Chapter XXV.—ST. PAUL ACCUSED BEFORE FELIX.

Now Felix was a harsh and tyrannical governor; and though he had done good service in freeing the country from the robbers which had infested it, and in punishing impostors (like the Egyptian), he had caused the High Priest to be murdered, and had often driven the Jews into rebellion by his barbarous and unjust acts. In short, his whole conduct created such disturbances in the land, and made him so hateful to the Jewish people, that within two years of this time, they petitioned the Roman Government for his removal; and Porcius Festus was appointed governor instead of him. When therefore Tertullus, as the mouthpiece of the Jews, spake in this way of the peace and quiet they enjoyed under his excellent government, they were not expressing their real true opinions, but were only saying what they thought would please Felix, and make him more willing to do what they wished. Tertullus having thus prepared the way, went on to bring his accusations against St. Paul, saying, "For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes: who also hath gone about to profane the temple: whom we took, and would have judged according to our law. But the chief captain Lysias came upon us, and with great violence took him away out of our hands, commanding his accusers to come unto thee: by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him."

This speech was full of falsehood, inasmuch as it so misrepresented what had happened, as to lead Felix to think that the prisoner before him had proved himself a dangerous enemy to the Roman Government, and that the chief captain had violently and unnecessarily interfered with the peaceable exercise of the Council's rights, of examining into those matters of which St. Paul was accused. The Jews, however, assented, saying that these things which Tertullus had spoken were true.

When Tertullus had thus informed Felix, the latter called upon St. Paul to answer to these charges. Felix having now been governor of Judæa for four or five years, knew something of the religion, laws, and customs of the Jews, and was therefore the better able to judge in these matters. "Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself: because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship. And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city: neither can they prove the things whereof they now accuse me."

In these few words, the Apostle contradicted absolutely the charges brought against him by his enemies. Felix, he knew, would understand his wish of going to Jerusalem to keep the Feast of Pentecost, and that, as he had only been in the city for twelve days, he could not have done much to stir up the people to rebellion. Having thus declared the falseness of the charges brought against him, the Apostle went on to notice what was in fact the real cause of all the persecution against him; and boldly said, "But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men. Now after many years I came to bring alms to my nation, and offerings. Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult. Who ought to have been here before thee, and object, if they had ought against me. Or else let these same here say, if they have found any evil doing in me, while I stood before the council, except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day."

We cannot read this beautiful speech without wishing that each one of us could say from our hearts, that we too are endeavouring so to live and act, that our consciences may not reproach us with any wilful sin. It was customary for the Jews, in whatever countries they might happen to dwell, to send alms and offerings from time to time to Jerusalem; and St. Paul had now, according to that custom, brought contributions from the foreign Jews. We should notice the close of St. Paul's speech, when he challenges the priests and rulers to say, whether any fault whatever had been proved against him during his examination before the Sanhedrim, unless they looked upon his having said, "that the Jews persecuted him because he had preached the resurrection of the dead," as a crime. St. Paul's accusers seem to have answered nothing; they were unable to contradict him, for he had spoken nothing but the truth, and had plainly shown that he was no "pestilent fellow," nor mover of sedition among the people.

"And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter. And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him." Felix, living at Cæsarea, where Cornelius, a Roman centurion, had been so wonderfully converted, and where Philip the deacon, and many other Christians resided, must have heard a good deal about the doctrines of "that way" of worshipping the Lord; and he had certainly found, that the Christians were better subjects, and altogether better men, than the Jews. He would not therefore be inclined to condemn St. Paul because he was a Christian; and, listening carefully to the accusations and defence just made before him, he saw at once that the prisoner had not committed any crime whatever, and that the whole affair arose from the hatred, which the Jews bore to the followers of Jesus Christ. Instead, however, of boldly pronouncing sentence one way or the other, he tried to pacify the Jews by putting off the trial till Claudius Lysias, whom they had accused of illegal violence, could come down; and mean time he entrusted St. Paul to the care of a centurion, with orders not to treat him as a prisoner. It must have been a bitter disappointment to the Jews, to see the man whom they persecuted thus kindly treated.

We may also see the protecting hand of God overruling these events. Had St. Paul been set at liberty, the Jews would doubtless have tried to take his life; but under the watchful care of the centurion, he was safe from their malice.

Whether Claudius Lysias ever did come down to Cæsarea, we are not told; but it is quite clear that St. Paul was neither declared guilty of any offence deserving punishment, nor set at liberty, which, as an innocent man, he ought to have been.

St. Luke next tells us, "And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ." It has already been said that Drusilla was one of the daughters of Herod Agrippa, who died miserably at Cæsarea, as a punishment for allowing himself to be treated as a god. Drusilla had been married to another man, but Felix had persuaded her to leave her husband, and become his wife. This was a great sin in both Felix and Drusilla. After the trial of St. Paul, the governor appears to have left Cæsarea for a while; and when he came back, bringing Drusilla with him, they both wished to hear more of the doctrines of Christianity, and therefore they sent for St. Paul, that he might talk to them "concerning the faith in Christ." St. Paul was always ready to speak the truth boldly in the service of his heavenly Master; and knowing that Felix was an unjust and unrighteous ruler, and a man who at all times thought only of pleasing and indulging himself, without caring what injury or suffering he inflicted upon others, he took this opportunity of showing the sinfulness of such conduct, and that those who persisted in it would be punished hereafter, when Jesus Christ should come to judge the world. "And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled"; for his conscience told him, that he was guilty of the very sins for which the Apostle declared that the wrath of God would fall upon the impenitent. Well would it have been for him, if the fear which made him tremble, had made him at once anxiously inquire in true penitence, What must I do to be saved? But, unhappily, he took another course, too often followed amongst ourselves: he did not like to hear such things, and so he tried to put them away, and answered, "Go thy way for this time; when I have a convenient season, I will call for thee."

