imparted to him, are not distinguished. This is obviously occasioned by its being addressed to king Agrippa. Before him, St. Paul sets forth the broad outlines of his own history, and its more striking facts, passing by the details which would to the king be less interesting, and dwelling the more upon the high spiritual purpose of his mission, "to open men's eyes, to turn them from darkness to light, from the power of Satan unto God." To the Jews (c. 22), before whom he was accused as a transgressor of the law, it was of the more moment to dwell upon the mission of Ananias to him, "a devout man according to the law, having a good report of all the Jews." Yet, because St. Paul, in one place, gives the account thus compendiously, no one should infer, that all which he there declares himself to have heard from Christ, was delivered to him at that first appearance of Christ; for, on the two other occasions, circumstances here omitted are filled up. Yet it seems in some such way, that persons have overlooked one of the great features in God's conversion of St. Paul. I find the view taken above (p. 47), in St. Chrysostom (Hom. i. in Actt. § 6. T. 9. p. 10. ed. Bened.) "We cannot, cannot, obtain grace without vigilance. Not even upon Paul did grace come immediately; but three days intervened, in which he was blind, being purified, and prepared for its reception, by fear. For as the purple-dyers first prepare, by other means, that which is to receive the dye, that its richness may not fade: thus, here also, God first prepares the soul, by filling it with trouble, and then pours forth His grace;" and again (Hom. 19. on Acts ix. 9. p. 157.), "Why did he neither eat nor drink? he was condemning himself for what he had done; he was confessing all; he was praying; he was calling upon God;" and (Hom. 20. init.), "Ananias taught him nothing, but only baptized him. But, as soon as he was baptized, he drew down on himself a great grace from the Spirit, through his zeal and great earnestness."—"And why did not God blind his eyes themselves? this was much more wonderful. They were open, but he saw not: which also had happened unto him, as to the law, until the name of Jesus was put upon him (i.e., until he was baptized.) 'And having taken meat, he was strengthened:' he had been exhausted, then, by the journey, his terror, hunger, and despondency. God then wishing to increase his despondency, allowed him to remain blind till Ananias came."
Note (K), on page 131.
Calvin, when treating expressly of the similarity and dissimilarity between Circumcision and Baptism, affirms that they agreed in every thing except the outward rite. And this he proves thus:—"When God was about to institute circumcision. He promised to Abraham that 'He would be the God of him and his seed:' herein is concluded the promise of eternal life, since 'God is not the God of
