was situated on the coast of the Mediterranean, and was a seaport. The distance which Philip had to travel, therefore, was not very great, and as Azotus lay almost directly north of Gaza, it shows, that in order to reach it, he must have parted from the eunuch, whose route was almost directly south of Gaza. It is at present inhabited by Arabs chiefly, and is by them called Mezdel. Dr. Wittman describes it at present as being entered by two small gates. In passing through it, he saw several fragments of columns, capitals, &c. In the centre of the town is a handsome Paul and his fellow-labourers for this purpose were of an exceedingly interesting character, it was desirable to preserve an authentic record of those labours; and that record we have in the remainder of this book. VER. 1. And Saul, yet "breathing out threatenings and slaughter against the disciples of the Lord, went unto the high-priest, a Chap. viii. 3. Gal. i. 13. And Saul-Note, chap. vii. 58; viii. 3. He had been engaged before in persecuting the Christians, but he now sought opportunity to gratify his insatiable desire on a larger scale. Yet breathing.-Not satisfied with what he had done. (Chap. viii.) The word "breathing out is expressive often of any deep, agitating emotion, as we then breathe rapidly and violently. It is thus expressive of violent anger. The emotion is absorbing, agitating, exhausting, and demands a more rapid circulation of blood to supply the exhausted vitality; and this demands an in leads to the increased action of the lungs. The word is often used in this sense in the classics. -Schleusner. It is a favourite expression with Homer. Euripides has the same expression: "Breathing out fire and slaughter." So Theocritus: "They came unto the assembly breathing mutual slaughter." (Idyll. xxii. 82.) Threatening. mosque, with a minaret. The surrounding country is represented as remarkably verdant and beautiful. In the neighbourhood there stands an abundance of fine old olive trees, and the region around it is fertile. He preached in all the cities. Joppa, Lydda, Askalon, Arimathea, &c., lying along the coast of the Mediterranean. Cæsarea. This city was formerly called Strato's Tower. It is situated on the coast of the Mediterranean, at the mouth of a small river, and has a fine harbour. It is thirty-six miles south of Acre, and about sixty-two north-west of Jerusalem, and about the same distance north-creased supply of oxygen, or vital air, which east of Azotus. This city is supposed by some to be the Hazor mentioned in Josh. xi. 1. It was rebuilt by Herod the Great, and named Cæsarea in honour of Augustus Cæsar. The city was dedicated to him; the seaport was called Sebaste, the Greek word for Augustus. It was adorned with most splendid houses; and the temple of Cæsar was erected by Herod over-Denunciation; threatening them with every against the mouth of the haven, in which was placed the statue of the Roman emperor. It became the seat of the Roman governor while Judea was a Roman province. (Acts xxiii. 33; xxv. 6, 13.) Philip afterwards resided at this place. See Acts xxi. 8, 9. Cesarea, at present, is inhabited only by jackals and beasts of prey. 'Perhaps," says Dr. Clarke, “there has not been in the history of the world an example of any city that in so short a space of time rose to such an extraordinary height of splendour, as did this of Cæsarea; or that exhibits a more awful contrast to its former magnificence, by the present desolate appearance of its ruins. Not a single inhabitant remains. Of its gorgeous palaces and temples, enriched with the choicest works of art, scarcely a trace can be discerned. Within the space of ten years after laying the foundation, from an obscure fortress, it became the most flourishing and celebrated city of all Syria." Now it is in utter desolation.-See Robinson's Calmet, art. Cæsarea. 66 CHAPTER IX. This chapter commences a very important part of the Acts of the Apostles-the conversion and labours of Saul of Tarsus. The remainder of the book is chiefly occupied with an account of his labours and trials in the establishment of churches, and in spreading the gospel through the Gentile world. As the fact that the gospel was to be thus preached to the Gentiles was a very important fact, and as the toils of the apostle | | breath--the action of a man violently enraged, and who was bent on vengeance. It denotes also intense activity and energy in persecution. Slaughter.-Murder. Intensely desiring to put to death as many Christians as possible. He rejoiced in their death, and joined in condemning them. (Acts xxvi. 10, 11.) From this latter place it seems that he had been concerned in putting many of them to death. The disciples of the Lord.-Against Christians. Went unto the highpriest.