joining his friends in inflaming the multitude, and in echoing the shout, Crucify him! or of accompanying the rulers, chief priests, scribes, and elders, who basely derided the blessed Redeemer in his dying moments? Or, would the Apostle, who so pathetically laments the part he took in the death of Stephen and other martyrs, have been wholly silent, had he had any part in the crucifixion of Christ? Soon after Pentecost, however, we find Saul in Jerusalem, where he was not calculated to remain long a neutral spectator. His education, principles, and connections, decided the part he was to take, and the natural vehemence, fearlessness, and activity of his character, inflamed by a zeal as fervent as it was ill directed, gave an energy to his exertions, which rendered him one of the most formidable antagonists of the Church of God. He appears to have commenced the career of persecution, by joining in the clamour against Stephen. He was present in the council at Stephen's accusation, saw the miraculous glory on his face, and yet took a part in his death, as a witness of the legality of the proceedings against him. Having once tasted blood; with the characteristic fierceness of his tribe, he ravened as a wolf. From a subaltern, he became a leader in the alien hosts. Blind to reason, deaf to pity, his firm nerves shrunk not from torture and blood. For he was now become exceedingly mad, and made havoc of the Church, entering into every house, and haling men and women to prison. He persecuted and beat the disciples in every synagogue, blasphemed himself, and compelled them to blaspheme; and when they were put to death, he gave his voice against them. Yet in all this he verily meant to do God service. With untroubled conscience, he repeated his daily tale of alms and prayers, supposed himself a better man as he became a more furious persecutor, and proudly thanked God he was not a Christian.. The contemplation of such a character excites our astonishment and horror. It is painful to see a man of Saul's talents, learning, morals, and religious zeal, acting so terrible a part. But it is still more affecting to remark, that it was his religion itself which made him so pre-eminently wicked. The uncorrupted law of the Lord might have enlightened his mind and purified his heart; but viewed through the corrupt glosses of his sect, it produced contrary effects. He rested in the form of godliness, and denied its power. Spiritual religion was a thing of which he knew nothing. The broken heart and contrite spirit were sacrifices he never offered. He was not an humble Simeon waiting for the consolation of Israel; nor an honest Nathaniel, who, by gladly coming to the light, proved that his works were wrought in God. He was one of those of whom Christ testifies, that harlots and publicans, ignorant and flagitious as they were, were more disposed to receive the invitations of the Gospel, and entered into the kingdom of God before them. His prayers were not heard, but rejected, as the service of a proud sinner. Witness the words of our Lord to Ananias, Behold he prayeth, as if it had been the first time of his bending the knee to God. His sanguinary persecutions prove his religion earthly, sensual, and devilish, and that he himself was of his father the devil, who was a murderer from the beginning. Reader, is thy religion of this cast? Does it fill thee with high conceits of thyself and proud contempt of others, and teach thee to smite, though only with thy tongue, those who differ from thee? Know, thy religion is vain. God never did, and never will authorize intemperance, revilings, and violence. The enemy of man cannot be the friend of God. No; should there even be but one man on earth whom thou hatest, thy character is not equivocal, nor thy fate uncertain. Let not then the fiery religionist, who glories in that Gospel which Paul persecuted, congratulate himself too hastily. Shall we fight for Christ with weapons which are Satanic? We may, indeed, prove from Scripture, that we espouse a righteous cause; but the same Scripture will prove, that we ourselves are not Christians. Persecution in any and every form is of the wicked one, and never so much as when those who are called Christians persecute each other. Let In justice to Saul, it is necessary to observe, that his character was far superior to the generality of the Pharisees. However ignorant and furious he was, yet he meant well; a circumstance which, though it cannot justify, in some degree serves to extenuate his conduct. He himself pleads his ignorance in this view, and tells us that God admitted the consideration, not indeed as meriting the mercy he found, but as that without which mercy might not have been extended to him. He perse cuted in ignorance and unbelief: but had he not abundant means of coming to the knowledge of the truth? Did he not despise the wisdom and spirit of Stephen, the evidence of the glory on his countenance, and the dying prayers of that blessed martyr? In his judicial proceedings against the Church, how many tender scenes did he not witness, and what evidence must he not have resisted? His conduct was, therefore, inexcusable; his heart was corrupt, as that of every man naturally is; his religion