Even in worldly matters, it is a good maxim, never to put off till to-morrow what ought to be done to-day. Infinitely more does it apply to spiritual things; to repentance, to abstaining from what we feel to be wrong, to making the sacrifice we know we ought to make, to doing the duty which we perceive we ought to do. Never let us put off such things, and thus quench the Spirit of God speaking in our hearts. If we wilfully let one opportunity slip, we may never have another given to us. There is no "season" so "convenient" for doing right as the moment in which we feel what is right. Felix stifled the voice of conscience, which answered to St. Paul's teaching; and we have no reason to believe that the convenient season ever came, for, though he often talked with him after this, we hear of no good results from such meetings; nor could any good results be expected, from a course in which covetousness had so great a share; for one of the governor's motives for keeping the Apostle still in some sort as a prisoner, was the hope that he or his friends would purchase his liberty, by giving money. But Felix ought to have felt, that St. Paul would never offer a bribe, which it was very wrong for any Judge to take. However that may be, we read, "He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him."

Chapter XXVI.—ST. PAUL BEFORE FESTUS.

Felix gained nothing by thus sacrificing St. Paul, for the Jews of Cæsarea followed him to Rome, and there made such complaints of him to the Emperor Nero, that it was with great difficulty that Felix saved himself from severe punishment. The new governor of Judæa, when he "was come into the province," made in the first instance a very short stay at Cæsarea, and "after three days" went up to Jerusalem. Of course in this short time, he had not had leisure to hear anything concerning St. Paul. The Jews of Jerusalem, therefore, gladly seized this opportunity to try and prejudice Festus against St. Paul. "Then the high priest and the chief of the Jews informed him against Paul, and besought him, and desired favour against him, that he would send for him to Jerusalem," to be there tried. But they had another end in view; even the same which the Zealots, with the approbation of the Sanhedrim, had hoped to accomplish on a former occasion. The high priest and the elders, knowing well that St. Paul could not be found guilty of any crime, only besought Festus to have him brought to Jerusalem, because they were determined to get rid of him, by "laying wait in the way to kill him." But their wicked scheme was again defeated, for "Festus answered, that Paul should be kept at Cæsarea, and that he himself would depart shortly thither. Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him."

And when Festus had been about ten days in Jerusalem, "he went down unto Cæsarea; and the next day sitting on the judgment seat, commanded Paul to be brought. And when he was come" before the judgment seat, "the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove. While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Cæsar, have I offended anything at all." Festus quite saw that St. Paul had been guilty of no offence towards the Roman Government, but that the whole matter concerned the doctrines and customs of the Jewish Law; and that he, as the Roman governor, had no cause to keep him prisoner, or trouble him any further. "But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?" The Sanhedrim was the proper Court to try questions concerning the Jewish Law. Festus knew nothing of the plots to kill St. Paul, for he was a just man, and would not have countenanced such wickedness. He could not order St. Paul to be tried by the Sanhedrim, for the authority of that Court was not recognized by the Romans; but probably with the view of convincing the Jews that St. Paul had not offended against their Law, he proposed that the Apostle should go up to Jerusalem to answer their charges.

"Then said Paul, I stand at Cæsar's judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest. For if I be an offender, or have committed anything worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Cæsar." As a freeman of Rome, St. Paul could only be tried for any crime, by a Court composed of Judges appointed by Cæsar; hence called "Cæsar's judgment seat." Again, he declared that he was innocent of any offence against the Jews, but that he had no wish to escape a lawful trial, or any just punishment; but that if he were not found guilty of any crime, no person had any right to put him in the power of men so well known to be his enemies as the Jews were. He ended by making use of another privilege belonging to a Roman citizen, that of appealing unto Cæsar: after which he could only be tried at Rome, by persons appointed especially for that purpose by the Emperor himself. A freeman of Rome who had been tried anywhere and found guilty, could then appeal to Cæsar, if he thought his sentence unjust. Or before trial, if he suspected that his judge was not acting according to law, he could thus appeal to the Emperor. An appeal to Cæsar was highly respected by every person in authority, and any magistrate who, after such an appeal, dared to punish a prisoner, would himself be liable to severe punishment. This, and all the privileges of a Roman citizen, were so much respected, that many years after this time, when the Christians were persecuted by order of the Emperor Trajan, a Roman called Pliny, whose duty it was to have all Christians put to death, wrote a letter to the Emperor, in which, after speaking of the numbers he had executed because they would not give up their religion, he says, "There are others, guilty of similar folly, but finding them to be Roman citizens, I have determined to send them to Rome." Perhaps these poor creatures had appealed to Cæsar; at any rate, Pliny, respecting their privileges, thought it safest to send them to Rome, though there could be no doubt that the Emperor would immediately order them to be put to death.

