stood round about, and laid many and grievous complaints against Paul, which they could not prove 8 While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Cesar, have I offended any thing at all.

Observe here, 1. The equity and justice of Festus, an heathen judge, in his proceedings at St. Paul's trial: he will have the high-priest and elders that accused him speak to his face; he will have the prisoner brought forth; and he will have the matter examined by and before himself. When the malicious bring the innocent upon their trial, God will provide a judge for their turn. Observe, 2. The indictment or charge which the Jews brought in against the apostle, That he had offended against the law, profaned the temple, and raised sedition against the Roman government. Here we find the devil at his own trade; namely, stirring up the rage and malice of the world against the saints of God, under a pretence of their being enemies to the state, and subverters of civil government. Observe, 3. That to be loaded with calumnies and reproaches has been the common lot and constant portion of the friends and servants of Christ, from the first beginning of christianity; The Jews laid many and grievous things against Paul, which they could not prove. Reproach has been the reward of religion and righteousness: but St. Paul easily wipes off the several reproaches cast upon him, affirming himself to have been always a religious observer of the law, that he went into the temple upon a religious account, that he had never taught nor practised any rebellion against Cesar. The servants of Christ are happy in their own innocency, and their adversaries render themselves odious by belying them, and laying that to their charge which every one can disprove.

9 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? 10 Then said Paul, I stand at Cesar's judgment-seat, where I ought to be judged. To the Jews have I done no wrong, as

thou very well knowest. 11 For if I be an offender, or have committed any thing 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 Cesar. 12 Then Festus, when he had conferred with the counsel, answered, Hast thou appealed unto Cesar? unto Cesar shalt thou go.

Observe here, How Festus, being willing to gratify the Jews, asks St. Paul if he would go to Jerusalem, and be tried there, in the Jewish court, about those matters? The apostle replied, that he was his proper judge, under the Roman emperor, and not the Jews; and that being a Roman, he might claim the privilege of a Roman, which accordingly he did by appealing unto Cesar. Festus, hearing that, not only admitted his appeal, but was glad of it, to get rid of him without peril on the one hand, or ill will on the other. Here we may remark, 1. That carnal politicians do not so much consider what is just and righteous in its own nature, as what is of use and advantage to themselves, be it right or wrong. The apostle had cleared himself from all slanderous accusations; and yet Festus, willing to do the Jews a pleasure, would not set him at liberty. It is too often the practice of corrupt judges, that they may please the people, to deliver up truth to be injuriously crucified; considering more their own interest, than the prisoner's innocency. Note, 2. How the apostle appeals from Jerusalem to Rome, from his own countrymen to heathens; from the high priest to the emperor Nero; expecting to find more justice at the hands of infidels, than from the Jewish Sanhedrim. And to this the apostle was in some sort divinely admonished by Christ himself, to make his appeal. Acts xxiii. 11. Be of good cheer, Paul, thou shalt bear witness to me at Rome. Doubtless, this was a mighty support and strong consolation sired to go to Rome, where God had apto him, to know that he appealed and depointed to have him go.

13 And after certain days, king Agrippa and Bernice came unto Cesarea to salute Festus. 14 And when they had been there many

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sat on

days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix; 15 About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him. 16 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. 17 Therefore, when they were come hither, without any delay, on the morrow I the judgment-seat, and commanded the man to be brought forth 18 Against whom, when the accusers stood up, they brought none accusation of such things as I supposed: 19 But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive. 20 And because I doubted of such manner of questions, I asked him whether he would go to Jerusalcm, and there be judged of these matters. 21 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 Cesar.

Observe here, 1. How God will not be wanting to his servants in their greatest straits and sufferings, but will providentially dispose of all matters in order to their deliverance, when it may most conduce to his own glory and their good. Thus here, king Agrippa comes to congratulate Festus; Festus declares the cause of God's oppressed servant to the king, and God makes use both of Festus and Agrippa to screen the apostle from the violence of his enemies: In the mount will the Lord be seen; the people's extremities are the seasons of his succour. Observe, 2. How the very light of nature in and among the heathens condemns it as an act of manifest and notorious injustice in a judge to pass sentence upon a person unheard, and unallowed to make his defence. This baseness was below the Roman gal

lantry whilst Pagans; Festus demands the accusers and the accused to appear face to face; and yet such a diabolical spirit of malice had so blinded the Jews, that, contrary to the law of nature, and the law of all nations, they would have had St. Paul here condemned, without knowing the cause, and hearing his defence. Observe, 3. What base and vile, what low and undervaluing thoughts and apprehensions, have carnal men of the high and holy things of God. Festus here calls the religion and tion, most profanely and contemptuously worship, which was of God's own instituby the name of superstition: They had certain questions against him of their own superstition. And how slightingly doth he also speak of our glorified Redeemer, styling him one Jesus; But no wonder that the dunghill cocks of the world know not the worth of the pearl of great price.

self.

