for governors, at their first coming amongst a people, to do some popular act; but Festus refused, and commanded them to follow him to Cæsarea, where he himself would judge in the cause. The Jews accord

ingly exerted themselves in one more effort, and, when Festus was returned to Cæsarea, presented themselves before him on an appointed day; and Paul being brought into the court, they accused him heavily, as they had done before, and to as little effect, not being able to prove any thing against him, or to invalidate his protestation that he had committed no offence, either against the law or the temple, or the Roman government. Festus, who had refused to send him to Jerusalem before, was now willing to oblige them, perceiving the controversy was of a religious kind, and what he had little knowledge of: he therefore asked Paul, if he was willing to be tried, in his presence, before the council at Jerusalem. The apostle, who knew what treatment he might expect from the Jews, answered, that he was then at Caesar's judgment-scat, where he ought to be tried, and that, if found guilty, he was not unwilling to suffer; but that against the proposal of being delivered up to those who thirsted for his blood, he appealed to Cæsar. This was one privilege of a Roman citizen, that, when he thought himself aggrieved in an inferior court, he might, by entering such an appeal, put a stop to proceedings, and refer the cause to the immediate determination of the emperor. From the example of St. Paul, who counted not his life dear, but was willing, not only to be bound, but to die for the Lord Jesus, we learn, that it is very allowable for a Christian to avail himself of the laws and privileges of his country, when unjustly persecuted for righteousness' sake; and perhaps, in some cases, it

would be blameable to omit it. Civil liberty is a depositum with which we are intrusted for posterity, and, by all lawful means, should be carefully preserved. Festus, after having consulted with his council and lawyers upon this unexpected turn, admitted the appeal, and determined he should be sent to Rome. Paul had long had a desire to visit the believers in that city, and had formed some plans concerning it. But it is not in man that walketh to direct his steps.

His way was now thought of; but in

opened in a manner he had not such a manner as made it more evident, that his bonds proved to the furtherance of the Gospel.

Soon after this, Agrippa, son of the late Herod, who had large territories and the title of king, under the Romans, came, with his sister Bernice, to congratulate Festus upon his accession to his his accession to his government. He was a man of a fair character, a professed Jew, but pos sessed of moderation and prudence. During their stay, Festus informed them of what had lately happened concerning Paul. The whole that he understood of the affair was, that he had not been guilty of any crime; but that his accusers had certain questions against him of their own superstitions, and concerning one Jesus, who was dead, and whom Paul affirmed to be alive. To him the life and the death of Jesus were points of equal indifference: not so to those who believe he died for them, and who expect that because he lives, they shall live also. This imperfect account made Agrippa desirous to hear Paul himself; and, accordingly, the next day, Agrippa, Bernice, and Festus, being seated in court, attended by their officers

*

The apology St. Paul made for himself was not his trial; he had already stopped all proceeding sat law by his appeal to Cæsar; nor was Festus then as a judge upon his tribunal.

and train, and a number of the principal people, Paul was once more brought forth* to speak in public for himself. On this occasion he addressed himself particularly to Agrippa; and, having expressed his satisfaction that he was permitted to speak before one who was so well acquainted with the laws and customs of the Jews, he related the cause of his present confinement. He professed his faith and hope in the Scriptures, and then, as he had done before, he gave him an account of the extraordinary means by which he had been changed from a† persecutor to a follower of Jesus, in his journey to Damascus. His defence therefore, (as has been formerly observed,) was rather experimental than argumentative, and made very different impressions upon his hearers. Festus, who seems to have had a good opinion of his sincerity and intention, yet, supposing no man in his sober senses could believe such a strange story, interrupted him in his narration, and, with an air, rather of pity than indignation, said, "Paul, thou art beside thyself! much learning hath "made thee mad!" A similar judgment is passed, by

* Acts xxvi.

Speaking of his past conduct towards the disciples, he calls it madness; being exceedingly, or, (as we express it,) raging mad against them. A man in this state will assault any person he meets; he waits for no provocation, listens to no entreaty, regards no consequences. Thus the apostle judged of himself when a persecutor of the church; and the spirit of persecution in every age has been the same. May God restore those to their right minds who are governed by it!

His answer to Festus is expressed with much accuracy and precision. "I am not mad, most noble Festus! but speak forth, “(awoffeyyoμai,) the words of truth and soberness." Madness discovers itself either in the apprehension of a false object, or in the false apprehension of a true one. The things he spoke of were true in themselves, and his ideas of them just and proportionate.

too many, upon all who profess an acquaintance with the life of faith in an unseen Jesus; but, ordinarily, now the effect is not ascribed to the excess of learning, but to the want of it: as, on the other hand, a man who maintains the wildest absurdities, puts his judgment and understanding to little hazard in the world's esteem, if his chimeras are set off with a competent apparatus of literature. Agrippa, however, was differently affected, especially when Paul made a bold appeal to himself, concerning the notoriety of the facts which had lately happened, and the truth of the prophecies with which they were connected. Here the power of truth triumphed again; and Agrippa was so struck, that, without regarding the numerous assembly, or the displeasure such a declaration might give both to Jews and Romans, particularly to Festus, who had expressed his sentiment just before, he gave way to the emotions of his mind, and said aloud, "Almost thou "persuadest me to be a Christian." Yet this was but an involuntary conviction; it did honour to the apostle, but was of no benefit to himself. And the concession which, at first view, seems to proceed from an ingenuous spirit, when closely examined, amounts but to this, that though Agrippa was, indeed, convinced of the truth, his heart was so attached to the present evil world, that he had neither courage nor will to follow it: as when we say of a picture, It looks almost alive, we do not mean, strictly, that there is any more life in the painting, than in the canvass on which it is drawn, but only that the resemblance is strong; so the almost Christian, however specious in his professions, is still destitute of that living principle which alone can enable him to make them good, and is, in reality, an utter stranger to true Christianity. In the graceful return

the apostle made to the king's acknowledgment, he hinted at this defect, wishing that both Agrippa, and all who heard him, were not only almost, but altoge ther, as he was himself, with an exception to the chains he wore for the cause of the Gospel. This answer discovers, in one view, the confidence he had in his cause, the happy frame of his mind, the engaging turn of his address, and his unbounded benevolence. He could wish nothing better, than what he himself felt, to his dearest friends, and he wished nothing worse to his greatest enemies; nay, he wished that his enemies might, if possible, experience all his comforts, without any of his trials. When Festus and Agrippa were withdrawn, they agreed in their opinion, that he had done nothing deserving of death, or even of imprisonment, and that he might have been released, if he had not himself prevented it by appealing to Cæsar.

In consequence of the determination to send him to Rome*, he was committed to the custody of a centurion named Julius, with whom he embarked in a vessel that was on a trading voyage to several parts of the Lesser Asia. Aristarchus, and some other of his friends, went with him; and particularly the evangelist Luke, who seems to have been the inseparable companion of his travels from the first time he was at Troas. They touched the following day at Sidon, where the centurion gave him liberty to refresh himself, and visit his friends. At their next port, Myra, in Lycia, a vessel offering which was bound directly for Italy, they went on board her. In the beginning of this passage they were retarded by contrary winds. At length they reached the island of Crete, (now called Candia,) and having put into a port, called the Fair-Havens, Paut

* Acts xxvii.