It was usual for a Roman President, or Judge, to have a small Council of some of the chief Romans in the province, whose advice he could ask in any doubtful matter. Festus had such a Council; for we read, "Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Cæsar? unto Cæsar shalt thou go." Thus did the Lord overrule events to fulfil his words, "thou must bear witness also at Rome." Before St. Paul could be sent off from Cæsarea, he was again called upon to defend himself and declare his doctrines. St. Luke says, "And after certain days king Agrippa and Bernice came unto Cæsarea to salute Festus." This Agrippa and Bernice were both the children of Herod Agrippa, and therefore Drusilla was their sister. The Emperor Claudius had made Agrippa king of some of the Roman Provinces in Asia, and had also given him some dominions in Judæa, which had been added to by the present Emperor Nero. It was probably to look after these dominions that Agrippa was now come into the country, bringing his sister Bernice with him; and it was very natural that they should go to Cæsarea to visit the governor. Festus, who was evidently rather puzzled about St. Paul, as he could see no reason for the accusations of the Jews, was glad to have an opportunity of talking over the matter with one, who being himself a Jew, would know the laws and customs of his own people, as well as those of the Romans. Therefore, when Agrippa and Bernice had been at Cæsarea "many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix: about whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him. To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him. Therefore, when they were come hither, without any delay on the morrow I sat on the judgment seat, and commanded the man to be brought forth. Against whom when the accusers stood up, they brought none accusation of such things as I supposed: but had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive. And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters. But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Cæsar."

By "their superstition," Festus meant the religion of the Jews: for the heathen always thus spake of it, and said, that "Moses was the inventor of the Jews' superstition." The heathens saw that the Jews believed in an Almighty power, of which they knew nothing, and did certain things to obtain favour from the God they worshipped: this they called Superstition, and no doubt they looked upon the Christian religion in much the same light.

The term "Superstition," might much more properly be applied to the belief and practice of the Romans themselves, with all their omens and auguries, supposed to reveal the will of their imaginary gods; and their sacrifices and ceremonies, in order to gain their favour.

At the time of which we are now speaking, the Jews had indeed introduced many superstitions into their religion; for they thought to please God by outward forms and ceremonies, whilst they committed all manner of sins, and rejected the Messiah.

The Christians were ready to give up all earthly joys and comforts, and to suffer death, rather than act contrary to the religion which they professed; and this the heathens looked upon as "foolishness."

Festus evidently thought that both Jews and Christians were very foolish, to dispute upon such a subject as the life or death of Jesus; for he neither knew nor cared about the doctrines of Christianity, and the need of a Saviour. Little did the Roman governor conceive, that the question concerning the Resurrection of Jesus Christ was one of the greatest importance to all mankind, when he thus slightingly spake of "one Jesus," "whom Paul affirmed to be alive." Had St. Paul been accused of crimes, as the governor supposed would have been the case, he would have known how to act: but when the accusations were only about such matters as to the Romans were "foolishness," Festus was perplexed and doubtful, as to the course which he ought to take; for as these questions had caused disturbances in the country, they could not be allowed to pass unnoticed by a Roman governor. And probably it was as much to relieve himself from his perplexity as to please the Jews, that he proposed to the Apostle to go up to Jerusalem.

All the Roman Emperors had the title of Cæsar, and they also all took that of Augustus: but each one had his own particular name or names besides: the "Augustus Cæsar" here spoken of, was the Emperor Nero. Agrippa listened with interest to all that Festus told him of St. Paul, and then said, "I would also hear the man myself"—a desire which Festus was too happy to gratify. "To-morrow, said he, thou shalt hear him."

Chapter XXVII.—ST. PAUL BEFORE AGRIPPA.

"And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth." This "place of hearing" was probably some large apartment in the palace where Festus lived, set apart for the governor to receive, and give audience to, all persons who came to him on business. This we must remember was no trial of St. Paul; he could now have no further trial till he reached Rome: there were now no Jews present to make accusations against him; it was, in fact, only a private examination of St. Paul's opinions, for the gratification of king Agrippa. If the Apostle had now refused to speak, he could not have been held guilty of disobedience; but he was always ready and willing to give an account of the faith which was in him, and probably he was particularly glad to have an opportunity of speaking of "Jesus Christ, and Him crucified," before Agrippa, who, as a Jew, had learnt from the prophets to expect the Messiah.

When all was ready, Festus opened the business, and explained the matter to the assembly; who, with the exception of king Agrippa, and perhaps a few of his attendants, were all heathens.

"And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer. 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. Of whom I have no certain thing to write unto my lord." (That is, no crimes or offences to give, as a reason for his being tried at all.) "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. For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him. Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews: especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently." Agrippa having been brought up in Jerusalem, when his father Herod Agrippa lived there as king of Judæa by permission of the Emperor Caligula, had been well instructed in the Jewish law and customs; and at this time the Emperor Nero had entrusted to him the government of the temple, and the care of its treasury: he was also allowed to nominate the High Priest. St. Paul, conscious of his own innocence, was glad to speak before one so well able to judge of the truth of his words. Having bespoken a patient hearing from the king, the Apostle continued, "My manner of life from my youth, which was at first among mine own nation at Jerusalem" (where he was brought up at the feet of Gamaliel), "know all the Jews; which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. And now I stand and am judged for the hope of the promise made of God unto our fathers: unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews."