had, in some respects, made it worse; his talents and learning furnished him with weapons against the truth; and his zeal, and the consciousness of his good intentions, deceived him, by their specious appearance, to an uncommon degree of fury and implacability. the leaders of every name into which is wonderful, and every part of it claims the Church is divided well consider our deliberate attention. As the Hethis, and let them discuss their diffe- brew legislator, who was designed from rences peaceably as Christians ought, his birth to be the deliverer of Israel, and whose object is sanctifying truth, and the destroyer of Egypt, was nursed and not fame, wealth, or dominion. reared in the palace of Pharaoh; so did the mysterious wisdom of God separate this Jew of Tarsus, even from his mother's womb, to be an apostle of Jesus Christ; and for that office every feature of his character, and every circumstance of his life, were amazingly adapted. Educated at Jerusalem, at the feet of Gamaliel, with an unspotted character, the champion of Moses, and the determined enemy of Christ; while he gloried in himself, and was arrived at the highest pitch of furious opposition to the Gospel; the time was come to strike a deadly blow at pharisaic religion, by the hands of a man who was the pride of his sect. For this purpose the blessed Jesus, clothed with light, at mid-day shewed himself to Saul, with a glory which he had deigned, on Mount Tabor, to exhibit only to his most favoured disciples. He dazzled, blinded, and struck him to the ground, and while the fiery Saul trembled at his feet, avowed himself to be that Jesus whom he persecuted, and expostulated with him on his causeless hate and stubborn opposition. This was demonstration which ignorance could not resist; an exhibition against which no human courage was proof. Flight or resistance were impossible. He lay at the mercy of his injured and insulted conqueror, and took the only part which could be taken, that of an unconditional surrender of himself to Christ, intimated in language expressive of his faith and obedience Lord, what wouldst thou have me to do? Immediately Jesus commanded him to arise, and stand on his feet, for he had nothing to fear, and added, that in Damascus he should be instructed as to what he must do. But it was not enough that our Lord should descend from heaven to convert this chief of sinners. He meditated grace still more rich and free-to make him a chosen instrument of his glory. For this purpose (saith he) I have appeared unto thee, to make thee a minister and a witness, both of these things which thou hast seen, and of those things wherein I will appear unto Such was Saul of Tarsus, the Goliah of pharisaic orthodoxy. Unsatisfied with the devastation he had committed at Jerusalem, he solicited a commission from the high priest to persecute the Christians at Damascus, and commenced his journey, according to St. Luke's description, rather like a wild beast than a man, breathing threatenings and slaughter. But when he was ready to invade the fold, the Great Shepherd of the sheep withstood his fury, disarmed, subdued, and led him captive. Requesting the reader to compare Acts ix. and Acts xxvi. for a full account of his conversion, it will be sufficient here to give a comment on the text. The whole scene thee, delivering thee from the people and the Gentiles, to whom now I send thee: to open their eyes, and to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins, and inheritance among them that are sanctified by faith in me. Thus, at his first interview with our Saviour, is Saul accused and arraigned; convicted and condemned; believes with his heart unto righteousness; with his lips makes confession unto salvation; is justified freely by grace; nominated an Apostle, and assured of Christ's protection and blessing in the discharge of his office. What an astonishing display of power and grace! But we shall not do justice to the subject, if we consider it as a mere private transaction. It was an illustrious testimony to the truth of Christianity, a gracious interposition in behalf of the persecuted Church, a striking lesson to the persecuting Jews, a noble triumph over Satan's malice, an everlasting monument of God's longsuffering and a general benefit to the Gentile world. Let us now accompany to Damascus the humbled Saul, smarting under the anguish of a wounded spirit. Though the gracious communication of Jesus Christ was calculated to preserve him from despair, and to inspire hope, yet it is not the method of our physician slightly to heal the wounds which he inflicts: Saul's were probed to the bottom. He was made to see and feel what he himself was, and what his conduct had been. From his inmost soul he was then made to exclaim, O wretched man! who shall deliver me from this body of death! He had seen him whom he had pierced, and mourned as a man for his first born. His bodily eyes were blinded, while faith disclosed the things of a spiritual and invisible world, in their true forms, colours, magnitudes, and relations. A light more pure and benign than that which he saw on his journey, shone on his heart; and the Lord the Spirit convincing him of sin, righteousness, and judgment, purified