-Note, Matt. ii. 4. The letters were written and signed in the name, and by the authority of the sanhedrim, or great council of the nation. The high-priest did it as president of that council. See ver. 14, and chap. xxii. 5. The high-priest of that time was Theophilus, son of Ananus, who had been appointed at the feast of Pentecost, A. D. 37, by Vitellius, the Roman governor. His brother Jonathan had been removed from that office the same year.-Kuinoel. VER. 2. And desired of him letters to Damascus, to the synagogues, that, if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. bor, the way. And desired of him.-This shows the intensity of his wish to persecute the Christians, that he was willing to ask for such an employment. Letters.-Epistles, implying a commission to bring them to Jerusalem for trial and punishment. From this it seems that the sanhedrim at Jerusalem claimed jurisdiction over all syna gogues every where. They claimed the autho- | if, &c.-It would seem that it was not certainly rity of regulating every where the Jewish reliTo Damascus.-This was a celebrated gion. city of of that of Syria, name. and long the capital of a kingdom It is situated in a delightful re known that there were any Christians there. It was presumed that there were; and probably there was a report of that kind. Of this way.-Of this way or mode of life; of this kind of gion at one hundred and twenty miles north- opinions and conduct; that is, any Christians. Jerusalem, and about one hundred and He might bring them, &c.-To be tried. The east ninety midst miles South-east of Antioch. It is in the of an an extensive plain, abounding with cypress and palm-trees, and extremely fertile. It is watered by the river Barrady, anciently called Abana. (2 Kings v. 12.) About five miles from the city is a place called the "meeting of the waters," where the Barrady is joined by another river, and thence is divided by art into several streams that flow through the plain. These streams, six or seven in number, are conveyed to water the orchards, farms, &c. and give to the whole scene a very picturesque appearance. The city, situated in a delightful climate, in a fertile country, is perhaps among the most pleasant in the world. It is called by the Orientals themselves the "paradise on earth." This city is mentioned often in the Old Testament. It was a city in the time of Abraham. (Gen. xv. 2.) By whom it was founded is unknown. It was taken and garrisoned by David, A. M. 2992. (2 Sam. viii. 6. 1 Chron. xviii. 6.) It is subsequently mentioned as sustaining very important parts in the conflicts of the Jews with Syria. (2 Kings xiv. 25; xvi. 5. Isa. ix. 11.) It was taken by the Romans, A. M. 3939, or about sixty years before Christ; in whose possession it was when Saul went there. It was conquered by the Saracens, A. D. 713. About the year 1250 it was taken by the Christians in the crusades, and was captured A.D. 1517, by Selim, and has been since under the Ottoman emperors. The Arabians call this city Damasch, or Demesch, or Schams. It is one of the most commercial cities in the Ottoman empire, and is distinguished also for manufactures, particularly for steel, hence called Damascus steel. The population is estimated by Ali Bey at two hundred thousand; Volney states it at eighty thousand; Hassel at one hundred thousand. About twenty thousand are Maronites of the Catholic church, five thousand Greeks, and one thousand are Jews. The road from Jerusalem to Damascus lies between two mountains, not above a hundred paces distant from each other; both are round at the bottom, and terminate in a point. That nearest the great road is called Cocab, the star, in memory of the dazzling light which is here said to have appeared to Saul. To the synagogues.-Note, Matt. iv. 23. The Jews were scattered into nearly all the reions surrounding Judea; and it is natural to ppose that many of them would be found in amascus. Josephus assures us that ten thouand were massacred there in one hour; and at other time eighteen thousand, with their wives d children. (Jewish War, b. ii. ch. xx. sec. 2; vii. ch. viii. sec. 7.) See notes, Acts ii. 9—11. whom the Gospel was preached there, or ow they had been converted to Christianity, is nknown. The presumption is, that some of Those who had been converted on the day of Pentecost, had carried the Gospel to Syria. That Sanhedrim at Jerusalem claimed jurisdiction over religious opinions; and their authority would naturally be respected by foreign Jews. VER. 3. And as he journeyed, he came near Damascus ; and suddenly there shined round about him a light from heaven: c 1 Cor. xv. 8. And as he journeyed.-On his way, or while he was travelling. The place where this occurred is not known. Tradition has fixed it at the mountain now called Cocab. See note on ver. 2. All that we know of it is that it was near to Damascus. And suddenly.-Like a flash of lightning. There shined round about him, &c.