diff options
| author | Roger Frank <rfrank@pglaf.org> | 2025-10-14 20:10:37 -0700 |
|---|---|---|
| committer | Roger Frank <rfrank@pglaf.org> | 2025-10-14 20:10:37 -0700 |
| commit | 4d4d8536fea8f358be8ea79a5c4cbb53c81c1bb6 (patch) | |
| tree | 049763786e1a97be777b176a5feb0faacf08bab2 /38557-h | |
Diffstat (limited to '38557-h')
| -rw-r--r-- | 38557-h/38557-h.htm | 20438 | ||||
| -rw-r--r-- | 38557-h/images/herods.jpg | bin | 0 -> 26378 bytes |
2 files changed, 20438 insertions, 0 deletions
diff --git a/38557-h/38557-h.htm b/38557-h/38557-h.htm new file mode 100644 index 0000000..4284aa0 --- /dev/null +++ b/38557-h/38557-h.htm @@ -0,0 +1,20438 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> + <head> + <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <meta http-equiv="Content-Style-Type" content="text/css" /> + <title> + The Project Gutenberg eBook of "Granny's Chapters", by Lady Mary Ross. + </title> + <style type="text/css"> + +body { + margin-left: 10%; + margin-right: 10%; +} + + h1,h2,h3,h4,h5,h6 { + text-align: center; /* all headings centered */ + clear: both; +} + +h1 { + margin-top: 5em; + margin-bottom: 1.5em; +} + +h1.part { + margin-bottom: 1em; + letter-spacing: .2em; +} + +h4 { + font-size: 120%; +} + +h4.bottom { + margin-bottom: 4em; +} + +h5 { + font-size: 120%; +} + +h5.top { + margin-top: 4em; +} + +p { + margin-top: .75em; + text-align: justify; + margin-bottom: .75em; + text-indent: 1.5em; +} + +p.noindent { + text-indent: 0em; +} + +hr { + width: 33%; + margin-top: 2em; + margin-bottom: 2em; + margin-left: auto; + margin-right: auto; + clear: both; +} + +hr.chap {width: 30%} + + hr.r10 { + width: 10%; + margin-top: 1em; +} + + hr.r11 { + width: 10%; + margin-bottom: 1em; +} + +hr.double { + margin-top: 6em; + margin-bottom: 6em; + width: 20%; + border: double; +} + +div.centtable { + width: 60%; + text-align: center; + margin: auto; +} + +table { + margin-left: auto; + margin-right: auto; + margin-bottom: 5em; + border-collapse: collapse; + +} + +.td1 { + vertical-align: top; + text-align: left; + padding-left: 1em; + font-size: 150%; + padding-top: 1em; +} + +.td2 { + vertical-align: top; + text-align: left; + padding-left: 1em; + margin-left: 0em; + text-indent: -1em; +} + +.td4 { + text-align: center; + width: 33%; + font-variant: small-caps; + border-top: 1px; +} + +.pagenum {/* uncomment the next line for invisible page numbers */ + /*visibility: hidden;*/ + position: absolute; + left: 95%; + font-size: 10px; + font-weight: normal; + font-variant: normal; + font-style: normal; + letter-spacing: normal; + text-indent: 0em; + text-align: right; + color: #999999; + background-color: #ffffff; +} /* page numbers */ + +.center {text-align: center;} + +.sigline {text-align: right;} + +.smcap {font-variant: small-caps;} + +/* Poetry */ +.poem { + margin-left:10%; + margin-right:10%; + text-align: left; +} + +.poem span.i0 { + display: block; + margin-left: 0em; + padding-left: 3em; + text-indent: -3em; +} + +.figcenter { + margin: auto; + text-align: center; +} + + </style> + </head> +<body> + + +<pre> + +The Project Gutenberg EBook of "Granny's Chapters", by Lady Mary Ross + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: "Granny's Chapters" + (on scriptural subjects) + +Author: Lady Mary Ross + +Release Date: January 12, 2012 [EBook #38557] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK "GRANNY'S CHAPTERS" *** + + + + +Produced by Delphine Lettau, Jen Haines and the Online +Distributed Proofreading Team at http://www.pgdp.net + + + + + + +</pre> + + +<h1>"GRANNY'S CHAPTERS"</h1> + +<h4>(ON SCRIPTURAL SUBJECTS)</h4> + +<p> </p> + +<h3>BY</h3> + +<h4 class="bottom">LADY MARY ROSS.</h4> + +<hr class="r10" /> + +<h5><b>THE NEW TESTAMENT</b>,</h5> + +<h5>WITH A SKETCH OF THE SUBSEQUENT HISTORY OF<br /> +THE JEWS.</h5> + +<hr class="r11" /> + +<h5 class="top"><i>NEW EDITION.</i></h5> + +<h5 class="top">LONDON:<br /> + +<big>HATCHARDS, PICCADILLY.<br /> + +1882.</big></h5> + +<p> </p> +<p> </p> +<h2><a name="PREFACE_TO_VOLUME_IV" id="PREFACE_TO_VOLUME_IV"></a>PREFACE TO VOLUME IV.</h2> + +<hr class="r11" /> + +<p class="noindent"><span class="smcap">The</span> New Testament has been treated in a manner somewhat +different to that adopted in regard to the Books of the Old +Testament.</p> + +<p>The object has been, to sketch out the earthly Life of our +Blessed Lord, and to draw attention to a few important points.</p> + +<p>It was obviously impossible to dwell particularly upon the +details of every Miracle, Parable, and Conversation, recorded by +the Evangelists. Nor was such a course necessary.</p> + +<p>The language of the Gospels is so simple and clear, that +details are better read from Holy Writ itself.</p> + +<p>That this volume may lead the young to a reverent study +of our Saviour's character, and an earnest endeavour to "follow +the blessed steps of His most Holy Life," is the earnest prayer +of the Author.</p> + +<p class="sigline">MARY ROSS.</p> + +<p><i>November, 1871.</i></p> + +<p> </p><p> </p> + +<div class="center"> +<h2>CONTENTS</h2><h4> (Transcriber's Note: This table of contents is added for readers' convenience, it does not appear in original book)</h4> +<table border="0" cellpadding="4" cellspacing="0" summary="Table of Contents with Hyperlinks"> +<tr><td class = "td2"><a href="#PREFACE_TO_VOLUME_IV">PREFACE TO VOLUME IV.</a></td></tr> +<tr><td class = "td1"><a href="#PART_I">PART I.</a></td></tr> +<tr><td class = "td2"><a href="#Chapter_I_JOHN_THE_BAPTIST_BORN"><span class="smcap">Chapter I.</span></a></td><td class = "td2">JOHN THE BAPTIST BORN.</td></tr> +<tr><td class = "td2"><a href="#Chapter_II_BIRTH_OF_JESUS_CHRIST"><span class="smcap">Chapter II.</span></a></td><td class = "td2">BIRTH OF JESUS CHRIST.</td></tr> +<tr><td class = "td2"><a href="#Chapter_III_FLIGHT_INTO_EGYPT"><span class="smcap">Chapter III.</span></a></td><td class = "td2">FLIGHT INTO EGYPT.</td></tr> +<tr><td class = "td2"><a href="#Chapter_IV_THE_INNOCENTS"><span class="smcap">Chapter IV.</span></a></td><td class = "td2">THE INNOCENTS.</td></tr> +<tr><td class = "td2"><a href="#Chapter_V_BAPTISM_OF_JESUS"><span class="smcap">Chapter V.</span></a></td><td class = "td2">BAPTISM OF JESUS.</td></tr> +<tr><td class = "td2"><a href="#Chapter_VI_JESUS_TEMPTED_OF_THE_DEVIL"><span class="smcap">Chapter VI.</span></a></td><td class = "td2">JESUS TEMPTED OF THE DEVIL</td></tr> +<tr><td class = "td2"><a href="#Chapter_VII_THE_FIRST_MIRACLE"><span class="smcap">Chapter VII.</span></a></td><td class = "td2">THE FIRST MIRACLE.</td></tr> +<tr><td class = "td2"><a href="#Chapter_VIII_NICODEMUS_COMES_BY_NIGHT"><span class="smcap">Chapter VIII.</span></a></td><td class = "td2">NICODEMUS COMES BY NIGHT TO JESUS.</td></tr> +<tr><td class = "td2"><a href="#Chapter_IX_JOHN_PUT_INTO_PRISON"><span class="smcap">Chapter IX.</span></a></td><td class = "td2">JOHN PUT INTO PRISON.</td></tr> +<tr><td class = "td2"><a href="#Chapter_X_CALLING_OF_SIMON_AND_OTHERS"><span class="smcap">Chapter X.</span></a></td><td class = "td2">CALLING OF SIMON AND OTHERS.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XI_THE_LEPER_HEALED"><span class="smcap">Chapter XI.</span></a></td><td class = "td2">THE LEPER HEALED.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XII_CALLING_OF_MATTHEW"><span class="smcap">Chapter XII.</span></a></td><td class = "td2">CALLING OF MATTHEW.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XIII_THE_PHARISEES_PRETENDED_ZEAL"><span class="smcap">Chapter XIII.</span></a></td><td class = "td2">THE PHARISEES' PRETENDED ZEAL FOR THE SABBATH.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XIV_THE_APOSTLES_CHOSEN"><span class="smcap">Chapter XIV.</span></a></td><td class = "td2">THE APOSTLES CHOSEN.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XV_JESUS_IN_SIMONS_HOUSE"><span class="smcap">Chapter XV.</span></a></td><td class = "td2">JESUS IN SIMON'S HOUSE.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XVI_STILLING_THE_TEMPEST_ETC"><span class="smcap">Chapter XVI.</span></a></td><td class = "td2">STILLING THE TEMPEST, ETC.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XVII_DEATH_OF_JOHN_THE_BAPTIST"><span class="smcap">Chapter XVII.</span></a></td><td class = "td2">DEATH OF JOHN THE BAPTIST.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XVIII_THE_WOMAN_OF_TYRE"><span class="smcap">Chapter XVIII.</span></a></td><td class = "td2">THE WOMAN OF TYRE.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XIX_THE_TRANSFIGURATION"><span class="smcap">Chapter XIX.</span></a></td><td class = "td2">THE TRANSFIGURATION.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XX_JESUS_GOES_TO_THE_FEAST_OF"><span class="smcap">Chapter XX.</span></a></td><td class = "td2">JESUS GOES TO THE FEAST OF TABERNACLES.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXI_RETURN_OF_THE_SEVENTY"><span class="smcap">Chapter XXI.</span></a></td><td class = "td2">RETURN OF THE SEVENTY.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXII_THE_LORDS_PRAYER"><span class="smcap">Chapter XXII.</span></a></td><td class = "td2">THE LORD'S PRAYER.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXIII_HEALING_OF_THE_MAN_BORN"><span class="smcap">Chapter XXIII.</span></a></td><td class = "td2">HEALING OF THE MAN BORN BLIND.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXIV_JESUSS_LAST_JOURNEY_TO"><span class="smcap">Chapter XXIV.</span></a></td><td class = "td2">JESUS'S LAST JOURNEY TO JERUSALEM.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXV_ZACCHAEUS_AND_LAZARUS"><span class="smcap">Chapter XXV.</span></a></td><td class = "td2">ZACCHÆUS AND LAZARUS.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXVI_JESUS_IN_THE_HOUSE_OF_SIMON_THE_LEPER"><span class="smcap">Chapter XXVI.</span></a></td><td class = "td2">JESUS IN THE HOUSE OF SIMON THE LEPER</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXVII_CHRISTS_ENTRY_INTO"><span class="smcap">Chapter XXVII.</span></a></td><td class = "td2">CHRIST'S ENTRY INTO JERUSALEM.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXVIII_THE_VOICE_FROM_HEAVEN"><span class="smcap">Chapter XXVIII.</span></a></td><td class = "td2">THE VOICE FROM HEAVEN.