him as with a refiner's fire. Now were prophecies, which had been familiar to him, unfolded to his understanding, and the precepts and spirit of the moral law assumed their due empire over his mind. His sins were marshalled before him, and his fanced righteousness vanished. Every self-righteous plea was answered, every dependence cut off, every hope precluded. The ignominious cross now became his only refuge and hope; and to that cheering spectacle he raised his eyes, as the expiring Israelites in the wilderness gazed upon the serpent. Such were the views and feelings of the broken hearted Saul, and such are the views and feelings in a greater or less degree, of all who are truly regenerated. But new miracles were to facilitate and to grace Paul's entrance into the Church. He was comforted with a vision of Ananias coming to his assistance, and Ananias was commissioned to restore Saul's sight, and to introduce him to the brethren. The good man was amazed and startled at the commission; but his doubts and fears were removed by the information, that Saul was a chosen vessel to bear Christ's name before the Gentiles, and kings, and the children of Israel. He therefore went to him, laid his hands on his eyes, and said, Brother Saul, the Lord Jesus who appeared to thee in the way hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately he received sight, and arose, and was baptized. And when he had received meat he was strengthened. Thus was Saul translated from darkness into marvellous light, and rejoiced with joy unspeakable and full of glory. By faith he was grafted into Christ, and by every grace of the Christian temper Christ dwelt in him through the spirit. In every apostolic gift he was not one whit behind the chiefest of the Apostles. Every distinction upon which he had before valued himself, he now esteemed dung and dross in comparison of the excellent knowledge of Christ. He renounced all property in himself, and as one purchased with his Saviour's blood, gave himself and all he had to his absolute disposal, that whether living or dying, Christ might be magnified in him. His change was universal and complete, internal as well as external; a change of temper and principle, faith and practice, of fear, hope, and desire, of sorrow, aversion, and enjoyment. Hear his lan guage-I live not, but Christ liveth in me, and the life that I live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. God grant that every one who reads these words may be able with truth to apply them to himself. Saul was now a Christian, an Apostle, and furnished with those weapons which were mighty to the throwing down of strong holds. He, therefore, conferred not with flesh and blood, but straightway declared that he had seen Jesus in the way, and preached in the synagogue, that he is the Son of God. But all who heard him were amazed, and said, Is not this he, who destroyed those that called on this name at Jerusalem, and came hither that he might bring them bound unto the chief priests? But Saul increased the more in strength, and confounded the Jews which delt at Damascus, proving this is very Christ. While we adopt the opinion of Beausobre, who places Saul's first preaching immediately after his conversion, it is proper to notice, that Dr. Lardner and Bishop Pearson place it after his return from Arabia. Our opinion has been formed from a comparison of Acts ix. 19, with the 22d verse of the same chapter. In the 19th verse, St Luke tells us, that after Saul had received meat, and was strengthened, he was certain days with the disciples at Damascus, and strait:way preached Christ, &c. and in the 22d verse-that after many days, were fulfilled, the Jervs took council to kill him. It seems evident that St. Luke speaks in the former verse of Saul's preaching at Damascus, after his conversion, for certain days; and in the latter, passing by the journey to Arabia, (Gal. i. 17.) of his return to Damascus where he made a long stay, until he was compelled to save himself by flight. This interpretation is countenanced by the following considerations, nor are the reasons against it of real importance. The only imputation on Saul's character, was his persecution of the Church. But the first Christians were not vindictive, and Ananias's testimony, as well as the part Saul then acted, were sufficient to secure to him a cordial reception. His arrival in the city, and the nature of the letters he brought from the chief priests, were well known. Some rumours of what had happened in the way, were probably spread abroad by his attendants. He was expected in the synagogue. An explanation of his conduct, and an unequivocal declaration of his present views, were absolutely necessary. A character so decisive would not hesitate to take such a step. The amazement expressed by his auditors evinces, indeed, that he did do so; for as his conversion must have been well known at Damascus, it is not likely any thing like astonishment should have been excited by his conduct a year and a half after, when he returned from Arabia. Nor need we wonder that the opposition he encountered in the first instance was not so great as he afterwards experienced. Persecution was not yet organized. Saul's character stood high