The "promise" here spoken of, was that made by God Himself to Abraham and the patriarchs, and repeated more plainly by the prophets, that the Messiah should come upon earth, and by His rising from the dead, prove the truth of the promise of a future life for all men. This promise had always been believed, and its fulfilment looked for, by all true Israelites. So far, then, there was no difference of opinion. But the Apostle had been convinced, by unmistakable signs, that the promise was fulfilled in Jesus Christ. For declaring that Jesus of Nazareth was the Messiah, the hope of Israel, for whom the twelve tribes had ever been looking, and that He had risen from the dead according to the promise, St. Paul was "accused" and persecuted by the Jews: some denying that there could be any resurrection at all; others, who allowed that, denying that Jesus Christ had risen. Agrippa as a Jew ought to have learnt from all the wonderful things that had been done for his forefathers, that with God nothing was impossible; whilst his study of the Jewish Scriptures should have taught him, that the Resurrection was more than a possibility. St. Paul now, therefore, speaking to him as a Jew, asks, "Why should it be thought a thing incredible with you, that God should raise the dead?"

The doctrine of the Resurrection—or rather the great Truth that Jesus Christ had really risen from the dead—was the one especial point of St. Paul's teaching: because all by whom that was once acknowledged, could not fail to see, that He was indeed the promised Messiah, worthy of all the love and service His creatures could give Him.

Having spoken of the Resurrection, St. Paul went on to show Agrippa, that what he now taught upon the subject was the more worthy of belief, inasmuch as he himself had not been easily persuaded of this truth, or inclined to join those who believed it. On the contrary, he says, "I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth." Then, after telling Agrippa how in consequence of this idea, he persecuted the followers of Jesus, he described the wonderful manner in which he had been brought to see that He was the promised Messiah; and he mentioned the peculiar charge given unto him by God, to go unto the Gentiles, "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith." "Whereupon," continued the Apostle, "I was not disobedient unto the heavenly vision: but shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judæa, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. For these causes the Jews caught me in the temple, and went about to kill me. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: that Christ should suffer, and that he should be the first who should rise from the dead, and should shew light unto the people, and to the Gentiles." Strange indeed did these things sound in the ears of the heathen governor; and without pausing to consider whether they might not indeed be true, "Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad." Firm and respectful was the reply to this charge, that he knew not what he was saying: for he said, "I am not mad, most noble Festus; but speak 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." Agrippa, who could bear witness to the things spoken by Moses and the prophets, must also have heard of the many wonderful acts done by Jesus during His life; of the events attending His death; and of the works since performed by His Apostles; and therefore St. Paul refers to him, as able to bear witness that the words which had so astonished Festus, were not the words of madness, but of sober truth.

Having thus replied to Festus, St. Paul, turning to Agrippa, said, "King Agrippa, believest thou the prophets?" As a Jew, the king must necessarily be a believer in all the Scriptures of the Old Testament; therefore, without waiting for an answer, the Apostle added, "I know that thou believest." He said no more, but his meaning was easy to understand. Any one, who believing in the Scriptures of the Old Testament, would carefully and honestly compare all that was written concerning the Messiah with the Birth, Life, and Death of Jesus, must perceive that He was indeed the promised Messiah, the Anointed, the Christ.

It is clear by the answer, that the king did so understand the question. "Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian." He could not deny the truth of what the Apostle had said; his reason, if he would have followed its teaching to the end, would have convinced him that the Gospel preached by St. Paul was the gift of God; the continuation and ending, as it were, of the Law of Moses; that it involved no change of religion, but its completion or perfect state, for that the Law had been given to prepare the way for the Gospel. Just as St. Paul, in his Epistle to the Galatians, wrote, "the Law was our schoolmaster to bring us unto Christ."

It is probable that Agrippa felt much of this; why then did he not become entirely, not almost, a Christian? Because he was not willing to renounce the Devil and all his works, and the sinful lusts of the flesh. His life and actions were very far from the purity and holiness necessary in a real true Christian; he could not make up his mind to endeavour to lead a new life, consistent with the profession of Christianity; and therefore, though almost persuaded, he stopped there.

To be almost a Christian, is to be in a condition most displeasing to the Lord; and yet there are many now, who professing to be members of the Church of Christ, are, it is to be feared, in this sad state. Let us watch and pray, that such may not be our case—remembering, that if we are not daily striving with all our might, to keep our part of the Baptismal Covenant, whatever it may cost us to do so, we are no more than almost Christians, who will never be received as good and faithful servants by our heavenly Master.

Agrippa was not ready to live a life of self-denial, and therefore he could only say, "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, except these bonds."

St. Paul could not offer a better prayer for his hearers, nor for all mankind who have ever lived upon earth, than that they should be true and sincere Christians, like him in every respect, except in that of being prisoners. The "bonds" here spoken of were the light chains upon his hands, by which, as we have said, prisoners amongst the Romans were usually bound to the soldier who had charge of them. St. Paul bore no ill-will to those who had unjustly kept him so long a prisoner; he only desired their good, expressing, in the words we have just read, his solemn wish that they might become true Christians.