22 Then Agrippa said unto Festus, I would also hear the man myshalt hear him. To-morrow, said he, Thou 23 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. 24 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. 25 But when I found that he had committed nothing worthy of death, and that he himself bath appealed to Augustus, I have determined to send him. 26 Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and especially before thee, O king Agrippa, that after examination had, I might have somewhat to write. 27 For it seemeth to me unreasonable, to send a prisoner, and not withal to signify the crimes laid against him.

Óbserve here, 1. King Agrippa's curiosity to see and hear St. Paul: he was born and

bred up amongst the Jews, and probably understood something of the christian religion; and possibly had heard much of Paul, and therefore desired to see him, as Herod desired to see Christ, and to hear John the baptist, only to gratify his curiosity, not to be advantaged by his ministry. Observe, 2. How contemptuously the Holy Ghost speaks of all the pomp, retinue, and state, which Festus, Agrippa, and Bernice, appeared in, at the time and place of hearing he calls it fancy, so the original word signifies, intimating, That all the pomp, gaiety, and glory of the world, is nothing but fancy, a dream, and a shadow, having no real existence, but a being in imagination only. Observe, 3. That truth and innocency shine forth the more splendidly by the greater opposition that is raised against them. The more malicious the Jews were in accusing Paul, the more did his innocency appear; and the more was he acquitted and discharged by his judges. Thus we see the providence of God wrought all matters for St. Paul's justification, and for the Jews' reprehension; Festus had nothing to write to Cesar, no crime to inform him of against the apostle. Thence learn, That although God sometimes permits his servants to be loaden with slanders and reproaches, yet he will find a time to clear their innocency, and cause their very judges, if not their accusers, to proclaim them guiltless. I find, saith Festus, that he hath committed nothing worthy of death. It is no small mercy to have our innocency vindicated; for God to clear up our righteousness as the light, and our just dealing as the noon-day; and to free our reputation from those blemishes which the uncharitable suspicions, or rash censures of men, have cast upon us. There is no spot so unbeautiful as that upon our credit, saving only a spot upon our consciences. God made the apostle's enemies here do him right, and his name was clothed with honour in the estimation of his very adversaries.

CHAP. XXVI.

This chapter brings St. Paul to his third trial, namely, before king Agrippa: in which we have the apostle's apology or defensative plea, which he makes for himself against those blind Jews, which did so maliciously persecute him; in which plea he declares, 1. His manner of life before his conversion, which was very pharisaical,

2. The manner of his conversion, which was mi

raculous and wonderful. 3. His manner of life after his conversion, which was religious and remarkable. Before his conversion he persecuted

the gospel which others had preached; after his conversion he preached the gospel which he himself had persecuted; and the great charge brought against him was this, That of a great opposer he was become a great professor. But the particulars of his defence are before us in the following chapter.

THEN Agrippa said unto Paul,

Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: 2 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: 3 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.

Observe here, 1. The person whom the apostle makes his defence before: Agrippa, Agrippa a king, of whom he begs the favour patiently to hear him. It is a great favour for great men so much as to hear an innocent, good man plead for himself; Agrippa, who, by reason of his birth and breeding among the Jews, was acquainted with the scriptures, the law, and the prophets. Observe, 2. How the providence of God wonderfully procures St. Paul a liberty to speak for himself: hereby he had an opportunity at once to make known his case, and to publish the gospel. But note farther, That as the providence of God procured him liberty, so the good Spirit of God gave him ability to speak efficaciously and effectually, with such evidence and demonstration, that he not only took the ears but captivated the consciences of the whole court, and almost persuaded the king himself to turn christian.

4 My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews, 5 Which knew me from the beginning, (if they would testify,) that, after the most straitest sect of our religion, I lived a Pharisee.

Here the apostle begins his defence, with a relation of the innocency and strictness of his life before his conversion: he did and could appeal to all that knew him, concerning the unblamableness of his conversation. Thence note, That an innocent

and blameless life from our youth upwards, is a singular support and encouragement to us in a suffering hour, especially when we are called forth to suffer for religion and righteousness' sake. Observe farther, The instance which the apostle gives of his strictness in religion: After the most straitest sect of our religion I lived a Pharisee. Of all the sects among the Jews, there was none that took up such an extraordinary strict way of religion as the Pharisees; of this sect was St. Paul, before converted to christianity, and in this he rested for salvation. Thence learn, 1. That an extraordinary strict way taken up in religion, is thought by many a sure and sufficient foundation for their eternal salvation. Learn, 2. That many may rest upon a strict way of religion, which yet cometh not up to, but is oft-times besides, the appointment of the word of God. The Pharisees, for their unusual and supererogating way of exactness, concluded that they should certainly go to heaven, if any did; when, alas! many things which they practised with extraordinary zeal and strictness, were never required by God at their hands.

6 And now I stand and am judged for the hope of the promise made of God unto our fathers: 7 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.