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXIX_DISCOURSES_ON_THE_TUESDAY"><span class="smcap">Chapter XXIX.</span></a></td><td class = "td2">DISCOURSES ON THE TUESDAY.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXX_WEDNESDAYmdashJUDAS_COVENANTS"><span class="smcap">Chapter XXX.</span></a></td><td class = "td2">WEDNESDAY—JUDAS COVENANTS TO BETRAY JESUS.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXXI_MODE_OF_CELEBRATING_THE"><span class="smcap">Chapter XXXI.</span></a></td><td class = "td2">MODE OF CELEBRATING THE PASSOVER.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXXII_THE_LAST_SUPPER"><span class="smcap">Chapter XXXII.</span></a></td><td class = "td2">THE LAST SUPPER.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXXIII_JESUS_IN_THE_GARDEN_OF"><span class="smcap">Chapter XXXIII.</span></a></td><td class = "td2">JESUS IN THE GARDEN OF GETHSEMANE.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXXIV_JESUS_BETRAYED"><span class="smcap">Chapter XXXIV.</span></a></td><td class = "td2">JESUS BETRAYED.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXXV_JESUS_TAKEN_BEFORE"><span class="smcap">Chapter XXXV.</span></a></td><td class = "td2">JESUS TAKEN BEFORE ANNAS AND CAIAPHAS.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXXVI_JESUS_CONDEMNED_BY"><span class="smcap">Chapter XXXVI.</span></a></td><td class = "td2">JESUS CONDEMNED BY CAIAPHAS.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXXVII_PETERS_THIRD_DENIAL"><span class="smcap">Chapter XXXVII.</span></a></td><td class = "td2">PETER'S THIRD DENIAL.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXXVIII_JESUS_SENT_BY_PILATE_TO"><span class="smcap">Chapter XXXVIII.</span></a></td><td class = "td2">JESUS SENT BY PILATE TO HEROD.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXXIX_JESUS_CONDEMNED"><span class="smcap">Chapter XXXIX.</span></a></td><td class = "td2">JESUS CONDEMNED.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XL_JESUS_CONDEMNED_BY_PILATE"><span class="smcap">Chapter XL.</span></a></td><td class = "td2">JESUS CONDEMNED BY PILATE.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XLI_JESUS_CRUCIFIED"><span class="smcap">Chapter XLI.</span></a></td><td class = "td2">JESUS CRUCIFIED.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XLII_CHRIST_ON_THE_CROSS"><span class="smcap">Chapter XLII.</span></a></td><td class = "td2">CHRIST ON THE CROSS.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XLIII_JESUS_DIES"><span class="smcap">Chapter XLIII.</span></a></td><td class = "td2">JESUS DIES.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XLIV_JESUS_RISES_FROM_THE"><span class="smcap">Chapter XLIV.</span></a></td><td class = "td2">JESUS RISES FROM THE SEPULCHRE.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XLV_CHRIST_APPEARS_TO_MARY"><span class="smcap">Chapter XLV.</span></a></td><td class = "td2">CHRIST APPEARS TO MARY MAGDALENE.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XLVI_JESUS_APPEARS_TO_THE_DISCIPLES"><span class="smcap">Chapter XLVI.</span></a></td><td class = "td2">JESUS APPEARS TO THE DISCIPLES.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XLVII_UNBELIEF_OF_THOMAS"><span class="smcap">Chapter XLVII.</span></a></td><td class = "td2">UNBELIEF OF THOMAS.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XLVIII_JESUS_TAKEN_INTO_HEAVEN"><span class="smcap">Chapter XLVIII.</span></a></td><td class = "td2">JESUS TAKEN INTO HEAVEN.</td></tr> +<tr><td class = "td1"><a href="#PART_II">PART II.</a></td></tr> +<tr><td class = "td2"><a href="#Chapter_I_THE_GIFT_OF_THE_HOLY_GHOST"><span class="smcap">Chapter I.</span></a></td><td class = "td2">THE GIFT OF THE HOLY GHOST.</td></tr> +<tr><td class = "td2"><a href="#Chapter_II_THE_LAME_MAN_HEALED_BY_PETER"><span class="smcap">Chapter II.</span></a></td><td class = "td2">THE LAME MAN HEALED BY PETER AND JOHN.</td></tr> +<tr><td class = "td2"><a href="#Chapter_III_ANANIAS_AND_SAPPHIRA"><span class="smcap">Chapter III.</span></a></td><td class = "td2">ANANIAS AND SAPPHIRA.</td></tr> +<tr><td class = "td2"><a href="#Chapter_IV_APPOINTMENT_OF_DEACONS"><span class="smcap">Chapter IV.</span></a></td><td class = "td2">APPOINTMENT OF DEACONS.</td></tr> +<tr><td class = "td2"><a href="#Chapter_V_THE_FIRST_MARTYR_STEPHEN"><span class="smcap">Chapter V.</span></a></td><td class = "td2">THE FIRST MARTYR, STEPHEN.</td></tr> +<tr><td class = "td2"><a href="#Chapter_VI_CONVERSION_OF_SAUL"><span class="smcap">Chapter VI.</span></a></td><td class = "td2">CONVERSION OF SAUL.</td></tr> +<tr><td class = "td2"><a href="#Chapter_VII_SAUL_JOINS_THE_CHURCH_AT"><span class="smcap">Chapter VII.</span></a></td><td class = "td2">SAUL JOINS THE CHURCH AT JERUSALEM.</td></tr> +<tr><td class = "td2"><a href="#Chapter_VIII_PETER_AND_CORNELIUS"><span class="smcap">Chapter VIII.</span></a></td><td class = "td2">PETER AND CORNELIUS.</td></tr> +<tr><td class = "td2"><a href="#Chapter_IX_PETER_DELIVERED_FROM_PRISON"><span class="smcap">Chapter IX.</span></a></td><td class = "td2">PETER DELIVERED FROM PRISON.</td></tr> +<tr><td class = "td2"><a href="#Chapter_X_SAUL_AND_BARNABAS_CALLED_TO"><span class="smcap">Chapter X.</span></a></td><td class = "td2">SAUL AND BARNABAS CALLED TO PREACH TO THE GENTILES.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XI_SAULS_NAME_CHANGED_TO_PAUL"><span class="smcap">Chapter XI.</span></a></td><td class = "td2">SAUL'S NAME CHANGED TO PAUL.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XII_ST_PAULS_FIRST_APOSTOLIC"><span class="smcap">Chapter XII.</span></a></td><td class = "td2">ST. PAUL'S FIRST APOSTOLIC JOURNEY.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XIII_DECISION_OF_THE_CHURCH_AS_TO"><span class="smcap">Chapter XIII.</span></a></td><td class = "td2">DECISION OF THE CHURCH AS TO OBSERVING THE MOSAICAL LAW.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XIV_PAUL_AND_SILAS_AT_PHILIPPI"><span class="smcap">Chapter XIV.</span></a></td><td class = "td2">PAUL AND SILAS AT PHILIPPI.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XV_ST_PAUL_LEAVES_PHILIPPI"><span class="smcap">Chapter XV.</span></a></td><td class = "td2">ST. PAUL LEAVES PHILIPPI.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XVI_ST_PAUL_BEFORE_THE_AREOPAGUS"><span class="smcap">Chapter XVI.</span></a></td><td class = "td2">ST. PAUL BEFORE THE AREOPAGUS.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XVII_ST_PAUL_FINISHES_HIS_SECOND"><span class="smcap">Chapter XVII.</span></a></td><td class = "td2">ST. PAUL FINISHES HIS SECOND APOSTOLIC JOURNEY.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XVIII_ST_PAUL_AND_THE_SONS_OF"><span class="smcap">Chapter XVIII.</span></a></td><td class = "td2">ST. PAUL AND THE SONS OF SCEVA.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XIX_ST_PAUL_AT_EPHESUS"><span class="smcap">Chapter XIX.</span></a></td><td class = "td2">ST. PAUL AT EPHESUS.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XX_ST_PAULS_JOURNEY_TO_MILETUS"><span class="smcap">Chapter XX.</span></a></td><td class = "td2">ST. PAUL'S JOURNEY TO MILETUS.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXI_ST_PAUL_GOES_UP_TO_JERUSALEM"><span class="smcap">Chapter XXI.</span></a></td><td class = "td2">ST. PAUL GOES UP TO JERUSALEM.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXII_TUMULT_AT_JERUSALEM"><span class="smcap">Chapter XXII.</span></a></td><td class = "td2">TUMULT AT JERUSALEM.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXIII_ST_PAUL_BROUGHT_BEFORE_THE"><span class="smcap">Chapter XXIII.</span></a></td><td class = "td2">ST. PAUL BROUGHT BEFORE THE SANHEDRIM.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXIV_ST_PAUL_SENT_TO_CAESAREA"><span class="smcap">Chapter XXIV.</span></a></td><td class = "td2">ST. PAUL SENT TO CÆSAREA.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXV_ST_PAUL_ACCUSED_BEFORE"><span class="smcap">Chapter XXV.</span></a></td><td class = "td2">ST. PAUL ACCUSED BEFORE FELIX.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXVI_ST_PAUL_BEFORE_FESTUS"><span class="smcap">Chapter XXVI.</span></a></td><td class = "td2">ST. PAUL BEFORE FESTUS.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXVII_ST_PAUL_BEFORE_AGRIPPA"><span class="smcap">Chapter XXVII.</span></a></td><td class = "td2">ST. PAUL BEFORE AGRIPPA.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXVIII_ST_PAUL_BEGINS_HIS_FOURTH"><span class="smcap">Chapter XXVIII.</span></a></td><td class = "td2">ST. PAUL BEGINS HIS FOURTH VOYAGE.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXIX_THE_SHIP_RUNS_AGROUND"><span class="smcap">Chapter XXIX.</span></a></td><td class = "td2">THE SHIP RUNS AGROUND.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXX_THE_SHIPS_COMPANY_SAVED"><span class="smcap">Chapter XXX.</span></a></td><td class = "td2">THE SHIP'S COMPANY SAVED.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXXI_ST_PAUL_A_PRISONER_AT_ROME"><span class="smcap">Chapter XXXI.</span></a></td><td class = "td2">ST. PAUL A PRISONER AT ROME.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXXII_ST_PAUL_SET_AT_LIBERTY"><span class="smcap">Chapter XXXII.</span></a></td><td class = "td2">ST. PAUL SET AT LIBERTY.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXXIII_MARTYRDOM_OF_ST_PAUL"><span class="smcap">Chapter XXXIII.</span></a></td><td class = "td2">MARTYRDOM OF ST. PAUL AND ST. PETER.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXXIV_VESPASIAN_SENT_INTO_JUDAEA"><span class="smcap"><span class="smcap">Chapter</span> XXXIV.</span></a></td><td class = "td2">VESPASIAN SENT INTO JUDAEA.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXXV_DESTRUCTION_OF_JERUSALEM"><span class="smcap">Chapter XXXV.</span></a></td><td class = "td2">DESTRUCTION OF JERUSALEM.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXXVI_ST_JOHNS_WRITINGS"><span class="smcap">Chapter XXXVI.</span></a></td><td class = "td2">ST. JOHN'S WRITINGS.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXXVII_THE_DEATH_OF_ST_JOHN"><span class="smcap">Chapter XXXVII.</span></a></td><td class = "td2">THE DEATH OF ST. JOHN.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XXXVIII_THE_APOSTLES"><span class="smcap">Chapter XXXVIII.