in the synagogue, and the Jews would be unwilling to proceed to extremities against a man whom they might hope to conciliate, and of whose formidable opposition they had not yet felt the effects. (To be continued.) To the Editor of the Christian Observer. SIR, PERCEIVING that you have, on several occasions, published practical expositions of passages of Scripture, I have sent for insertion, if approved of, the following abstract of a Sermon written by a great divine and an eminently holy man of our Church, BISHOP BEVERIDGE, on a text which has deservedly excited much attention. I remain your sincere well-wisher. MATT. xxi. 14. Many are called but few chosen. WHO can hear this sentence without trembling? If our Saviour had said, that of all who were born few should be chosen, we might still hope that we who are baptized in his name, and who are few in comparison of the whole race of men, might be of the number. But it is of those very persons who are called that he saith, few are chosen. I. By the call here spoken of is meant God's voice making known his will to men, and calling them to act accord ingly-inviting them to his service here, and to the enjoyment of his presence hereafter. God calls us, in the first place, from darkness to light, from error and ignorance to truth and knowledge, so as not to be occupied about temporal affairs only, but principally about the concerns of our souls. 1 Pet. ii. 9. He calls us, secondly, from superstition and idolatry to his worship and service; not only from popish superstition and heathenish idolatry, but from covetousness, or any other desire of the heart which we are disposed to idolize in God's stead. 1 Thess. i. 9. 1 Cor. x. 14. Col. iii. 5. He calls us also from all manner of sin and profaneness to holiness and piety, both in our affections and conduct. 1 Thess. iv. 7. Tit. ii. 11, 12. As he who hath called us is holy, so ought we to be holy in all manner of conversation. Thus are we called to be a people zealous of good works, wholly devoted to God, and consecrated to his service. Our thoughts, affections, words, desires, every faculty of our souls, every member of our bodies, every action of our lives, should be holy. God sees our eagerness in the pursuit of vanity and temporal enjoyments, and he calls us to leave such fleeting and unsatisfying objects, that we may attend to the things which belong to our peace to heaven, and eternal glory. He calls us likewise, not to be conformed to this world, but to be transformed by the renewing of our minds-to set our affections on things above-to seek first the kingdom of God. He calls us, lastly, from misery and danger to a state of happiness; not because he cannot be happy without us, but because we cannot be happy without him. It is on this account he calls us so earnestly-For as I live, saith the Lord, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn ye, turn ye, for why will ye die? Let us not then stand pausing whether we shall obey the call or no. Let us not say, how shall I part with my profits, my sensual enjoyments, my darling sins? but rather, how shall I abide the judgment of God? how shall I escape if I neglect so great salvation? For we may be assured, that the great end of God's calling us so urgently to come to him, is, that we may be saved from his wrath, and enjoy his love and favour for ever. The means which God employs in calling us are, the ministry of his word, and of his servants, the prophets and apostles, and their successors, declaring and explaining it. By virtue of Christ's commission (Matt. xxviii. 19, 20.) not only the Apostles, but all succeeding ministers are sent to call mankind to embrace the Gospel. They are ambassadors for Christ. They are unpunes, heralds, sent to offer peace and pardon to all who have rebelled against their Lord and Master, the King of Heaven, provided they will now submit themselves to him; but if not, solemnly to denounce his wrath against them. From our Saviour's times how many thousands of millions of souls have been called to the faith of Christ by the preaching of the Gospel, how soon did the sun of righteousness arise upon this land. And since the Gospel was first planted here, how many have been called by it to the faith of Christ. Yea, through the mercy of God, how many at this moment are called in every part of the nation, though I fear, alas, there are but few chosen. II. By the term, few are chosen, we are to understand that there are but few so approved of by God as to be chosen from the rest of the world to inherit eternal life. Not few in themselves considered, but few in comparison of the many which are called. Christ hath many professed adherents, but few faithful and obedient servants; many who make a plausible profession of the faith and religion which he taught, but few who practise it. All, however, will acknowledge, that whatsoever profession a man makes of Chris tianity, it will avail him nothing without the practice of it. Matt. vii. 21. and Rom. ii. 13. It is not our hearing and knowing our duty, that will stand us in any stead before God, but our doing it; it is not our believing that we may be saved by believing in Christ, that will be of any use to us, without such a faith as leads |