—The language which is expressed here would be used in describing a flash of lightning. Many critics have supposed that God made use of a sudden flash to arrest Paul, and that he was thus alarmed and brought to reflection. That God might make use of such a means cannot be denied. But to this supposition in this case there are some unanswerable objections: (1.) It was declared to be the appearance of the Lord Jesus; ver. 27, "Barnabas declared unto them how that he had seen the Lord in the way." 1 Cor. xv. 8, "And last of all he was seen of me also." 1 Cor. ix. 1, "Have I not seen Jesus Christ our Lord?" (2.) Those who were with Saul saw the light, but did not hear the voice. (Acts xxii. 9.) See note. This is incredible on the supposition that it was a flash of lightning near them. (3.) It was manifestly regarded as a message to Saul. The light appeared, and the voice spake to him. The others did not even hear the address. Besides, (4.) It was as easy for Jesus to appear in a supernatural manner, as to appear amidst thunder and lightning. That the Lord Jesus appeared, is distinctly affirmed. shall see that it is probable that he would appear in a supernatural manner. And we In order to understand this, it may be necessary to make the following remarks: (1.) God was accustomed to appear to the Jews in a cloud; in a pillar of smoke, or of fire; in that peculiar splendour which they denominated the Shechinah. In this way he went before them into the land of Canaan. (Exod. xiii. 21, 22. Comp. Isa. iv. 5, 6.) This appearance or visible manifestation they called the glory of Jehovah. (Isa. vi. 1-4.) Ex. xvi. 7, 10, In the morning ye shall see the glory of the Lord." (Lev. ix. 23. Num. xiv. 10; xvi. 19, 42; xxiv. 16. 1 Kings viii. 11. Ezek. x. 4.) Note, Luke ii. 9, "The glory of the Lord shone round about them." (2.) The Lord Jesus, in his transfiguration on the mount, had been encompassed with that glory. Notes, Matt. xvii. 1-5. (3.) He had spoken of similar glory as pertaining to him; as that which he had been invested with before his incarnation; and to which he would return. John xvii. 5, And now, Father, glorify thou me, &c., with the glory which I had with thee before the world was.' Matt. xxv. 31, "The Son of man shall come in his glory." Comp. Matt. xvi. 27; xix. 28. To this glory he had returned when he left the earth. (4.) It is a sentiment which cannot be shown to be incorrect, that the various appearances of the angel of Jehovah, and of Jehovah, mentioned in the Old Testament, were appearances of the Messiah; the God who should be incarnate; the peculiar protector of his people. See Isa. vi. comp. with John xii. 41. (5.) If the Lord Jesus appeared to Saul, it would be in this manner. It would be in his appropriate glory and honour, as the ascended Messiah. That he did appear is expressly affirmed. (6.) This was an occasion when, if ever, such an appearance was proper. The design was to convert an infuriated persecutor, and to make him an apostle. To do this it was necessary that he should see the Lord Jesus. (1 Cor. ix. 1, 2.) The design was further to make him an eminent instrument in carrying the Gospel to the Gentiles. A signal miracle; a demonstration that he was invested with his appropriate glory; (John xvii. 5;) a calling up a new witness to the fact of his resurrection, and his solemn investment with glory in the heavens, seemed to be required in thus calling a violent persecutor to be an apostle and friend. (7.) We are to regard this appearance, therefore, as the re-appearance of the Shechinah, the Son of God invested with appropriate glory, appearing to convince an enemy of his ascension, and to change him from a foe to a friend. It has been objected that as the Lord Jesus had ascended to heaven, that it cannot be presumed that his body would return to the earth again. To this we may reply, that the New Testament has thrown no light on this. Perhaps it is not necessary to suppose that his body returned, but that he made such a visible manifestation of himself as to convince Saul that he was the Messiah. From heaven.-From above; from the sky. In Acts xxvi. 13, Paul says that the light was above the brightness of the sun at midday. VER. 4. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? d d Matt. xxv. 40, 45. And he fell to the earth. He was astonished and overcome by the sudden flash of light. There is a remarkable similarity between what occurred here, and what is recorded of Daniel in regard to the visions which he saw. (Dan. viii. 17.) Also, Dan. x. 8, "Therefore I was left alone, and saw this great vision; and there remained no strength in me, for my comeliness (vigour) was turned into corruption, and I retained no strength." The effect was such as to overpower the body. And heard a voice.