</span></a></td><td class = "td2">THE APOSTLES.</td></tr> +<tr><td class = "td1"><a href="#PART_III">PART III.</a></td></tr> +<tr><td class = "td2"><a href="#Chapter_I_THE_JEWS_TO_THE_TIME_OF_THE"><span class="smcap">Chapter I.</span></a></td><td class = "td2">THE JEWS TO THE TIME OF THE EMPEROR ADRIAN.</td></tr> +<tr><td class = "td2"><a href="#Chapter_II_STATE_OF_THE_JEWS_TO_THE_END"><span class="smcap">Chapter II.</span></a></td><td class = "td2">STATE OF THE JEWS TO THE END OF THE THIRD CENTURY.</td></tr> +<tr><td class = "td2"><a href="#Chapter_III_JEWS_IN_THE_FOURTH_CENTURY"><span class="smcap">Chapter III.</span></a></td><td class = "td2">JEWS IN THE FOURTH CENTURY.</td></tr> +<tr><td class = "td2"><a href="#Chapter_IV_FIFTH_AND_SIXTH_CENTURIES"><span class="smcap">Chapter IV.</span></a></td><td class = "td2">FIFTH AND SIXTH CENTURIES.</td></tr> +<tr><td class = "td2"><a href="#Chapter_V_RISE_OF_MAHOMETANISM"><span class="smcap">Chapter V.</span></a></td><td class = "td2">RISE OF MAHOMETANISM.</td></tr> +<tr><td class = "td2"><a href="#Chapter_VI_TENTH_AND_ELEVENTH_CENTURIES"><span class="smcap">Chapter VI.</span></a></td><td class = "td2">TENTH AND ELEVENTH CENTURIES.</td></tr> +<tr><td class = "td2"><a href="#Chapter_VII_TWELFTH_CENTURY"><span class="smcap">Chapter VII.</span></a></td><td class = "td2">TWELFTH CENTURY.</td></tr> +<tr><td class = "td2"><a href="#Chapter_VIII_IMPOSTORS_IN_THE_TWELFTH"><span class="smcap">Chapter VIII.</span></a></td><td class = "td2">IMPOSTORS IN THE TWELFTH CENTURY.</td></tr> +<tr><td class = "td2"><a href="#Chapter_IX_THIRTEENTH_CENTURY_IN_ENGLAND"><span class="smcap">Chapter IX.</span></a></td><td class = "td2">THIRTEENTH CENTURY IN ENGLAND AND FRANCE.</td></tr> +<tr><td class = "td2"><a href="#Chapter_X_THIRTEENTH_CENTURY_CONCLUDED"><span class="smcap">Chapter X.</span></a></td><td class = "td2">THIRTEENTH CENTURY CONCLUDED.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XI_END_OF_THE_FOURTEENTH_CENTURY"><span class="smcap">Chapter XI.</span></a></td><td class = "td2">END OF THE FOURTEENTH CENTURY.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XII_THE_JEWS_AND_THE_INQUISITION"><span class="smcap">Chapter XII.</span></a></td><td class = "td2">THE JEWS AND THE INQUISITION.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XIII_TREATMENT_OF_THE_JEWS_BY"><span class="smcap">Chapter XIII.</span></a></td><td class = "td2">TREATMENT OF THE JEWS BY FERDINAND.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XIV_SEPARATION_IN_THE_CHURCH"><span class="smcap">Chapter XIV.</span></a></td><td class = "td2">SEPARATION IN THE CHURCH.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XV_SEVENTEENTH_AND_EIGHTEENTH"><span class="smcap">Chapter XV.</span></a></td><td class = "td2">SEVENTEENTH AND EIGHTEENTH CENTURIES.</td></tr> +<tr><td class = "td2"><a href="#Chapter_XVI_CONCLUSION"><span class="smcap">Chapter XVI.</span></a></td><td class = "td2">CONCLUSION.</td></tr> +</table></div> + +<p><span class="pagenum"><a name="Page_1" id="Page_1">[Pg 1]</a></span></p> + + +<h1 class="part"><a name="PART_I" id="PART_I"></a>PART I.</h1> + +<hr class="r10" /> + +<h2><a name="Chapter_I_JOHN_THE_BAPTIST_BORN" id="Chapter_I_JOHN_THE_BAPTIST_BORN"></a><span class="smcap">Chapter I.</span>—JOHN THE BAPTIST BORN.</h2> + +<p class="noindent"><span class="smcap">We</span> have now seen that the Sceptre had departed from Judah. +The whole country was subject to the Romans, who had appointed +Herod to govern it for them; and the time was now come when +the blessed promises, that "the seed of the woman should bruise +the serpent's head," and that "in the seed of Abraham all nations +of the earth should be blessed," were to be fulfilled by the coming +of the Messiah, the Son of God, Jesus Christ, our Saviour and +Redeemer; born of a woman, that thus being as Man upon the +earth, He might suffer for man, and make that atonement for +man, which He could only make because He was the Son of God. +Unless the Messiah had been at once God and Man, He could +have been no Saviour for man; no mediator between a holy God +and His sinful creatures.</p> + +<p>Very soon after the death of Herod's sons, Alexander and +Aristobulus, the last princes of the Asmonean family, the wonderful +events related in the New Testament began to take place. +No doubt we are all well acquainted with the story of the priest +Zacharias, a good and holy man, who, whilst performing his duty +in the house of God, saw an Angel standing on the right side of +the altar of incense. Zacharias was an old man, and his wife +Elisabeth was also an old woman, and therefore when the Angel +told him that the Lord would work as great a miracle as He had +done in Abraham's case, and give a son to Elisabeth, as He had +given Isaac to Sarah, Zacharias must indeed have been greatly +astonished.</p> + +<p>The Angel moreover told Zacharias, that this child, whom +God would give him, was to be named John; and that he should +be in an especial manner guided and protected by the Holy Spirit, +for that he was to be the messenger spoken of by prophets, as +sent to prepare the way for the Messiah, and give notice of His +coming. Such particulars should have overcome any doubts which +Zacharias might at the first moment have felt; but his faith failed<span class="pagenum"><a name="Page_2" id="Page_2">[Pg 2]</a></span> +him, and therefore, considering only the impossibility of such an +event happening without the special interposition of the Lord, he, +guided by sight and not by faith, presumed to ask for some sign, +to assure him that what the Angel spake would really come to +pass.</p> + +<p>This sinful unbelief was punished, even whilst his faithless +request was granted; for Zacharias immediately lost the power of +speaking, and remained speechless for many months: but his +unbelief was gone, and he certainly made his wife Elisabeth +acquainted with the promises and directions spoken by the +Angel.</p> + +<p>About six months after this appearance of the Angel Gabriel +to Zacharias, He "was sent from God, unto a city of Galilee, +named Nazareth, to a virgin espoused to a man whose name was +Joseph, of the house of David; and the virgin's name was Mary." +The Angel told Mary, that she had been chosen by the Almighty +to be the mother of the promised Messiah, whose birth was to be +a miracle; inasmuch as He would have no earthly father, but +should be called the Son of God. Gabriel also told Mary, that +when she had brought forth her son, she should call His name +Jesus; that is, a Saviour. Mary was greatly troubled when the +Angel first spake to her, and when she expressed her wonder and +astonishment, He comforted her, and told her that her cousin +Elisabeth, the wife of Zacharias, was also about to become a +mother; adding, "For with God nothing shall be impossible." +Mary's faith now showed itself, and she said, "Behold the handmaid +of the Lord; be it unto me according to thy word." Meaning +that she was willing to serve the Lord in everything, and +suffer whatever might come upon her in consequence. For, as +she had no husband whom she could name as the father of her +Child, she was liable to punishment. When Joseph, to whom +Mary was espoused, or promised in marriage, found that she +would have a Son, he was astonished, and had some thoughts +of putting her away from being his wife; but being a just, or +good and kind man, he meant to do this quietly and secretly, +or "privily," so as not to expose Mary to blame or punishment. +But while he thought on these things, behold the Angel of the +Lord appeared unto him in a dream, and told him not to fear +about taking Mary to be his wife, for that the Holy Spirit had +worked a great miracle, and that Mary was to be the mother of the +promised Messiah; and as the Angel had said to Mary herself, so He<span class="pagenum"><a name="Page_3" id="Page_3">[Pg 3]</a></span> +now repeated to Joseph, "she shall bring forth a Son, and thou +shalt call His name Jesus; for He shall save His people from +their sins." Then all Joseph's doubts and fears were at an end: +he did as the Angel bade him, and thus was looked upon by men +as the father of Mary's holy Son, who had in truth no Father +but God.</p> + +<p>The Scripture tells us, "Now all this was done, that it might +be fulfilled which was spoken of the Lord by the prophet, saying, +Behold a virgin shall be with child, and shall bring forth a son, +and they shall call his name Emmanuel; which being interpreted +is, God with us." That is, God taking the form and nature of +man; living as man amongst men; dying as man for men. +"Emmanuel—God with us."</p> + +<p>The next thing we read of is, that "Mary arose and went +into the hill country with haste, into a city of Judah" where +Zacharias dwelt, that she might talk over with Elisabeth all those +wonderful things which the angel Gabriel had said to her. "And +she entered into the house of Zacharias and saluted Elisabeth"; +who, under the guidance of the Holy Spirit, "spake out with +a loud voice" words that must have greatly comforted Mary. +Elisabeth told her, that she was blessed among women in being +chosen for the mother of the Messiah, and said, "Whence is this +to me, that the mother of my Lord should come to me?" meaning +that she was not worthy of the honour of receiving in her house +one who was to be the mother of the Son of God. Elisabeth +ended by commending Mary for her faith and trust, saying, +"blessed is she that believed: for there shall be a performance +of those things which were told her from the Lord."</p> + +<p>Mary now uttered that beautiful hymn of praise, beginning, +"My soul doth magnify the Lord, and my spirit hath rejoiced in +God my Saviour." A hymn familiar to us all, as part of our +Liturgy, or form of public worship, used in our Churches. This +hymn, called "The Magnificat," is said or sung after the first +Lesson in the Evening Service.