stition, is not credible. Besides, we have other examples in which the word is taken in a good sense for religion. It ought, therefore, to be so rendered in this place. From the vehement language of the Jews in accusing Paul, Festus supposed that they charged him with some crime against the state. He was surprised, therefore, to find that they only accused him of some religious errors, and especially of a mistake of so little consequence as that of believing that a man who had been dead was alive.

20.

And because I doubted of such manner of questions, " because I was doubtful how to inquire hereof," i. e. whether Jesus were alive after his death, I asked him whether he would go to Jerusalem, and there be judged of these

matters:

The fact being said to have taken place at Jerusalem, it would be easy to procure information on the subject there.

21. But when Paul had appealed to be reserved unto the hearing of Augustus, i. e. of Nero, each of the Roman emperors, from the time of Octavius having assumed this appellation, I commanded him to be kept till I might send him to Cæsar.

This was another name assumed by the Roman emperors from Julius Cæsar, the first of them.

22. Then Agrippa said unto Festus, I would also hear the man myself. To-morrow, said he, thou shalt hear him.

.

Agrippa had doubtless heard of the Christians from his father, who had put James the apostle to death with the sword, and imprisoned Peter. His curiosity was therefore awakened to hear so illustrious an advocate of this cause as Paul, who was probably more celebrated than any of the other apostles, on account of his early opposition to Christianity.

23. And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, i. e. the room of audience used by the governor, and not a court of justice; for Paul was not now tried, with the chief captains and principal men of the city, at Festus' commandment Paul was brought forth.

24. And Festus said, King Agrippa, and all men who are here present with us, ye see this man, about whom all the multitude of the Jews havé

dealt with me, "have applied to me," both at Jerusalem and also here, crying that he ought not to live any longer.

25. But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him;

26. Of whom I have no certain

thing to write unto my Lord; wherefore I have brought him forth before you, and especially before thee, O king Agrippa, that after examination had, I might have somewhat to write:

As Agrippa was a Jew, and well acquainted with Jewish customs, he hoped that he might relieve him from his present embarrassment, and enable him to describe in what the peculiar nature of Paul's offence consisted.

27. For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.

At this time it is plain that there was no law of the Roman state, as there was afterwards, pronouncing it a crime to be a Christian. As the followers of Jesus conformed to the law of Moses, the Romans now considered them as composing one of the sects of all which were allowed the free exercise of their religion.

REFLECTIONS.

1. In the preceding history we see that it was an invariable maxim of Roman jurisprudence that no man should be condemned unheard, and without enjoying every aid for his defence which could arise from confronting his accusers. This is, indeed, an

essential branch of criminal justice; and small is the title to the praise of equity in that judgment where it is not allowed. Happy would it be for the world, if the same regard to propriety were observed in forming a decision upon other matters. How often are actions and characters condemned by us, without our hearing what men have to offer in their defence! How often are opinions pronounced to be absurd, unscriptural and dangerous, without inquiring into the evidence on which they are founded, or their tendency to do harm! When disputes and contentions arise, how often do men decide in favour of one party, be fore they hear their opponents! If their wish be to obtain a plausible excuse for censure or hatred, this method of judging is doubtless well calculated to answer their purpose; but nothing can be more hostile to their design, if they look for truth and justice. The maxim of prudence is to hear both sides of every question, and to suspend the judgment until each has been examined. It was an observation which long since suggested itself to the royal preacher, and which the experience of every day has confirmed, that he who is first in his own cause seemeth just, but his neighbour cometh and searcheth him."

2. Observe with what indifference men of the world look upon the most important topics and characters in religion. The illustrious captain of our salvation, the most eminent prophet who ever appeared in the world, whose distinguished endowments entitled him to the character of the Son of God, the patient martyr for the truth, the perfect pattern of human excellence, who was honoured with the privilege of being the first to rise from the grave to immortal lifethis distinguished personage is, in the language of a Roman governor, one Jesus, an unknown and obscure individual. His resurrection from the dead, the most interesting event which ever took place, and which ought to have attracted the attention of all men throughout the world, is a matter about which he has formed no opinion, but must inquire. But wisdom is justified of her children. The virtuous and the

good have not failed to do honour to Jesus and his doctrine in all ages.

3. How honourable to Paul is the declaration of the Roman governor! He has been detained two years in prison; his enemies have been repeatedly heard against him; all the arts of oratory have been employed to aggravate his offences and to blacken his character; he has been examined by Felix; he has been examined by Festus. But in all these trials not a shadow of guilt has been discovered: an impartial judge is ashamed to send him a prisoner to Rome, because he can find nothing to alledge against him. Such, Christians, is the character of the first witnesses of your religion. Can you doubt their testimony? Can you believe them to be wicked impostors?

Acts xxvi. 1. to the end.

In this chapter we have Paul's defence before Agrippa, and the favourable opinion which that prince expressed of him and of the cause which he supported. As the principal contents of this portion of scripture have been related twice already, in the ninth and twenty second chapters of this history, they will not require much further observation.

1. Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself, rather, "made his defence."

2. I think myself happy, king Agrippa, because I shall make my defence this day before thee, touching