-The whole company heard a voice, (ver. 7,) but did not distinguish it as addressed particularly to Saul. He heard it speaking to himself. Saying unto him, &c.—This shows that it was not thun der, as many have supposed. It was a distinct articulation or utterance, addressing him by name. Saul. Saul.-A mode of address that is emphatic. The repetition of the name would fix his attention. Thus Jesus addresses Martha, (Luke x. 41,) and Simon, (Luke xxii. 31,) and Jerusalem. (Matt. xxiii. 37.) Why.-For what reason. Jesus had done him no injury; had given him no provocation. All the opposition of sinners to the Lord Jesus and his church, is without cause. See note, John xv. 25, “They hated me without a cause." Persecutest.-Note, Matt. v. 11. Thou me?-Christ and his people are one. (John xv. 1-6.) To persecute them, therefore, was to persecute him. (Matt. xxv. 40, 45.) VER. 5. And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest. It is hard for thee to kick against the pricks. e Chap. v. 39. And he said, Who art thou, Lord?-The word "Lord" here, as is frequently the case in the New Testament, means no more than "sir." (John iv. 19.) It is evident that Saul did not as yet know that this was the Lord Jesus. He heard the voice as of a man; he heard himself | addressed; but by whom the words were spoken, was to him unknown. In his amazement and confusion, he naturally asked who it was that was thus addressing him. And the Lord said.— In this place the word " Lord" is used in a higher sense, to denote the Saviour. It is his usual appellation. See Note, Acts i. 24. I am Jesus.-It is clear from this, that there was a personal appearance of the Saviour; that he was present to Saul; but in what particular formwhether seen as a man, or only appearing by the manifestation of his glory, is not affirmed. It was a personal appearance, however, of the Lord Jesus, designed to take the work of converting such a persecutor into his own hands, without the ordinary means. Yet he designed to convert him in a natural way. He arrested his attention; filled him with alarm at his guilt; and then presented the truth respecting himself. chap. xxii. 8, the expression is thus recorded: "I am Jesus of Nazareth," &c. There is no contradiction, as Luke here records only a part of what was said; Paul afterwards stated the whole. This declaration was fitted peculiarly to humble and mortify Saul. There can be no doubt that he had often blasphemed his name, and profanely derided the notion that the Messiah could come out of Nazareth. Jesus here however, that very designation. "I am Jesus the Nazarene, the object of your contempt and scorn." Yet Saul saw him now invested with peculiar glory. It is hard, &c.—This is evidently a proverbial expression. Kuinoel has quoted numerous places in which a similar mode of expression occurs in Greek writers. Thus Euripides, (Bacch. 791,) “ I, who am a frail mortal, should rather sacrifice to him who is a God, than by giving place to anger, kick against the goads." So Pindar, (Pyth. ii. 173,) “ It is profit uses, In able to bear willingly the assumed yoke. To kick against the goad is pernicious conduct." So Terence, (Phome. 1, 2, 27,) "It is foolishness for thee to kick against a goad." Ovid has the same idea, Trist. b. ii. 15. The word translated "pricks" here (Kέvrpa), means properly any sharp point which will pierce or perforate, such as the sting of a bee, &c. But it commonly means an ox-goad, a sharp piece of iron stuck into the end of a stick, with which the ox is urged on. These goads among the Hebrews were made very large. Thus Shamgar slew six hundred men with one of them. (Judges iii. 31. Comp. 1 Sam. xiii. 21.) The expression To kick against the prick," or the goad, is derived from the action of a stubborn and unyielding ox, kicking against the goad. And as the ox would injure no one by it but himself; as he would gain nothing; it comes to denote an obstinate and refractory disposition and course of conduct, opposing motives to good conduct; resisting the authority of him who has a right to command; and opposing the leadings of Providence, to the injury of him who makes the resistance. It denotes rebellion against lawful authority, and thus getting into greater difficulty by attempting to oppose the commands to duty. This is the condition of every sinner. If men wish to be happy, they should cheerfully submit to the authority of God. They should not rebel against the dealings of Providence. They should not murmur against their Creator. They should not resist the claims of their consciences. By all this they would only injure themselves. No man can resist God or his own conscience and be happy. And nothing is more difficult than for a man to pursue a course of pleasure and sin against the admonitions of God and the reproofs of his own conscience. Men evince this temper in the following ways: (1.) By violating plain laws of God. (2.) By attempting to resist his claims. (3.) By refusing to do what their conscience requires. (4.) By grieving the Holy Spirit, by attempting to free themselves from serious impressions and alarms. They will return with redoubled frequency and power. (5.) By pursuing a course of vice and wickedness against what they know to be right. (6.) By refusing to submit to the dealings of Providence. And (7.) In any way by opposing God, and refusing to submit to his authority, and to do what is right. VER. 6. And he, trembling and astonished, said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise and go into the city, and it shall be told thee what thou must do. f Chap. xvi. 30. And he trembling.