</p> + +<p>Mary abode with her cousin for about three months, and then +returned to her own home, at Nazareth, in Galilee. Not long +after Mary's departure, John the Baptist was born; "Elisabeth +brought forth a son. And her neighbours and her cousins heard +how the Lord had showed great mercy upon her; and they +rejoiced with her. And it came to pass, that on the eighth day +they came to circumcise the child," and give him a name, as<span class="pagenum"><a name="Page_4" id="Page_4">[Pg 4]</a></span> +amongst us is done in Baptism; for Baptism in the Christian +Church, takes the place of Circumcision in the Jewish Church.</p> + +<p>When the friends of Zacharias wished to give the infant his +father's name, Elisabeth spoke out at once, and said, "He shall +be called John." This surprised them so much, that they at once +asked Zacharias "how he would have him called." Zacharias +immediately, by signs, asked for a writing-table, or rather for +a tablet, upon which to write, and then wrote down, "His name +is John. And they marvelled all." They must have marvelled, +or wondered, still more, when suddenly Zacharias recovered his +power of speaking; for "his mouth was opened immediately, +and his tongue loosed, and he spake and praised God." Now +he could tell all that had happened to him, and how his unbelief +in the Angel's promise had been punished by temporary dumbness. +"And fear came on all that dwelt round about them: and +all these sayings were noised abroad throughout all the hill +country of Judæa: and all they that heard" these things "laid +them up in their hearts": took notice of them, and remembered +them, "saying, What manner of child shall this be!" The +extraordinary events connected with the birth of John, made all +men believe that a child so born must be intended to do great +things during his lifetime. Zacharias, inspired by the Holy Spirit, +then uttered the hymn called "The Benedictus," sometimes said +in our Churches after the second Lesson in the Morning Service, +instead of the Psalm (c.), "Jubilate Deo," also belonging to our +Liturgy. In this hymn, Zacharias praised and blessed God for +the coming of the Saviour; and then, addressing the unconscious +infant John, he foretold that he should be the messenger to prepare +the way of the Lord Jesus Christ, and incline men to listen +to, and believe in, Him.</p> + +<p>Of John's infancy and childhood we are told nothing, except +that he grew in body, and waxed strong in spirit, and that "the +hand of the Lord was with him." "And he was in the deserts +till the day of his showing unto Israel." He passed a quiet and +retired life, until he was called upon to baptize the people, and +point to the Son of Mary as the Son of God; the Lamb of God, +that taketh away the sin of the world.</p> +<hr class="chap" /><p><span class="pagenum"><a name="Page_5" id="Page_5">[Pg 5]</a></span></p> + +<h2><a name="Chapter_II_BIRTH_OF_JESUS_CHRIST" id="Chapter_II_BIRTH_OF_JESUS_CHRIST"></a><span class="smcap">Chapter II.</span>—BIRTH OF JESUS CHRIST.</h2> + +<p class="noindent"><span class="smcap">Mary</span> and her husband Joseph lived at Nazareth, a town in +Galilee not far from the lake of Tiberias, or Sea of Galilee; and +the prophets had declared that the Messiah should be born in +"Bethlehem of Judah," a small place to the South of Jerusalem, +nearly a hundred miles from Nazareth. That Mary should take +such a long journey to a strange place, instead of staying quietly +at home until her Child was born, was the most unlikely thing +that could well be imagined. Here, therefore, we again see how +wonderfully the Lord rules all things, and makes use of people +who know nothing of Him, to do what He wills should be done. +God now made use of a heathen Emperor, to accomplish His +will, that Jesus Christ should be born in Bethlehem.</p> + +<p>The Roman Emperor Augustus, in order to know what taxes +he could lay upon the different parts of his dominions, determined +to take the number of the people who were subject to +him; and in order to do this, he commanded that the name of +every one should be written down. As Judæa was now under +the dominion of the Romans, all the inhabitants of that country +were obliged to put their names upon lists, prepared for the +purpose: but all belonging to the same tribe or family were to +go to one place, so that many of the Jews, who were scattered +throughout the country, had to travel a long way to the place +appointed for the registering of their tribe.</p> + +<p>Amongst these were Mary and Joseph, who were both "of the +house and lineage of David"; that is, both were descended from +David, who was of the tribe of Judah; and therefore Bethlehem +was the place in which they must appear before the Roman +officers, appointed to take down the names of all the people, and +register, or make lists of them. The commands of the Roman +Emperor were not to be disobeyed: and Mary and Joseph set out +upon their long and fatiguing journey. Upon their arrival, they +found the place so full of people come upon the same business, +that there was no room for them in the inn, and they being poor, +and not able to pay for better accommodation, were glad to lodge +in a stable; and here, it pleased God, that Jesus Christ, the Lord +of Life, the King of Glory, should be born: and Mary "brought +forth her first-born son, and wrapped him in swaddling clothes, +and laid him in a manger."</p><p><span class="pagenum"><a name="Page_6" id="Page_6">[Pg 6]</a></span></p> + +<p>But though born in a stable, unnoticed and uncared for by +men, the Angels of God proclaimed the wonderful event to the +Shepherds, keeping watch over their flocks by night.</p> + +<p>At that time, there was amongst the Jews, a general expectation +that the Messiah would soon appear upon earth: those who +believed all that God had made known by the prophets, seeing +that the sceptre, or kingly power, had departed from Shiloh, +were daily looking for the fulfilment of the blessed promise, and +were ready to welcome the Saviour under any circumstances: +of this number were the Shepherds, who, when they had heard +the "good tidings of great joy," at once followed the direction to +go to Bethlehem: and when they found all things there, exactly +as the Angels had told them, they at once believed, and acknowledged +the Infant as their Saviour; and "made known abroad +the saying which was told them concerning this Child. And all +they that heard it wondered at those things which were told +them of the Shepherds." They wondered; but alas! too many +of them only wondered, and did not believe. The greater part +of the Jews at this time had forsaken their God, and had +become careless about pleasing Him. They expected a Messiah, +but regardless of the prophets who had spoken such different +things, they had formed their own notions on the subject, and +looked for the Messiah to come as a king or conqueror, surrounded +with pomp and splendour. These men would not +believe that a helpless infant, born in a stable at Bethlehem, +<i>could</i> be the Son of God, the promised Messiah, Who was to be +the Saviour of the world: pride and unbelief led them to reject +the Lord, even from His birth. Mary, who knew that her Son +was no common child, marked everything that happened; "she +kept all these things, and pondered," or thought over "them in +her heart."</p> + +<p>Jesus Christ came not only to be a sacrifice for sin, but also +an example of godly life; He was to fulfil all righteousness, and +therefore, though He came to do away with the ceremonial Law, +and establish a better covenant, He submitted to all the Ordinances +of the Law, just as if He had been a sinful mortal.</p> + +<p>Thus on the eighth day He was circumcised, and publicly +received the name of Jesus, which had before been given to Him +by the Angel Gabriel. And again, in obedience to the Law, the +infant Saviour was brought by His mother to Jerusalem "to +present Him to the Lord." We have heard before, that among<span class="pagenum"><a name="Page_7" id="Page_7">[Pg 7]</a></span> +the children of Israel, the first-born child, if a son, was especially +dedicated to the service of the Lord; though afterwards, the +whole tribe of Levi was taken, "instead of the first-born of all +Israel." The same Law ordained, that after a certain time, +called "the days of her Purification," every woman to whom +God had given a son or daughter, should offer in sacrifice, a +young lamb and a turtledove or pigeon. But if she was too +poor to be able to bring a lamb, she was allowed to bring two +turtledoves or pigeons instead; and this sacrifice Mary brought +with her Son, into the temple. Then were fulfilled the prophecies, +that the Lord should come suddenly into His temple; and +that the glory of the second temple should exceed that of the +first. At the Presentation of Jesus Christ in the temple, a +remarkable testimony to His being the promised Messiah was +given by the just and devout Simeon, to whom it had been made +known by the Holy Ghost, that he should not die until He had +seen the Lord's Christ. Full of faith, this old man was "waiting +for the consolation of Israel," the Messiah, Who was to save +His people from their sins. Guided by the Holy Spirit, Simeon +was in the temple "when the Parents brought in the child +Jesus, to do for Him after the custom of the Law." At once +the Holy Spirit made known to the aged Simeon, that in +this infant he beheld the Saviour for whom he waited; "Then +took he him up in his arms, and blessed God, and said, Lord, +now lettest Thou Thy servant depart in peace, according to Thy +word; for mine eyes have seen Thy salvation, which Thou hast +prepared before the face of all people; a light to lighten the +Gentiles, and the glory of Thy people Israel." We are told that +Joseph and Mary marvelled at those things which were spoken +by Simeon; and we may be sure that Mary treasured them up +also in her heart, and looked upon her infant Son with reverence, +as well as love. Then Simeon blessed Mary, and warned her of +future suffering. Another testimony to the divinity of Jesus +Christ was then given by an aged widow, who coming into the +temple "in that instant, gave thanks likewise unto the Lord, and +spake of him to all them that looked for redemption in Jerusalem." +Nor did these aged Jews alone bear testimony to the +Messiah. The glorious light of the Shechinah, the visible sign +of the presence of God, which had not been seen for many +hundred years, until it appeared surrounding the Angels who +proclaimed the birth of Jesus to the Shepherds of Bethlehem,<span class="pagenum"><a name="Page_8" id="Page_8">[Pg 8]</a></span> +was not seen by them alone. In far off countries, it was seen as +a remarkable star. The inhabitants of Chaldea, part of the once +famous Babylonian Empire, were at this time very learned in +Astronomy: that is, they studied the stars, and the motions of +the heavenly bodies. They worshipped the sun, because they +thought that must be the best representation of the Deity: had +they known the real true God, the God of Israel, they would not +have worshipped any of His works, which He had created and +made. The wise and learned men of Chaldea were called Magi, +and many of them were princes and rulers in their various tribes. +Some of these Magi, generally supposed to have been three, +(though the Scripture says nothing as to their number,) saw +a wonderful star shining in the direction of Judæa. They at +once concluded that this star signified the birth of the king of +the Jews—and immediately they set off and travelled towards +the land of Judæa. And when they reached Jerusalem, they +enquired, "Where is he that is born King of the Jews? for we +have seen his star in the East, and are come to worship him." That +is, in the Eastern land where they lived, they had seen this star.