Chapter XXVIII.—ST. PAUL BEGINS HIS FOURTH VOYAGE.

Nothing now remained but to send St. Paul to Cæsar; and of this voyage, St. Luke, who appears never to have quitted him, gives us a full account, saying, "And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Augustus' band." Although the garrison of Cæsarea was at this time composed of Syrian soldiers, there was also a small body of Roman soldiers, called the Augustan Band, as belonging particularly to the Emperor. Under a centurion of this band, St. Paul was now to begin his fourth and last journey, a.d. 60.

This journey differed from the three former, inasmuch as they had been undertaken voluntarily, (by direction of the Holy Spirit,) for the accomplishment of the work given him to do. This fourth journey, though it would equally serve to the great work of spreading the Gospel, was to be made as a prisoner.

In those days, a voyage was a more serious affair than it is now. It was not easy to find a ship sailing direct from any port in Asia to Italy, and accordingly we read, "And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us." Adramyttium was a sea-port of Mysia, quite out of the way of any person wishing to go to Italy; but, as the ship was to touch at many ports in Asia Minor on her way home, it was probable that at one of these ports some vessel might be found which was going into Italy, and could take Julius and his company on board. The Aristarchus here mentioned had become a Christian when St. Paul preached the Gospel in Macedonia, and had then gone with the Apostle to Jerusalem, and helped him in his great work. Why he was now a prisoner, we are not told; but it was no doubt for preaching the Gospel that he was now a fellow prisoner of St. Paul. St. Luke, after mentioning the launching at Cæsarea, says, "And the next day we touched at Sidon. And Julius courteously entreated Paul," (that is, treated him kindly,) "and gave him liberty to go unto his friends to refresh himself." There were at this time many Christians in Phœnicia; and it must have been a great comfort both to them and to St. Paul, to meet and talk and pray together.

Then we read, "And when we had launched from thence, we sailed under Cyprus, because the winds were contrary." The wind blowing pretty strongly from the south-west, the ship, instead of passing to the south of the island, which would have been the shortest way into the Archipelago, sailed to the north, where it would be sheltered from the wind by the island itself. Thus coming to Myra, a sea-port of Lycia, Julius disembarked his company, as it was useless for those who wished to go into Italy, to continue any longer in a ship bound for Adramyttium, which would take them greatly out of their way.

At Myra, the centurion found a ship which had come from the opposite port of Alexandria, in Egypt, and was now going on to Italy. St. Luke says, "and he put us therein." Much corn was taken from Egypt into Italy. It was brought from different parts of the country to Alexandria, and there put on board ships, which landed it at Puteoli, in the south-eastern part of Italy; and from thence it was taken to other places as it was wanted. It was one of these vessels, laden with corn, in which Julius now embarked his prisoners.

St. Luke says, "And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under Crete, over against Salmone; and, hardly passing it, came unto a place which is called the Fair Havens, nigh whereunto was the city of Lasea." Cnidus stood on a point of high land at the south-west corner of Asia Minor; and from thence the master of the vessel meant to steer directly westward, passing to the north of the isle of Crete; but the wind being contrary, the vessel was many days in going from Myra as far as Cnidus, and then it was obliged to go to the south of Crete, passing by Salmone, a promontory, or cape, on the eastern end of the island. This they had much difficulty in passing; and then they took refuge in a port, called the Fair Havens, near to which was a city called Lasea.

It was now a time of year when sailing was considered dangerous, on account of high winds, called the Equinoctial Gales, which generally begin to blow in September. At this time of the year, on the 10th of their month Tisri, answering to our 25th of September, the Jews, by the appointment of God, kept the great "Fast of Expiation," according to the Law of Moses. On this day, no work was to be done; the people were to spend their time in confessing their sins, and praying for true repentance, and consequent forgiveness. They were further to afflict their souls by fasting, and by abstaining from every kind of pleasure or amusement.

In the early times of the Jewish history, this fast was so strictly kept, that no Jew would upon it wash his face, nor put on his shoes, nor even read any part of the Scriptures which gave him pleasure. The Law commanded that this day should be kept entirely as a day of mourning and sorrow; whilst the priests were to offer certain sacrifices as an atonement, or expiation, for all the sins of the people, that they might be looked upon as clean from all their sins. All that was commanded to be done on this solemn fast-day, was to be a type, or sign, of the great future sacrifice to be made by Jesus Christ; Who by His death, made a sufficient expiation and atonement for the sins of the whole world, and thus took away from all His faithful people the dreadful consequences of sin, which no sacrifice of beasts ever could have done.

The "Fast of Expiation" took place, as we have said, on the 25th of September; and after that time, the ancients considered a sea-voyage dangerous, on account of the tempestuous winds which blew at that season: they therefore generally laid up their ships for the winter. St. Paul had had considerable experience in the dangers of the sea, for he had often been in "perils of the sea," of which St. Luke makes no mention. In the Second Epistle to the Corinthians, written, as we have heard, about two years before this last voyage, St. Paul, speaking of the dangers and sufferings he had undergone whilst preaching the Gospel, says, amongst other things, "thrice I suffered shipwreck, a night and a day I have been in the deep." St. Paul therefore was well aware of the danger of sailing at this season of the year; and probably the Holy Spirit had made known unto him, that danger awaited the ship if she now continued her voyage. This explanation is necessary for the right understanding of what we shall now read, as told us by St. Luke. The ship, we must remember, had with much difficulty arrived safely at the "Fair Havens" in Crete.

"Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them, and said unto them, Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives. Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul. And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter; which is an haven of Crete, and lieth toward the south-west and north-west." That is, Phenice was on the south-west coast of the island, to the north-west of Lasea and the Fair Havens.

A change in the weather at this time, confirmed those who were anxious to reach Phenice, in their opinion that it might be done. "And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close by Crete." By keeping close to the shore, they hoped to accomplish their purpose. "But not long after there arose against it a tempestuous wind, called Euroclydon." The word "Euroclydon" is made up from two Greek words, one of which means a wave, and the other the south-east wind. It was a violent wind which blew furiously generally from the south-east, and made the waves exceedingly rough, and very dangerous for small vessels. The same kind of wind is now known in the Mediterranean Sea as a "Levanter," because it generally blows from the east, and the Levant is the eastern part of that sea. Sometimes it blows for a short time from some other quarter, which makes it all the more dangerous, because the sudden change of a very violent wind is apt to capsize, or overset, a ship, not prepared for such a change.

This terrible wind now came on, blowing furiously from the east. The rudder—that is, the machine by which a ship is guided on its course—was useless in such a storm, and the vessel became quite unmanageable. St. Luke says, "And when the ship was caught, and could not bear up into the wind, we let her drive." The ship, thus left to the mercy of the wind, was driven straight to an island, called Clauda. We read, "And running under a certain island which is called Clauda, we had much work to come by the boat: which when they had taken up, they used helps, undergirding the ship." Most ships have a small boat, which is usually drawn after them by a rope fastened to the stern, or hind part, of the vessel; but, fearing that the violence of the wind and waves would wash the boat quite away, the sailors, though with great difficulty, managed to draw it up on the ship's deck, ready for use in case of need. "Undergirding," was passing strong ropes under the ship, and bringing the ends from each side upon deck, where they were fastened together; so as to support and hold in their places, all the planks and timbers of which the ship was built. Sheltered a little from the storm under the north side of the island of Clauda, the seamen were able to accomplish this work, after which they could do no more.

Chapter XXIX.—THE SHIP RUNS AGROUND.

The ship being unable to resist the wind blowing strongly from the north-east, must of necessity be carried into the Gulf of Syrtis Minor, on the African coast; but before reaching it, the vessel would have to pass a dangerous bank of sand on the coast of Africa. This bank was of great extent, and any ship that was carried upon it would gradually sink, and sink into the sand, until it was quite buried. The sailors, fearing such a fate for their ship, took down all the sails, so that the wind might have less power over it. In this condition the ship was at the mercy of the wind and waves; and was driven here and there, without power to help herself. All on board the ship were now in a dreadful situation: exposed to the fury of a wind which blew them sometimes one way and sometimes another. In order to make the ship lighter, so that it might more easily rise to the top of the waves, the seamen first threw overboard the cargo of wheat carried by the ship, and then even the very ropes and sails belonging to it. But the storm continued, the sky was dark with clouds, and as there was no possibility of help, all gave themselves up for lost, and expected to be swallowed up in this tempestuous sea. Under such circumstances, all regular habits were at an end; no one thought of taking food, and consequently the strength of all was rapidly becoming less and less. St. Luke's account is, "And we being exceedingly tossed with a tempest, the next day they lightened the ship; and the third day we cast out with our own hands the tackling of the ship. And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away. But after long abstinence Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship. For there stood by me this night the angel of God, whose I am, and whom I serve, saying, Fear not, Paul; thou must be brought before Cæsar: and, lo, God hath given thee all them that sail with thee. Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me. Howbeit we must be cast upon a certain island."

St. Paul's words and his steadfast faith, must have been a comfort to his fellow voyagers; and if any of the heathens were then inclined to believe in the God Whose servant he was, their faith would be confirmed by all that took place afterwards.

We next read in the Book of Acts, "But when the fourteenth night was come," (think of being fourteen days in such an awful position!) "as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country; and sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found it fifteen fathoms. Then fearing lest we should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day."

The ancients seem to have given the name of "Adria," to that part of the Mediterranean Sea between Greece and the south of Italy, extending up into what we call the Adriatic Sea; here, by the force of the wind and the currents, the ship was driven backwards and forwards, even as far as the islands off the coast of Dalmatia.

"Sounding" means measuring how deep the sea is: this is done by means of a piece of lead fastened to a very long string, called "the line," which has marks upon it, to show the number of feet. The lead of course sinks straight down into the water: if it touches the bottom of the sea, it is immediately drawn up, and by observing how much of the line is wet, they can tell how deep the sea is in any particular spot. As every ship has a good portion of it below the water, she requires a certain depth of water to keep her from touching the bottom. The sea generally becomes less deep near the shore, and thus when the shipmen found that the depth of the sea had diminished from twenty to fifteen fathoms, it was high time to wait for daylight to see where they were; lest during the night the ship should run upon some land, or rock, or sandbank, and so be lost. A fathom is seven feet, so that twenty fathoms were 140 feet, and fifteen 105 feet.

