"Granny's Chapters" Part 27

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 punis.h.i.+ng 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 pet.i.tioned 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, a.s.sented, 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 Judaea 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 wors.h.i.+p. 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 wors.h.i.+p I the G.o.d of my fathers, believing all things which are written in the law and in the prophets: and have hope toward G.o.d, 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 G.o.d, 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 mult.i.tude, 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 wis.h.i.+ng 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 Caesarea, 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 wors.h.i.+pping 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 p.r.o.nouncing 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 G.o.d 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 Caesarea, 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 Caesarea, as a punishment for allowing himself to be treated as a G.o.d. 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 Caesarea 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 G.o.d 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 G.o.d 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.

"But after two years, Porcius Festus came into Felix' room: and Felix, willing to shew the Jews a pleasure, left Paul bound." Felix might now at least have let the Apostle go, for he could no longer hope for any advantage by leaving him still a prisoner. This governor had never tried to please the Jews by a just and kind government: then he preferred pleasing himself: now, that it does not interfere with his own gratification, he was willing to do the Jews a pleasure, by committing another sin, in the detention of an innocent man, whom he well knew ought to have been set free long ago. The Bible says truly, that "the fear of man bringeth a snare," and the same may be said of the wish to please him, when we cannot do so without doing wrong or neglecting our duty.

Felix gained nothing by thus sacrificing St. Paul, for the Jews of Caesarea 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 Judaea, when he "was come into the province," made in the first instance a very short stay at Caesarea, 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 Caesarea, 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 Caesarea; 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 Caesar, 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 Caesar'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 Caesar." As a freeman of Rome, St. Paul could only be tried for any crime, by a Court composed of Judges appointed by Caesar; hence called "Caesar'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 Caesar: 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 Caesar, 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 Caesar 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 Caesar; 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 Caesar? unto Caesar 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 Caesarea, 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 Caesarea 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 Judaea, 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 Caesarea 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 Caesarea "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 superst.i.tion, 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 Caesar."

By "their superst.i.tion," 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' superst.i.tion." 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 G.o.d they wors.h.i.+pped: this they called Superst.i.tion, and no doubt they looked upon the Christian religion in much the same light.

The term "Superst.i.tion," 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 G.o.ds; 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 superst.i.tions into their religion; for they thought to please G.o.d 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 pa.s.s 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 t.i.tle of Caesar, and they also all took that of Augustus: but each one had his own particular name or names besides: the "Augustus Caesar" 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 princ.i.p.al 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 a.s.sembly; 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 mult.i.tude 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 Judaea 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 G.o.d unto our fathers: unto which promise our twelve tribes, instantly serving G.o.d 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d, to go unto the Gentiles, "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto G.o.d, 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 Judaea, and then to the Gentiles, that they should repent and turn to G.o.d, 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 G.o.d, 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 n.o.ble 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 G.o.d; 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 l.u.s.ts 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 G.o.d, 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.

St. Paul's solemn prayer for all who had listened to his words closed the examination. "And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them: and when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds." All who had heard St. Paul speak, saw at once that he had been guilty of no offence against the Roman Government: and Agrippa, who understood the Jewish law, p.r.o.nounced that there was no reason on that account either, to keep him a prisoner. "Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar." Having done so, no prisoner could be set at liberty, without the express command of the Emperor.