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_III_FLIGHT_INTO_EGYPT" id="Chapter_III_FLIGHT_INTO_EGYPT"></a><span class="smcap">Chapter III.</span>—FLIGHT INTO EGYPT.</h2> + +<p class="noindent"><span class="smcap">To</span> understand the question of the Magi, "Where is he that is +born King of the Jews?" a few words of explanation may be useful.</p> + +<p>The expectation of a coming Messiah was not confined to the +Jews: through the long captivity of the Jews, the writings of the +prophets had become known throughout many lands, and there +was therefore at this time, in all the countries of the East, a +general idea that a King would shortly be born in Judæa, who +should rule over all the world. Balaam, who was well known +in those countries of which we are speaking, had said, "there +shall come a star out of Jacob, and a sceptre shall arise out of +Israel"; hence it was generally believed, that the appearance of +some peculiar star in the Heavens, would inform mankind +of the birth of this mighty King. The Messiah, we must +recollect, was promised to Gentiles as well as to Jews; and +therefore all nations who had heard any of the prophecies +concerning Him, expected some benefit from the birth of this +wonderful Being. Under such circumstances, we can easily<span class="pagenum"><a name="Page_9" id="Page_9">[Pg 9]</a></span> +imagine that the Magi, who paid such attention to the stars in +general, should eagerly watch for the appearance of one, which +was to announce, that the long-looked-for King was born in +Judæa. Hence, when from their home in the East, they beheld +the glorious light of the Shechinah, shining in the direction of +the land of Judæa, they felt no doubt as to its meaning; and +without hesitation, they at once set off on their long journey, to +worship and do honour to the new-born King. The star had +disappeared; but the prophets had so plainly pointed out the +land of Judæa as the birthplace of the Messiah, that the Magi +fearlessly and confidently journeyed on to that country. When +at length they reached it, they naturally expected that so +wonderful an event would be well known to all the inhabitants +of Jerusalem, and that they should have no difficulty in finding +the abode of this glorious Child; therefore, as soon as they +arrived in the city, they asked, "Where is he that is born King of +the Jews? for we have seen his star in the East, and are come to +worship him." When Herod the King had heard these words he +was troubled, and all Jerusalem with him.</p> + +<p>The birth of Jesus Christ made known by Angels to the +Shepherds, and by them "made known abroad" among their +neighbours and friends, the humble of the land, does not seem +to have been noticed by the rulers and Priests living at Jerusalem. +Their own Scriptures taught them that the Messiah was to come; +and they expected that His birth would be immediately followed +by Revolts and Wars, Earthquakes, Famine and Plague; therefore +they might well be "troubled," when they heard He was actually +come; though, if they had rightly believed and understood the +great blessing He was to bring to mankind, they would have +rejoiced at His coming, and thought all temporal sufferings easy +to be borne for His sake.</p> + +<p>Herod was troubled; for though he was now an old man, and +not likely to live till a new-born Infant should grow up, yet +he did not like the idea of another king to interfere with him: +he did not understand the nature of the Messiah's kingdom, and +thought only of a king who would govern the country and the +people, make laws, and impose taxes; he had no idea of a King +who was to reign over the hearts of men on earth, and finally +receive them into His kingdom in heaven.</p> + +<p>Herod's behaviour on this occasion showed a strange mixture +of belief and unbelief. In common with the Jews in general, he<span class="pagenum"><a name="Page_10" id="Page_10">[Pg 10]</a></span> +believed that the Messiah was to come; and he evidently +believed that the Child, whose birth had been made known by +the star, was indeed the Christ. He therefore called together +the wise and learned men, well acquainted with the Scriptures +of the Old Testament, and asked them where the Messiah should +be born. The chief priests and Scribes at once declared that +Bethlehem was pointed out by the prophets as the birthplace of +Messiah; thus giving another proof, that the Infant just born +in that place, was the promised Messiah. So far Herod believed; +but now his unbelief was shown by his fancying for one moment, +that if this Child really was the Messiah, he could kill him, and +so frustrate the purpose for which he was sent by God.</p> + +<p>It seems strange that any one believing as Herod did, that +the Infant whom the Magi were seeking was really the Messiah, +should have thought it possible to fight against God, and destroy +His Anointed: but so it was. Herod, under pretence of wishing +to go himself and worship the King of the Jews, begged the +Magi to come and bring him word when they had found the +young Child; and he also asked them particularly about the time +at which the star had first appeared, that he might know what +would be the age of the Babe, whom he was determined to destroy. +The wise men, or Magi, departed, and though they had received +no clear directions from the inhabitants of Jerusalem, better help +was at hand: the star which they had seen in the East, now +appeared to them again, and even moved on before them: "when +they saw the star, they rejoiced with exceeding great joy," and +followed it, until "it came and stood over" the stable "where +the young child was." "And when they were come into the +house, they saw the young child with Mary his mother, and fell +down and worshipped him:" at once they acknowledged him to +be something more than an earthly king—a Being entitled to +worship. Then they gave such presents as were given to kings. +It was the custom in the East, where presents were so much +given, to proportion their value to the rank and station of those +to whom the gift was offered. Mary and Joseph were poor and +in a humble rank of life, and to their infant, therefore, flowers or +fruit, or something of little value, would have been a sufficient +gift. But in the Son of Mary, the Magi acknowledged the long-promised +Messiah; and to Him they gave the most valuable +gifts, suitable for a King to receive: "when they had opened +their treasures, they presented unto Him gifts; gold, and frank<span class="pagenum"><a name="Page_11" id="Page_11">[Pg 11]</a></span>incense, +and myrrh." Thus the Lord provided Joseph with the +means for taking proper care of the young child and his mother. +At Bethlehem, the place of his birth, Jesus had now been +worshipped as a King, both by Jews and Gentiles; thus fulfilling +prophecy, and showing that the Messiah was to be the Saviour +of Gentiles, as well as Jews. Our Church has appointed a day, +to be observed in remembrance of this first showing, or manifestation, +of Christ to the Gentiles. In common talk we call this +day Twelfth Day, and the custom of drawing for King and Queen +is very old, and is founded upon the visit of the Magi, or kings +of the East to Bethlehem. The name by which Twelfth Day is +distinguished in our Prayer–Book is the "Epiphany," a word +which means "manifestation" or "showing"—the manifestation +of Jesus Christ to the Gentiles.</p> + +<p>The wise men, not suspecting Herod's wicked purpose, would +no doubt have gone back to him as he desired, but "being warned +of God in a dream" not to return to Jerusalem, "they departed +into their country another way."</p> + +<p>After the departure of the Magi, the Lord, Who knows the +secrets of all hearts, warned Joseph in a dream, that Herod +would seek the young child to destroy him. In obedience to the +command then given to him, Joseph "arose, and took the young +child and his mother by night, and departed into Egypt"; thus +fulfilling a prophecy which had spoken of that country, as the +place where the Messiah should for a time dwell. At this time, +a great many Jewish families lived in Egypt, and supported +themselves by their own industry: there were so many of them, +that they divided themselves into companies, according to their +trades or occupations: there was a company of silversmiths, who +manufactured articles of gold and silver, set jewels, and made +ornaments to be worn; there was another company of weavers, +who wove threads of flax and silk, into linen and silk of which +garments were made; and so on. In short, every trade had its own +company; so that if a poor Jew came into any city inhabited by +his fellow countrymen, he always knew where to find those who +carried on the trade which he had learned: then he could join +them at once, and so find work, and earn a maintenance for +himself and family.