In order to understand what follows, we must remember that although now anchors are always let down from the prow, or fore part of the ship, it was the custom of the ancients to let them down from the stern, or hind part of their vessels. Some of the large Egyptian ships do even now carry their anchors at the stern, and not at the prow. The vessel in which St. Paul was, was anchored from the stern by four anchors, to wait for daylight.

It seems that some of the shipmen, or sailors, seeing the dangerous condition of the ship, thought they should be safer out of it; and so without any consideration for others, made up their minds to steal away secretly during the night, taking the boat with them; under pretence that their only object in now leaving the ship, was to make its position more secure, by letting down some anchors from the prow also. St. Luke says, "And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship, Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved. Then the soldiers cut off the ropes of the boat, and let her fall off."

Of course the Lord could equally have saved the passengers, whether the sailors remained in the ship or not; but it was His Will that all should be delivered in one way; and perhaps this was intended to be a test of faith and obedience. The Roman soldiers certainly had faith in St. Paul as the servant of a Mighty God, to Whom all things are possible, and Whose promise would be assuredly fulfilled: therefore they at once took effectual means to prevent any one leaving the ship, by cutting the ropes which still held the boat, and letting it drift away.

According to the opinion of man, they did a very foolish act in getting rid of a boat, which might be of the greatest use to them. At Crete they had "believed the master and the owner of the ship, more than those things which were spoken by Paul"; but they had had good reason to change their opinion, and to believe that the Apostle was indeed guided by his God; and their faith made them obedient. "And while the day was coming on, Paul besought them all to take meat, saying, This day is the fourteenth day that ye have tarried and continued fasting, having taken nothing. Wherefore I pray you to take some meat: for this is for your health: for there shall not an hair fall from the head of any of you"; meaning, that no one would suffer the slightest injury, but that it was necessary for them to take some food, that they might have strength for all that they would be called upon to do. To his precept, the Apostle added example; for "when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat." Even at such a moment, St. Paul did not forget to give God thanks for his food. The whole company in the ship would thus see how constantly he thought of God, and endeavoured to do Him honour; and heathens though they were, his example must have taught them to think with reverence of the God of the Christians. Mean time the calm and firm trust displayed by the whole conduct of the Apostle, gave comfort and encouragement to all. "Then were they all of good cheer, and they also took some meat." St. Luke tells us how many people there were on board the ship: for he says, "And we were all in the ship two hundred threescore and sixteen souls," or 276 persons. "And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea." This wheat was probably the remainder of their provisions for the voyage, for the cargo seems to have been thrown overboard before: but perhaps the owner of the vessel had tried to keep some of the cargo, in hope of still carrying it to Italy: but now, finding that hope was vain, he consented to let it be cast out, so as to lighten the ship, and render her more likely to go safely on shore. Whilst, under all circumstances, we put our whole trust in God, Who alone can bless any of our efforts with success, we must never forget that it is our duty to use all our efforts, and make use of every means which the Lord places within our reach.

"And when it was day, they knew not the land," the shore which they saw was that of a strange land; "but they discovered a certain creek with a shore," a narrow arm of the sea, with a shore on each side; into this creek "they were minded," that is, they wished "to thrust in the ship," as it would then be easier for those on board to get to shore.

"And when they had taken up the anchors," or rather cut the ropes which held the ship to them, "they committed themselves unto the sea," that is, left the ship to be carried along by the wind and waves, "and loosed the rudder bands," which appear to have been ropes used to fasten the rudder, so as to steer the ship in any particular direction; "and hoised up the mainsail," to give the wind more power to move the ship, and so "made toward shore."

The wind now seemed likely to take them into the creek; but at the entrance of it, there appears to have been a headland or bank of earth, which caused a strong current from two sides, so that two seas might be said to meet. As they could not guide the ship to go round either end of this barrier, the wind drove it directly upon it. St. Luke's account is, "And falling into a place where two seas met, they ran the ship aground; and the forepart stuck fast and remained unmoveable, but the hinder part was broken with the violence of the waves." It was now evident that the ship must go to pieces in a few minutes, and that to remain in it would be certain death.

Chapter XXX.—THE SHIP'S COMPANY SAVED.

In the map we find the island of Melita, or Meleda, in the Adriatic Sea, on the coast of Dalmatia; and this is most probably the island upon which St. Paul and his companions were shipwrecked: but in maps where the journeys of this Apostle are traced out by lines, you will not see any line running out to this Melita; but you will observe that they go to Melita, or Malta, to the south of Sicily, because many people have imagined that that was the island on which the ship was wrecked. Now when we have read St. Luke's account of what happened when St. Paul landed at Melita, we shall see the reasons why the island must have been Melita, or Meleda, on the Dalmatian coast, and not Melita, or Malta, in the Mediterranean Sea. St. Luke says, "And the barbarous people shewed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold. And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand." A viper is a very dangerous kind of serpent, as the venom or poison from its bite will kill a man; these creatures become stupid in cold wet weather, and lie torpid, or as if they were asleep: one of them lying thus amongst the sticks, was picked up with them by St. Paul; but as soon as it felt the heat it came to life, and darting out upon the Apostle's hand, bit it. "And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live."

These people having no idea of true religion, fancied that the gods punished crimes upon earth only; and that as St. Paul had not been drowned, they had caused the viper to sting him, that he might die as he deserved. "And he shook off the beast into the fire, and felt no harm. Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god."

