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imagined. When the Apostle arrived at this part of his argument, Festus could no longer restrain himself, but called to him in a loud and authoritative voice," Paul, thou art beside thyself; much learning doth make thee mad." Such a doctrine as this no man ever heard, nor can any reasonable man believe. How calmly does the good Apostle answer this interruption !—" I am not mad, most noble Festus"-he even addresses him with the title his situation demanded; an example of deference to superior rank; unlike the rude and uncourteous appellations of modern disciples of equality. "I am not mad, but speak forth the words of truth and soberness." How often is it necessary for those who oppose the extravagant opinions of a licentious world, to adopt the reply of Paul! Every opprobrious name is directed against the wise reprover, or discreet instructor of his brethren-" the prophet is a fool, the spiritual man is mad1." To this he can only answer, "I am not mad;" but propose, for your serious consideration, arguments of sobriety and truth.

From Festus, whose infidelity was inveterate, the Apostle turns to Agrippa with an animated address, presuming that he, who must have been well informed in Sacred History, could have no difficulty in acquitting him from the charge of insanity. But I will not injure this truly interesting conversation with any comment." But Paul said, I am not mad, most noble Festus, but speak

1 Hos. ix. 7.

forth the words of truth and soberness. For the King knoweth of these things, before whom also I speak freely for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner.-King Agrippa! believest thou the prophets? I know that thou believest. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. 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:"-Then most emphatically holding up his chains, he adds, " Except these bonds." The alacrity, the abrupt but emphatic question, and the pathetic apostrophe, are marks of true eloquence, which captivate the mind, and are best calculated to persuade.

That this strong impression was not fully competent to the conversion of Agrippa, that he did not become at once an entire convert to Christianity, can only be attributed to those Jewish prejudices and vicious inclinations, which blinded his eyes, and hardened his heart.

The wonder too will cease if we examine our own breasts, and consider how long we have stood out against the clearest evidences of Christian truth. In the writings of the Evangelists, we daily hear the words of Christ himself, we see his miracles, and receive his doctrines. In the very book which we have so long studied, as the foundation of these Lectures, his divine mission is authenticated by every species of testimony; and particularly by the wonderful effusion and super

natural gifts of the Holy Spirit. We are satisfied too, that the ordinary influences of the Divine Spirit are promised to every individual of the Church of Christ, to the end of the world. And yet-let me ask—are we almost, or altogether Christians? The silence of our hearts confirms our reproof; and leaves us only to pray, while we admire the warm and pious wish of the venerable Paul, that we may, both in sound faith and active virtue, be not only almost, but altogether such as he was.

This interesting dialogue put an end to the assembly; and probably would have liberated Paul if he had not first made his appeal to a superior tribunal. When they had considered his case, Agrippa said unto Festus, This man might have been set at liberty, if he had not appealed unto Cæsar." It was then no longer in the power of the Governor to pronounce a decisive judgment.

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Before we dismiss from our minds the consideration of the Apostle's eloquent address, let us reflect on the advantages we enjoy as Christians, in having such models before our eyes. We talk of the eloquence of many eminent ancient orators, and justly praise the perspicuity, elegance, and energy of their discourses; but which of them, my brethren, had such a topic as St. Paul, or could lead an audience as he did, on this, and perhaps with more effect, on some other occasions? Let it be no apology for our lukewarmness, or our indolence of mind, that we have not witnessed the eloquence of such distinguished orators.

Our Christian doctrines are of a more elevated nature than all the moral effusions, or political discussions, that classical history can afford. Our duties, too, are offered on much superior motives. Let it then be with us, as it was with him, that was called upon to second a long and florid speech on some great and popular occasion, who merely added, "All that he hath spoken, I will do."

LECTURE XXVI.

ACTS XXVII.

St. Paul's Voyage towards Rome, and Shipwreck.-CæsareaSidon-Myra-Fair Havens-Melita. A.D. 62.

It is not easy to appreciate, in language suitable to the occasion, the holy labours of St. Paul. The longer we continue his companions by an attentive perusal of the narrative of his friend and fellowlabourer St. Luke, the more sensible are we of the energy of that divine Spirit which influenced his actions, and of the importance of that cause, which led him from the shores of Palestine to Rome, then mistress of the world.

During the many days which we have thus spent together, have we been able to discover one, in which he was not warmly interested in his Master's service? No sooner does he complete one Apostolic journey, than he is ready, with the sun, to set forward upon the next day's engagement. No personal suffering made any impression on his duty; unless it were to incite him to new exertions, from the consideration of the person for whom he

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