</p> + +<p>Perhaps Joseph joined one of these companies of his +countrymen; but the presents given by the Magi, would for a +long time supply him with all that he needed.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_12" id="Page_12">[Pg 12]</a></span></p> + +<h2><a name="Chapter_IV_THE_INNOCENTS" id="Chapter_IV_THE_INNOCENTS"></a><span class="smcap">Chapter IV.</span>—THE INNOCENTS.</h2> + +<p class="noindent"><span class="smcap">Herod</span> anxiously expected the return of the wise men, with full +information as to where he might find the infant King of the +Jews: but, as day after day passed and they came not, he saw +that they did not mean to do his bidding. "Then was Herod +exceeding wroth, and sent forth his soldiers, and slew all the +children that were in Bethlehem, and in all the coasts thereof,"—that +is, in the neighbouring parts of the country,—"from two +years old and under, according to the time which he had diligently +enquired of the wise men." As much less than two years +had passed, since the wise men saw the star which heralded the +birth of the Messiah, Herod made sure that, by killing all the +little boys under that age, he should destroy the infant King of +the Jews, and so rid himself of any further anxiety.</p> + +<p>Terrible was the distress and mourning amongst the poor +Mothers, who saw their infants torn from their arms and murdered! +but their dear babes were safe; taken from the dangers +and troubles of this world, to be for ever happy in the presence +of God: "for they are without fault before the throne of +God."</p> + +<p>Our Church sets apart three days, immediately after Christmas +Day, in remembrance of three classes of Martyrs. A Martyr is +one who suffers in the cause of duty, and will die rather than +give way: those who thus suffered for Christ, and would die +rather than offend or forsake Him, are called Martyrs. "The +Innocents," as the murdered babes of Bethlehem are called, suffered +death for Jesus's sake; but, of course, they had no will in +the matter; they were too young: these were the first Martyrs.</p> + +<p>The day after Christmas Day is called "St. John the Evangelist's +Day": St. John was, when Jesus grew up, one of His disciples: +he dearly loved his Master, and was ready to die for +Him, but he was not called upon to give up his life, though he +suffered much for Jesus's sake. The day following "St. John's +Day," is called "St. Stephen's Day": St. Stephen was the first +who willingly gave up his life for the sake of Jesus Christ. Thus +we have three classes of Martyrs commemorated in our Church: +Martyrs in Deed only—the Innocents; Martyrs in Will only—St. +John; Martyrs in Will and in Deed—St. Stephen.</p> + +<p>But to return to our history. Herod was guilty of a great<span class="pagenum"><a name="Page_13" id="Page_13">[Pg 13]</a></span> +sin; and, in spite of all his wickedness, the Child Jesus lived and +was safe.</p> + +<p>It is said that Antipater, who had caused the death of +Mariamne's sons, advised his father to slay the infants of Bethlehem. +Antipater was a bad man, and, as he was very anxious +to be King of Judæa whenever Herod should die, he wished to +destroy one who might, as he feared, dispute the kingdom with +him: no doubt he rejoiced when the cruel deed was done, concluding +that Jesus had perished, and that he was now sure of +the throne: but he was disappointed; for very shortly afterwards +he in some way displeased his father, who at once caused him +to be put to death. It is dreadful to think of the numbers of +persons killed by Herod's orders, but Antipater was the last; for +five days afterwards Herod himself died.</p> + +<p>This Herod, called Herod the Great, left four sons living—Archelaus, +Herod Antipas, Philip, and Herod Philip. There are +three other Herods also mentioned in Scripture—Herod Agrippa, +and his brother, also called Herod, who were sons of Aristobulus, +and consequently grandsons of Herod the Great; and, afterwards, +a son of Herod Agrippa, called by the same names as his father, +Herod Agrippa. As it is difficult always to know which Herod +is spoken of, the Table below will be useful to refer to.</p> + +<div class="figcenter" style="width: 500px;"> +<img src="images/herods.jpg" width="500" height="186" alt="Family tree of descendents of Herod the Great" /> +</div> + +<p>After the death of Herod the Great, Archelaus became +governor of the provinces of Judæa and Samaria, and Herod +Antipas ruled over the province of Galilee, under the title of +Tetrarch: but upon this subject we must say a little more before +we go on with the history of Jesus Christ.</p> + +<p>When Herod died, he left a Will, in which he declared his +wish, that his son Archelaus should be king over the greatest +part of his dominions: but as the whole kingdom was subject to<span class="pagenum"><a name="Page_14" id="Page_14">[Pg 14]</a></span> +the Romans, this could not be done without the Emperor's +leave. Before Archelaus could go to Home to ask this permission, +there was a great disturbance amongst the Jews in Jerusalem, +in consequence of Archelaus refusing to grant some request: +they assembled in great numbers in the Courts of the Temple, +and behaved in such a riotous and disorderly manner, that +Archelaus ordered his soldiers to attack them, and 3,000 men +are said to have been killed on this occasion; a piece of cruelty +which probably disinclined the Emperor Augustus to give Archelaus +as much power as his father Herod the Great had had; at any +rate, Archelaus only succeeded in being made Governor of Judæa +and Samaria, with the promise, that if he acted so as to give the +Emperor satisfaction, he should have the title of King: but +instead of obtaining this, he behaved so ill, that a few years +afterwards he was deprived of all power, and banished to a city +in Gaul, where he died.</p> + +<p>Returning to the history of our blessed Lord, we find that +after the death of Antipater and Herod, the Angel appeared to +Joseph in Egypt, saying, "Arise, and take the young child and +his mother, and go into the land of Israel, for they are dead +which sought the young child's life." The Angel did not name +any particular place for the young Child to go to, but the +Messiah was not to stay long out of the Holy Land, given to +Abraham and his descendants, as a heritage for ever. When +Joseph, with Mary and the holy Child, got back into the land +of Israel, he found that "Archelaus reigned in the room of his +father"; that is, he was Governor of Judæa; fearing his cruelty, +he was afraid to take the young Child and his mother there, and +the Lord, by means of a dream, warned him to go into the land +of Galilee, which was under the government of Herod Antipas.</p> + +<p>Joseph in consequence made choice of Nazareth in Galilee as +a dwelling-place, and there the Lord Jesus Christ lived till he +grew up to be a Man, and was ready to begin the work which +He came into the world to do. During all these years, up to the +time when Jesus was thirty years old, we are told nothing of +what He did, except His questioning the priests in the temple, +when He was twelve years old. Twelve was the age appointed +for the young Jews to begin to keep the Feasts and Fasts prescribed +by their Law; and accordingly, Jesus, who came to fulfil +all righteousness, accompanied Mary and Joseph to Jerusalem on +this occasion: but after all the ceremonies had been observed,<span class="pagenum"><a name="Page_15" id="Page_15">[Pg 15]</a></span> +He, unknown to them, remained behind, and going into the +temple astonished the priests and learned men by His questions, +His knowledge of the Scriptures, and the way in which He +spake: no wonder that all who looked upon Him merely as a +human being, should be astonished. When Mary missed her +Son, she and Joseph returned to Jerusalem, where "after three +days they found Him in the temple, sitting in the midst of the +doctors, both hearing them and asking them questions." To His +mother's gentle rebuke, "Son, why hast thou thus dealt with +us?" the holy Child made that answer at once referring to His +divine nature, and to the work for which He had left His +Father's kingdom, "Wist ye not that I must be about my +Father's business?" They understood not fully then His meaning; +but Mary "kept all these sayings in her heart."</p> + +<p>But Jesus had now done all that was to be done for many +years, as to His great work; and therefore, though He knew +Himself to be the Son of God, He submitted to His earthly +parents: He went "down with them, and came to Nazareth, and +was subject unto them"—thus in His first work, setting us the +great example of obedience to parents—an example which all of +us must carefully and cheerfully copy. No sin, not even the +least approach to it, was found in Him: one act of disobedience +would have prevented His making atonement for us. And this +perfect Being so loved us, His sinful creatures, as to die for us: +let us love Him; and show our love by trying to copy His +example in all things; beginning with obedience to our Parents, +and all whom they set over us.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_V_BAPTISM_OF_JESUS" id="Chapter_V_BAPTISM_OF_JESUS"></a><span class="smcap">Chapter V.</span>—BAPTISM OF JESUS.