Now we must remember, that the shipwreck took place as the vessel was driven up and down in Adria, that part of the sea close to Meleda. The inhabitants of that island were, as St. Luke calls them, "barbarous" and "barbarians," in the sense of being uncivilized, unacquainted even with the comforts and conveniences of life.

The inhabitants of Malta, on the contrary, were a civilized people: they had good towns and fine buildings: the people were rich and prosperous, and acquainted with the arts and science of civilized life: the finest linen was made there; and ships came from all parts for the purposes of trade.

Then, again, Meleda is cold and damp, with plenty of trees all over it, even down to the water's edge; and there are many serpents in the island.

Malta, on the contrary, is warm and dry; there are but few trees in the island, and none near the shore: and besides, there are no serpents there.

Now all these are good reasons for our believing that St. Paul was shipwrecked on the island of Melita, or Meleda, in the Adriatic Sea, and not upon the Melita, or Malta, which lies to the south of Sicily.

St. Luke next tells us, that "in the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously": by which time some arrangement could be made for the future entertainment of the shipwrecked strangers, who would have to remain for some months in the island. The father of Publius lay ill at this time of a painful and dangerous illness; "to whom Paul entered in, and prayed, and laid his hands on him, and healed him. So when this was done, others also, which had diseases in the island, came, and were healed: who also honoured us with many honours; and when we departed, they laded us with such things as were necessary." These people were truly grateful for all the benefits they received from the Apostle; and besides honouring or treating him with respect, whilst he lived amongst them, they furnished the provisions needful for himself and his companions, when at last they quitted Melita.

We may be quite sure, though we are told nothing on the subject, that during the three months passed in this island by St. Paul, he preached the Gospel faithfully and earnestly: and we may well hope and believe, that some of these barbarous people became true followers of the blessed Jesus, of Whose power they had seen such a wonderful instance, in the preservation of St. Paul and his companions. Another ship from Alexandria had passed the winter at Meleda: perhaps she had come up the Adriatic to bring corn from Egypt to the countries on the borders of that sea, and when the storm came on, had wisely determined to remain where she was for the winter; or perhaps she had only been on her way to Rome, and had turned out of her course to take shelter, as soon as the storm arose and made sailing dangerous. However that may be, this ship, which was called "The Castor and Pollux" had passed the winter at Meleda.

We all know that ships and boats always have a name painted upon the stern, to distinguish them from one another. Many large ships have also a figure or image as well: thus a ship called "The Lord Nelson," would have fastened to the fore part, or prow, an image or figure of Lord Nelson cut out in wood and painted. This sort of thing is called the "figure-head." The ancients, instead of putting a figure, painted the picture of one, on the fore part of their vessels, and this was called "the sign." Castor and Pollux were two of the imaginary gods or heroes of the ancients: they were twin brothers, and were supposed to take particular care of sailors. A picture of Castor and Pollux was painted on this ship of Alexandria.

St. Luke says, "And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux." Their voyage was undisturbed now, and they soon reached the island of Sicily, "and landing at Syracuse," then the capital of the island, "tarried there three days. And from thence," St. Luke says, "we fetched a compass, and came to Rhegium," a town in Italy, almost opposite to that of Messina, another considerable town in Sicily, and just at the entrance of the Straits of Messina. At Rhegium they appear to have intended to wait for a favourable wind; for we read, "and after one day the south wind blew, and we came the next day to Puteoli." Here the voyage ended: at Puteoli the ship would land whatever cargo she carried, and then return to Alexandria. St. Paul and his companions must go by land to Rome, about one hundred miles to the north-west of Puteoli. Puteoli was not only a great place of trade for corn, but also for merchandise of all kinds, which was brought there from different countries, to be exchanged for the productions of Italy. This exchange is, as we have already said, called "commerce."

With so many people from all parts coming to Puteoli, it was impossible that the Christian religion should not have been brought into the place by some of them; and it appears that there were at this time a certain number of Christians at Puteoli: for St. Luke says, "where we found brethren, and were desired to tarry with them seven days." They were naturally glad of such an opportunity of conversing with the Apostle, and wished to keep him with them for seven days; and it seems that he was allowed to remain with them, which speaks well for the kindness of Julius, the centurion under whose care he was placed, and who had all along evidently favoured St. Paul. They then "went toward Rome. And from thence," St. Luke says, "when the brethren heard of us, they came to meet us as far as Appii Forum, and the Three Taverns." Rome was at this time the most important city in the world: people came there from all countries; so we are not surprised to find that there were great numbers of Christians there. When the news reached them that St. Paul, whom many of them had probably known in other countries, was not only landed in Italy, but was actually approaching Rome from Puteoli, great numbers went out to meet and welcome him. Some of them went as far as Appii Forum, a place about fifty miles from Rome; others met him at the "Three Taverns," about thirty miles from Rome. The sight of so many true Christians was a great joy to the Apostle, who was anxious that all men everywhere should repent and turn to God. St. Luke says, "Whom when Paul saw, he thanked God, and took courage." Thanked God for all that had been done in the conversion of the heathen; whilst he was encouraged to hope for a still further spread of the Gospel, whatever might be his own fate.