-Alarmed at what he saw and heard, and at the consciousness of his own evil course. It is not remarkable that a sinner trembles when he sees his guilt and danger. And astonished.--At what he saw. Lord, what wilt thou have me to do?-This indicates a subdued soul; a humbled spirit. Just before, he had sought only to do his own will; now he inquired what was If our the will of the Saviour. Just before he was acting under a commission from the Sanhedrim ; now he renounced their supreme authority, and asked what the Lord Jesus would have him to do. Just before he had been engaged in a career of opposition to the Lord Jesus; now he sought at once to do his will. This indicates the usual change in the sinner. The great controversy between him and God is, whose will shall be followed. The sinner follows his own; the first act of the Christian is to surrender his own will to that of God, and to resolve to do that which he requires. We may further remark here, that this indicates the true nature of conversion. It is decided, prompt, immediate. Paul did not debate the matter, (Gal. i. 16 ;) he did not inquire what the Scribes and Pharisees would say; he did not consult his own reputation; he did not ask what the world would think. With characteristic promptness; with a readiness which showed what he would yet be; he gave himself up at once, and entirely, to the Lord Jesus; evidently with a purpose to do his will alone. This was the case also with the jailer at Philippi. (Acts xvi. 30.) Nor can there be any real conversion where the heart and will are not given to the Lord Jesus, to be directed and moulded by him at his pleasure. We may test our conversion then by the example of the apostle Paul. hearts have been given up as his was, we are true friends of Christ. Go into the city.-Damascus. They were near it. (Ver. 3.) And it shall be told thee.-It is remarkable that he was thus directed. But we may learn from it, (1.) That even in the most striking and remarkable cases of conversion, there is not at once a clear view of duty. What course of life should be followed; what should be done; nay, what should be believed, is not at once apparent. (2.) The aid of others, and especially of ministers, and of experienced Christians, is often very desirable to aid even those who are converted in the most remarkable manner. Saul was converted by a miracle: the Saviour appeared to him in his glory; of the truth of his Messiahship he had no doubt, but still he was dependent on an humble disciple in Damascus to be instructed in what he should do. (3.) Those who are converted, in however striking a manner it may be, should be willing to seek the counsel of those who are in the church and in the ministry before them. The most striking evidence of their conversion will not prevent their deriving important direction and benefit from the aged, the experienced, and the wise in the Christian church. (4.) Such remarkable conversions are fitted to induce the subjects of the change to seek counsel and direction. They produce humility, a deep sense of sin and of unworthiness; and a willingness to be taught and directed by any one who can point out the way of duty and of life. VER. 7. And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. 9 Dan. x. 7. And the men which journeyed with him.-Why these men attended him is unknown. They might have been appointed to aid him, or they may have been travellers with whom Saul had accidentally fallen in. Stood speechless.-In Acts xxvi. 14, it is said that they all fell to the earth at the appearance of the light. But there is no contradiction. The narrative in that place refers to the immediate effect of the appearance of the light. They were immediately smitten to the ground together. This was before the voice spake to Saul. Acts xxvi. 14. In this place (ix. 7) the historian is speaking of what occurred after the first alarm. There is no improbability that they rose from the ground immediately, and surveyed the scene with silent amazement and alarm. The word speechless (vveoi) properly denotes those who are so astonished or stupified as to be unable to speak. In the Greek writers it means those who are deaf and dumb. Hearing a voice.