</h2> + +<p class="noindent"><span class="smcap">How</span> gladly should we all learn something of our Saviour's early +life; of His childhood; of the pursuits of His youth and manhood! +But these things are hidden from us, and whatever +legends may exist respecting such matters, we must remember +that Scripture has not revealed to us any knowledge of these +things. For the eighteen years following His questioning the +learned men in the temple, one entry suffices—"And Jesus +increased in wisdom and stature, and in favour with God and +man." As partaking of the human nature, His body grew gra<span class="pagenum"><a name="Page_16" id="Page_16">[Pg 16]</a></span>dually +to its full size and strength, enduring, no doubt, pain and +sickness, so inseparable from mortality: in this, all who are born +into the world follow His example, whether they will or no; but +are all careful to "increase in wisdom, and in favour with God +and man"? And yet this is what all may do. These words +again set the Saviour before us, as an example to be diligently +followed: by prayer and study of the Scriptures, we shall obtain +from God, that heavenly wisdom which will make us wise unto +salvation; that practical wisdom, by which we shall walk daily +in a manner pleasing to God; so shall we, day by day, grow in +favour with our heavenly Father, and with all men whose +approbation and favour is worth securing.</p> + +<p>Of John the Baptist's early life we have not even one glimpse +afforded us, beyond the notice "that the child grew, and waxed +strong in the spirit, and was in the deserts till the day of his +showing unto Israel." In silence and solitude was the wonderful +son of Zacharias prepared for his work: the Spirit of the Lord +was upon him, and under its blessed influence he became strong +to do, and suffer.</p> + +<p>For thirty years did the Sons of Mary and of Elisabeth wait +patiently, unnoticed, till the time came when they were to enter +on the work appointed for each. At that time, Herod Antipas +(one of the sons of Herod the Great) was tetrarch or governor of +Galilee, while his brother Philip was tetrarch of Ituræa, and +of other parts of the country lying to the East of the Sea of +Galilee and the river Jordan.</p> + +<p>Archelaus, as we have already said, had for his misconduct +been banished by the Romans into Gaul, and the province of +Judæa was governed by a Roman, called Pontius Pilate. Augustus +Cæsar, who was the Emperor of Rome when Jesus Christ was +born, died when our Lord was about fourteen years old; and +another Emperor, called Tiberius Cæsar, ruled over the vast +possessions of the Romans, when Jesus and His forerunner John +the Baptist, entered upon their public ministry.</p> + +<p>The Bible tells us, that at this time Annas and Caiaphas were +high priests: by the Law of Moses, the Jews could only have one +high priest at a time, and when once appointed, he continued to +hold that high office as long as he lived; but when the Romans +took possession of the Holy Land, they appointed the high priest +at their pleasure—often depriving one of the office, in order to +bestow it upon another. Annas was high priest for eleven years,<span class="pagenum"><a name="Page_17" id="Page_17">[Pg 17]</a></span> +and then the Roman Governor deprived him of the office, and +made Caiaphas, who had married the daughter of Annas, high +priest in the place of his father-in-law.</p> + +<p>According to the will of the Romans, therefore, Caiaphas was +actually high priest at this time; though, according to the Law +of Moses, he had no right to be so, as long as Annas was alive. +No doubt the more devout Jews, who wished to keep their Law, +looked upon Annas as their high priest; whilst those who were +careless and indifferent, and wished rather to please the Romans, +acknowledged Caiaphas: for this reason St. Luke speaks of them +both as high priests.</p> + +<p>We must remember that John was born a few months before +Jesus, to "go before the face of the Lord to prepare his ways," +consequently he was the first to appear in public. He went first +as a Messenger, to prepare the people to listen to the Messiah: +John came, and called upon all men to repent of their sins and +wickedness, to leave off doing wrong, and to do such things as +God commanded them to do. John also invited the people to be +baptized. Baptism was a rite or ceremony in use amongst the +Jews before this time, by way of admitting strangers into their +Church: for instance, if any Gentiles wished to join the Jews, and +worship God as they did, they were baptized, or washed with +Water; and after this ceremony, they were looked upon as new +creatures, fit to be admitted into the Jewish Church.</p> + +<p>The Jews, by baptizing the heathen, admitted them into their +Church, into a new religion; John called upon the Jews to be +baptized, because they were to change their religion, and become +members of a Church, which should have Christ for her head. +The Jews baptized persons who, according to their Law, were +unclean, in order to purify them; but John called upon those, +who according to the Law were clean already, to come to him and +be baptized, in order to show, that all who would belong to +Christ must purify their hearts, and obey the spirit as well as the +letter of all the commandments.</p> + +<p>This distinction between the letter and the spirit of any +commandment, must be carefully and constantly borne in mind, +by every Christian.</p> + +<p>For example, the Sixth Commandment says, "Thou shalt do +no murder"; therefore all, who do not actually kill a fellow +creature, may be said to obey the <i>letter</i>, or exact <i>words</i>, of this +commandment; but to obey the spirit, we must never do anything<span class="pagenum"><a name="Page_18" id="Page_18">[Pg 18]</a></span> +wilfully to hurt our neighbour in any way; we must, on the +contrary, do all the good we possibly can to our fellow creatures.</p> + +<p>To make this plainer, suppose a mother to say to her children, +"You may go out, but it is so hot that you must not run about": +the children go out, and then amuse themselves by jumping—they +have obeyed the letter of their mother's commands, for they +did not <i>run</i>, but they have broken the spirit—she wished them +not to heat themselves,—that was the spirit and meaning of the +precept; and that they have broken, just as much as if they had +run about.</p> + +<p>The Jews must have well understood, that when John the +Baptist called upon them to be baptized as if they were unclean, +he meant to show them that the Messiah required men to be holy, +far beyond what they then were; and great numbers of the +people listened to his teaching, and went out unto him, and were +baptized of him in the river Jordan, confessing their sins.</p> + +<p>"And it came to pass in those days, that Jesus came from +Nazareth of Galilee to Jordan unto John to be baptized of him. +But John forbad him, saying, I have need to be baptized of +Thee, and comest Thou to me? And Jesus answering said unto +him, Suffer it to be so now: for thus it becometh us to fulfil all +righteousness. Then he suffered him." John spake of the baptism +administered by him, as "the baptism of repentance for the +remission of sins"; meaning that those who repented and were +baptized, would have their sins forgiven and done away with, so +that they would no longer be looked upon as guilty. John knew +that Jesus was perfectly holy, and had no need of the baptism of +repentance, so necessary for mere mortals. John had also told +those who came to him to be baptized "with water unto +repentance," that they still needed another baptism from the Son +of God; even the gift of the Holy Spirit, without which no man +could please the Lord. He told them, "there cometh one +mightier than I after me, whose shoes I am not worthy to bear,"—"the +latchet of whose shoes I am not worthy to unloose,"—"He +shall baptize you with the Holy Ghost."</p> + +<p>In Eastern countries, the visitors to princes and great men, +took off their shoes, that is, the sandals or slippers worn upon the +feet, and left them at the door, whilst they went barefooted into +the presence of the prince. The fastenings or latchets of these +shoes were often undone by a slave, who also held the shoes +till his master again required them. Thus to unfasten or bear<span class="pagenum"><a name="Page_19" id="Page_19">[Pg 19]</a></span> +the shoes of another, signified being his servant, ready to do any +service that might be required. John therefore meant, that He +who was to come after him was so greatly his superior, that he +(John) was not worthy even to do for Him the lowest offices +required from a slave. No wonder that with such feelings, John +objected to Jesus being baptized by him, who was in every +respect so far His inferior; and who, like all other human beings, +had need of the Holy Spirit which God alone could give.</p> + +<p>But amongst the Jews, those who were admitted to perform +the office of Priest were always anointed and baptized; and, as +Jesus came to be our great High Priest, it was necessary that He +should observe this form, as He had undergone the rite of circumcision. +He came to fulfil all righteousness, to do all that was +right, and then to suffer punishment, as if He had been sinful +instead of sinless. To make atonement for the sin of man, it was +necessary that He Who made it, should obey and fulfil perfectly +the whole Will of God, and then suffer, "the just for the unjust." +Only so could atonement be made: this Jesus explained to John, +and then the Baptist no longer hesitated to baptize with water +the sinless Son of God.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_VI_JESUS_TEMPTED_OF_THE_DEVIL" id="Chapter_VI_JESUS_TEMPTED_OF_THE_DEVIL"></a><span class="smcap">Chapter VI.</span>—JESUS TEMPTED OF THE DEVIL</h2> + +<p class="noindent"><span class="smcap">"And</span> Jesus, when he was baptized, went up straightway out of +the water: and, lo, the heavens were opened unto him, and he +saw the Spirit of God descending like a dove, and lighting upon +him: and, lo, a voice from heaven, saying, This is my beloved +Son, in whom I am well pleased." The Three Persons in the +Holy Trinity were thus at once made manifest, or shown to +John the Baptist: before Him, under the form of Man, stood +God the Son: God the Holy Ghost came down from heaven in a +bodily form, with a gentle motion like that of a dove, and rested +upon the Son of God: God the Father was not made visible to +the eyes, but His voice was heard, declaring Jesus to be His Son, +the promised Messiah, the Saviour of the world.