstudied speech, nothing is said about their speech. In the studied speech, with reference to them, no mention is made of speech; any more than of sight or hearing.

But, forasmuch as, according to Acts, whatever Paul saw and heard, they saw and heard likewise; how happened it, that by no one of them, so much as a word, on an occasion so interesting to all, was saidor a question put? To be sure it was to Paul alone, that by the voice, whosever it was, any address was made. It was his concern:-his alone, and none of theirs.

So, indeed, some might think; but, others in their situation, quite as naturally might think otherwise. Sooner or later, at any rate, they would recover whatever it was they lost: sight, if sight; speech, if speech. Whenever recovered, speech would thereupon range with but the greater freedom, for the restraint which, for a time, had been put upon it:-range over the whole business, including whatever secrets Paul had been put in possession of:-the commission, the sweeping and incarcerating commission he had been intrusted with by the rulers, and the unperformed promise that had been made to him by the voice, which being at mid-day, accompanied by an extraordinary light, was of course the Lord's voice. These things would naturally, by these his companions, have been converted from secrets into town-talk.

Nay but (says somebody) though it is said he saw no man, it is not said, he saw not the Lord: and elsewhere

he may be seen saying-saying in the most positive terms, that he did see the Lord*. And if he did see the Lord any where, why not here as well as any where else?

"Saw no man." Yes: so says the English version. But the original is more comprehensive :-Saw no person, says the original: that is, to speak literally, saw no one of the masculine gender. No one what? No one person of this gender: this is what the word means, if it means any thing. No person; and therefore no Lord: no God; if so it be that, when applied to denote God, the word person means God, or as some say, a part of God.

Note, likewise, that, when the companions are spoken of,--both in the translation and in the original, the object to which the negative is applied is expressed by the same word as when he, Paul, is spoken of.

SECTION 3.

VISION II.-ANANIAS'S.

TOPIC 1.-Ananias's Description.

Of the vision itself there being but one account, by this singleness discordancy is saved.

But, of the description belonging to Ananias there are two accounts. One the historical, as before the other, the unpremeditated oratorical account supposed to be given by Paul in the first of his two supposed speeches, as above; and, room being thus given for discordancy,-discordancy, as of course, enters-or at any rate a strong suspicion of it.

Per Acts, Ananias is a disciple: a disciple, to wit

* 1st Epistle to the Corinthians xv. 8.

† Of the companions it is said μηδένα δε θεωρῶντες : of Paul, ἐδένα ἔβλεπε.

a Christian; a disciple immediately of Jesus or his Apostles: for, such is the signification attached to the word disciple in the Acts: such he would on this occasion be of course understood to be; for, otherwise the word would be uncharacteristic and insignificant.

Materially different is the description supposed to have been given of this same Ananias by Paul in that same supposed unpremeditated speech; so different as to be not without effort, if by any effort, reconcileable with it.

He is now a disciple of Jesus and the Apostles; of that Jesus, by whom the law, i. e. the Mosaic law, was after such repeated exposure of its inaptitude, pronounced obsolete. He is now not only spoken of as being, notwithstanding this conversion, a devout man according to that same law; but, moreover, as having a good report of all the Jews which dwelt there, to wit at Damascus. Of the Jews? Yes; of "all" the Jews.

If, notwithstanding his conversion to a religion by which that of the Jews was slighted and declared to be superseded, he was still so happy as to be the subject of this good report, which is as much as to say— of a correspondently unanimous good opinion; this, it would seem, would have been the man to preach to them that religion: especially if that part of the story were true, according to which he was distinguished by the same supernatural sort of communication; this man, who was already a Christian, this man, and not Paul, who of all opposers of Christianity had been the most fierce and the most mischievous, would naturally have been the man to receive the supernatural commission. Supposing his vision real, and the reports of it true, no difficulty, rationally speaking, could he have found in obtaining credence for it at the hands of the Apostles: those Apostles, at whose hands, from first to last it will be seen, never was it the lot of Paul, with his vision or visions, to obtain credence.

The audience, before which this speech was supposed to be delivered, of whom was it composed? With the exception of a few Romans, to whom it was probably unintelligible unless by accident, altogether of Jews; and these-no one can say in what proportion, probably in by much the largest, Jews not christianized. Hence then the sort of character, which the occasion and the purpose required should be given, to this supposed miraculously formed acquaintance of the person who, upon the strength of this acquaintance, was to be numbered among the Apostles.

TOPIC 2.-Mode of Conversation.

By this vision is produced a dialogue. Interlocutors, the Lord and Ananias. In the course of the dialogue, speeches five: whereof, by the Lord, three; the other two by Ananias.

In and by the first pair of speeches the Lord calls the man by his name: the man answers, Behold, says he, I am here, Lord. In the English translation, to atone for the too great conciseness of the Greek original, the words "am here" are not improperly interpolated. Giving to this supposed supernatural intercourse what seemed to him a natural cast-a cast suited to the occasion-seems to have been the object of the historian in the composition of this dialogue. But, upon so supernatural a body, a natural colouring, at any rate a colouring such as this, does not seem to fit quite so completely as might have been wished. On the road, when the voice,which turned out to be that of the Lord, that is, being interpreted, Jesus's,-addressed itself to Paul, this being the first intercourse, there was a necessity for its declaring itself, for its declaring whose it was; and the declaration was made accordingly. Here, on the other hand, no sooner does Ananias hear himself called by his name, than he knows who the person is by whom

he is thus addressed. Taken as it stands, an answer thus prompt includes the supposition of an already established intercourse. Such intercourse supposedin what way on former occasions had it been carried on? Laying such former occasion out of the question -in what way is it supposed to be carried on on the occasion here in question? On the occasion of his visit to Paul,-the Lord, to whomsoever he may have been audible, had never, from first to last, as we have seen, been visible. On the occasion of this visit of his to Ananias-was the Lord audible only, or visible only, or both audible and visible? If both audible and visible, or even if only visible,-the mode of revelation was more favourable to this secondary and virtually unknown personage, than to the principal one.

Between mortal and mortal, when it is the desire of one man to have personal communication with another whom he supposes to be within hearing, but who is either not in his sight or not looking towards him, he calls to him by his name; and in token of his having heard, the other answers. From man to man, such information is really necessary; for-that the requisite attention has place where it is his desire that it should have place, the human interlocutor has no other means of knowing. Not considering, that the person to whom the information is supposed to be conveyed is a sort of person to whom no such information could be necessary, the historian represents his Ananias as giving to the Lord, as if to a mere mortal, information of his presence. Behold, Lord! I am here.

TOPIC 3.-Lord's Commands and Information: Want of particularization a disprobative Circumstance.

The conversation being thus begun, the interlocutors proceed to business. In speech the 3°, Lord delivers to Ananias (the devout Jew) a command, ar d