-Hearing a sound or noise. The word here rendered "voice" is thus frequently used, as in Gen. iii. 8. 1 Sam. xii. 18. Psa. xxix. 3, 4. Matt. xxiv. 31. (Greek.) 1 Thess. iv. 16. In Acts xxii. 9, it is said, "They which were with me (Paul) saw indeed the light, and were afraid, but they heard not the voice of him that spake to me. In this place, the words, "heard not the voice," must be understood in the sense of understanding the words, of hearing the address, the distinct articulation, which Paul heard. They heard a noise, they were amazed and alarmed, but they did not hear the distinct words addressed to Saul. A similar instance we have in John xii. 28, 29, when the voice of God came from heaven to Jesus. "The people who stood by and heard it, said it thundered." They heard the sound, the noise; they did not distinguish the words addressed to him. See also Dan. x. 7, and 1 Kings xix. 11-13. VER. 8. And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus. tropical climates, from the glare of the sun or snow, a variety of amaurosis (gutta serena) occurs, which, if it produces blindness during the day, is named nyctalopia, if during the night. hemeralopia. Another variety exists in which the individual is blind all day, until a certain hour, when he sees distinctly, or he sees and is blind every alternate day, or is only blind one day in the week, fortnight, or month." (Edin. Encyc. art. Surgery.) A total loss of sight bas been the consequence of looking at the sun during an eclipse, or of watching it as it sets in the west. This effect is caused by the intense action of the light on the optic nerve, or sometimes from a disorder of the brain. A case is mentioned by Michaelis, (Kuinoel in loco,) of a man who was made blind by a bright flash of lightning, and who continued so for four weeks, who was again restored to sight in a tempest by a similar flash of lightning. Electricity has been found one of the best remedies for restoring sight in such cases. VER. 9. And he was three days without sight, and neither did eat nor drink. And neither did eat nor drink.-Probably because he was overwhelmed with a view of his sins, and was thus indisposed to eat. All the circumstances would contribute to this. His past life; his great sins; the sudden change in his views; his total absorption in the vision; perhaps also his grief at the loss of his sight, would all fill his mind, and indispose him to partake of food. Great grief always produces this effect. And it is not uncommon now for an awakened || and convicted sinner, in view of his past sins and danger, to be so pained, as to destroy his inclination for food, and to produce involuntary fasting. We are to remember also that Paul had yet no assurance of forgiveness. He was arrested; | alarmed; convinced that Jesus was the Messiah; and humbled, but he had not comfort. He was brought to the dust, and left to three painful days of darkness and suspense, before it was told him what he was to do. In this painful and perplex When his eyes were opened. He naturallying state, it was natural that he should abstain closed them at the appearance of the light; and in his fright kept them closed for some time. He saw no man.- This darkness continued three days. (Ver. 9.) There is no reason to suppose that there was a miracle in this blindness, for in chap. xxii. 11, it is expressly said to have been caused by the intense light. "And when I could not see for the glory of that light," &c. intense, sudden light had so affected the optic nerve of the eye as to cause a temporary blindness. This effect is not uncommon. The disease of the eye which is thus produced is called amaurosis, or more commonly gutta serena. It consists in a loss of sight without any apparent defect of the eye. Sometimes the disease is periodical, coming on suddenly, continuing for three or four days, and then disappearing.-Webster. A disease of this kind is often caused by excessive light. When we look at the sun, or into a furnace, or into a crucible, with fused metal, we are conscious of a temporary pain in the eye, and of a momentary blindness. In northern and from food. This case should not be brought now, however, to prove, that convicted sinners must remain in darkness and under conviction. Saul's case was extraordinary. His blindness was literal. This state of darkness was necessary to humble him and fit him for his work. But the moment a sinner will give his heart to Christ, he may The find peace. If he resists, and rebels longer, it will be his own fault. By the nature of the case, as well as by the promises of the Bible, if a sinner will yield himself at once to the Lord Jesus, he may obtain peace. That sinners do not sooner obtain peace, is because they do not sooner submit themselves to God. VER. 10. And there was a certain disciple at h Chap. xxii. 12. |