Our apostle had vindicated his life before, his doctrine now he tells Agrippa, That for believing, expecting, and preaching the doctrine of the resurrection, he was questioned of the Jews; this he calls the hope of the promise made by God unto the fathers. Others understand it of the promise of the Messias, which was made unto the fathers, and was generally depended upon by the most pious among the twelve tribes scattered abroad upon the face of the whole earth; and in the faith and expectation whereof they fervently served God night and day. Learn thence, 1. That the pious and godly among the Jews lived in hopes of the Messias' appearing, of a glorious resurrection by him, and of an eternal life and salvation with him. 2. That their hope of this promised mercy did cause them to serve God instantly day and night. Hope is the great exciter of industry and

endeavour; expectation puts it upon action; hope of obtaining is the motive to every undertaking: the christian's hope, or thing hoped for, is great and excellent in the esteem, namely, eternal life, and where the esteem is high, the endeavour will be strong. The christian, who has a well-grounded belief and hope of a life to come, will serve God with an unwearied diligence and industry; if by any means he may attain the fruition and enjoyment of it: Unto which promise our twelve tribes, instantly serving God day and night, hope to come.

8 Why should it be thought a thing incredible with you, that God should raise the dead?

As if the apostle had said, "The great is this, Whether the dead in general shall point in controversy between me and you arise? and, Whether Christ in particular be risen from the dead? Now why should either seem incredible to you? Is it too hard for God, who made the world, and upholds the world, and gives life to all living; is it too hard or difficult for him to raise the dead? If not, why should it be thought incredible or impossible?" Learn hence, That the doctrine of the resurrection of the dead, both of the just and unjust, is neither incredible, nor impossible, neither against right reason nor true faith.

9 I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. 10 Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. 11 And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.

Here the apostle frankly declares, That be was once as sharp and bitter an enemy to Christ, and to all that believed in him, as any one whatever; and thought himself bound in conscience to persecute all that owned him, and with threatenings and tortures compelled them to deny Christ; and being exceedingly fierce, he forced them to

fly to heathen cities to escape his fury. Where note, 1. That we ought to be upon very good and sure grounds, before we oppose and persecute any. 2. That some persecute others, and at the same time think they do well in so doing: I verily thought, says the apostle, that I ought to do many things contrary to the name of Jesus. He spake as if his conscience would have troubled him, unless he had troubled others, for that which was indeed their conscience. Note, 3. That Paul, being a blasphemer himself, compelled the professors of the gospel to blaspheme. This he probably did two ways. First, by his example; they imitated him in blaspheming, or speaking evil of the ways of Christ. Or, secondly, by his cruelty: vexing them so in the profession of Christ, that some who were unsettled probably fell away, and blasphemed the name of Christ, which they had professed: He compelled them to blaspheme. There is a compelling power and constraining force in example, especially in the example of persons in power and authority. Men sin with a kind of authority: Paul's blasphemous example compelled others to blaspheme.

12 Whereupon as I went to Damascus, with authority and commission from the chief priests, 13 At mid-day, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. 14 And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks. 15 And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.

Our apostle having declared his manner of life before conversion, proceeds next to declare the extraordinary manner of his conversion: He tells Agrippa, that as he went with a persecuting purpose towards Damascus, at mid-day, a light from heaven above the brightness of the sun, shined, round about him, and when they were all fallen prostrate on the earth, he heard a voice speaking to him in the Hebrew tongue, Saul, Saul, why persecutest thou me ?

It is hard for thee to kick against the pricks. Here note, 1. How restless and unwearied persecutors are in the execution of their bloody designs and purposes: Paul, as he thought, had swept and cleansed Jerusalem of saints before; after which he resolves to ransack Damascus, and undertakes a long journey, of five or six days, in order to that end: the worst journey that ever he intended, but the best that ever he undertook; a journey most maliciously purposed by him, but most mercifully disposed by God; and accordingly he is met with in the way: Christ appears to him, a sudden beam of light shines round about him, and a voice is heard by him, saying, Saul, Saul, why persecutest thou me? that is, me in my members. Such as persecute saints for their sanctity, persecute Christ himself, and he can no more endure to see them wronged than himself; as the honour of the head redounds to the members, so the sorrows of the members are resented by the head: Christ said not thus to his murderers on earth, "Why bind ye me? Why buffet ye me? Why scourge ye and crucify me?" But here, when his members suffer, he cries out from heaven, Saul, why persecutest thou me? Lord, thou art more tender of thy body mystical, than thou wert of thy body natural; more sensible of thy members' sufferings than of

thine own.

16 But rise, and stand upon thy fect: for I have appeared unto thee for this purpose, to make thee a

minister and a witness both of these things which thou hast seen, and of those things in the which I will ap

pear

from the people, and from the Genunto thee; 17 Delivering thee tiles, unto whom now I send thee; them from darkness to light, and 18 To open their eyes, and to turn from the power of Satan unto God; that they may receive forgiveness of sins, and inheritance among them which are sanctified, by faith that is in me.

St. Paul had given king Agrippa an account of his miraculous conversion in the former verses; in these he declares to him his extraordinary commission to preach the gospel; that Christ, who appeared to him from heaven, chose him to be a preacher