</p> + +<p>After His baptism, Jesus was, by the appointment of His +Father, "led by the Holy Spirit into the wilderness to be tempted +of the Devil." It was necessary that Jesus should gain a victory +over the great enemy of mankind, and show that the Devil had<span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span> +no power to lead Him to do evil. Since Adam fell, no human +being had ever so completely resisted the Devil as to <i>deserve</i> the +favour of God; thus no one had ever earned eternal life even for +himself. Jesus came to make atonement for the sin of countless +millions: but He could not have made satisfaction for the sins of +others, if He had in the least thing given way to the Devil. +Therefore He must fight and conquer, or the work which He +came to do must have remained for ever undone.</p> + +<p>In Scripture, Jesus Christ is called the second Adam: "the +first Adam is of the earth, earthy, the last Adam is the Lord +from heaven." The first Adam was created holy and good, but +he was tempted by the Devil and sinned; "so by the disobedience +of one man came death, for in Adam all die." All who +bear the same nature, must share the punishment due to that +sinful nature. But the Holy and Eternal Son of God took upon +Himself the human nature of man, and became subject to the +like infirmities, but without sin. Thus was atonement made—"in +Christ shall all," who give themselves to Him, "be made +alive": "thus by man came also the resurrection of the dead." +The Devil exerted all his power to lead Jesus to do something +which would displease God, and destroy the blessed work of +redemption. Taking advantage of Jesus being hungry and faint +after long fasting, the Devil gently proposed that He should turn +some stones into bread, and thus at the same time supply His +own wants, and give a convincing proof that He was indeed the +Son of God, as He had been just declared to be.</p> + +<p>We are ready enough to take any excuse for doing what we +wish to do; and by this means we often fall into the snare which +Satan so cleverly spreads for us. But Jesus thought of nothing +but how to do the Will of His Father completely and entirely. +He had been led into the wilderness by the Spirit of God, and it +was the Will of His heavenly Father that He should now be +enhungered. Jesus was therefore determined to leave the matter +entirely in the hands of God. This is what we should all do, +rather than try to help ourselves by doing anything that we fear +may displease God.</p> + +<p>Satan next wanted Jesus to throw Himself down from the +roof of the temple into the court below, where the people were +assembled, and thus show them at once that He was the promised +Messiah, the Son of God, of whom David had written, God +"shall give His angels charge over thee, to keep thee; and in<span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span> +their hands they shall bear thee up, lest at any time thou dash +thy foot against a stone." But Jesus, still bent upon doing His +Father's will, answered from Scripture, "It is said, Thou shalt +not tempt the Lord thy God," meaning that no one must run into +unnecessary danger, to try whether God will preserve him: this +is tempting Providence, and is sinful. To do our duty in spite +of danger is trusting God, and is right: but to run into danger +just to please ourselves, expecting that God will preserve us, is +presumptuous and sinful.</p> + +<p>Satan made a last attempt to get Jesus to bow down to him, +by promising to give Him power over all the kingdoms of the +world; but Jesus was content to have only what God saw fit to +give Him, and replied, "Get thee hence, Satan: for it is written, +Thou shalt worship the Lord thy God, and Him only shalt thou +serve."</p> + +<p>The battle was over; the victory was gained: as Man, Jesus +had been tempted; as Man, He had resisted the Devil. He had +fought and conquered, and thus could go on with His blessed +work, which He never could have accomplished, had He at this, +or any other time, given way in the least degree to the Devil. +For the first time since the Creation, Satan found himself defeated: +against our blessed Saviour he could not prevail, as he +had done against Adam and his descendants; He departed therefore: +we are told, "Then the Devil leaveth Him, and, behold, +angels came and ministered unto Him." The Father sent His +Angels to minister to His Son; that is, to serve Him; to supply +those wants to which, as Man, He was subject. No doubt they +brought Him food of which His human nature stood greatly in +need.</p> + +<p>We have seen how Jesus resisted the Devil; each time using +the very words of Scripture, which forbade Him to do as the +Tempter proposed. The Devil is constantly tempting every +human being to sin, by suggesting that they had better follow +their own wishes and inclinations, instead of denying themselves, +and trying in all things to please God. We should therefore +bear in mind, that we possess the same Scriptures, and far more; +since we have now our Saviour's own words whilst He was upon +earth, and also the letters of His Apostles: and then, when we +are tempted to do what is wrong, let us remember what the +Scriptures say, and obey <i>that</i>, instead of following our own wills. +The young are never too young to begin to resist the Devil, who<span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span> +has temptations suited to every age and condition: if you feel +disinclined to obey your Parents cheerfully, remember that the +Bible says, "Children obey your Parents in all things": let all +inclination to dispute with one another be driven away by the +recollection of the precept, "Be ye kind one to another."</p> + +<p>The direction, "Speak every man truth with his neighbour," +should strengthen you to resist every temptation to hide a fault, +by saying what is not true, or even by keeping silence, or doing +anything to deceive another. The fault into which so many +young people fall, of being idle and careless about their lessons, +would best be checked by calling to mind the precepts, "Be not +slothful in business," and "Whatsoever ye do, do it heartily as +unto the Lord." These, and many like precepts, warn us to conquer +faults of which we are apt to think too lightly; not seeing +that they are temptations set before us by the Devil, who strives +to destroy our souls. But it is also written, "Resist the Devil, +and he will flee from you." Begin at once to resist him with all +your strength—struggle against your own will and inclinations, +which will too often incline you to yield to his suggestions. +Fight manfully as long as you live upon earth; praying always +for help from God, without Whom ye can do nothing. If thus +steadily and heartily you endeavour to renounce the Devil and +all his works, with all the sinful lusts of the flesh, and do everything +to please God, you will hereafter receive your reward in +Heaven for Jesus Christ's sake.</p> + +<p>After the Baptism and Temptation of Jesus Christ, He began +His work amongst men, by declaring to them the blessed truths +of the Gospel.</p> + +<p>The first men who became disciples, or followers of Jesus +Christ, were Andrew and John, who were already disciples of +John the Baptist. "The next day," after the Baptism of our +Lord, "John stood and two of his disciples; and looking upon +Jesus as He walked, he saith, Behold the Lamb of God!" The +Priests and Levites, as well as all the people of the Jews, knew +that lambs were daily offered up as an atonement for sin, but +that the blood of these creatures could never wash out the stain +of sin, nor obtain its forgiveness. They were quite aware that +these sacrifices were only offered up as a type, or sign of the +Messiah; for Whose coming they looked, to make atonement for +the sin of the whole world. John the Baptist had repeatedly +told his disciples that he was not himself the Messiah, but was<span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span> +the messenger to prepare his way before Him. When, therefore, +John the Baptist exclaimed, "Behold the Lamb of God," Andrew +and John at once understood, that this was indeed the long-looked-for +Messiah, the true Lamb of God, Who was to take +away the sins of the whole world. "The two disciples heard +him speak, and they followed Jesus." Jesus asked them, "What +seek ye?" At once acknowledging Him to be their Master, the +disciples asked Him, "Rabbi, where dwellest thou? He saith +unto them, Come and see. They came and saw where He +dwelt, and abode with Him that day; for it was about the tenth +hour." That is, it was about two hours before sunset.</p> + +<p>Andrew next went in search of his own brother Simon Peter, +and "saith unto him, We have found the Messiah." Simon +Peter at once believed these glad tidings, and went with Andrew +to Jesus, who received him kindly. The next day Philip, who +lived in the same town as Andrew and Peter, and had no doubt +often talked with them of the promised Saviour, also became a +follower of Jesus; and he likewise brought a friend called +Nathanael, of whom we must say something more.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_VII_THE_FIRST_MIRACLE" id="Chapter_VII_THE_FIRST_MIRACLE"></a><span class="smcap">Chapter VII.</span>—THE FIRST MIRACLE.</h2> + +<p class="noindent"><span class="smcap">Nathanael</span>, who was brought to Jesus by Philip, was one of +those devout Jews who had studied the writings of Moses and +the prophets, and was in consequence anxiously expecting the +coming of the promised Messiah. Philip went and told him +that the Messiah was really come at last, and that he himself had +seen the wondrous Being, of whom Moses and the prophets had +written; and that He was no other than Jesus of Nazareth, the +son of Joseph. Now at that time the inhabitants of Nazareth +did not generally bear a good character, and were not therefore +held in esteem by their fellow countrymen; and besides, +Nathanael had learned from the Scriptures, that Christ should +be born in Bethlehem; hence he doubted the possibility of Jesus +being the promised Redeemer, and asked in a tone of incredulity, +"Can there any good thing come out of Nazareth?" Philip, +whose faith was firm, gave the best answer which ever can be +given to those who doubt the testimony of others, "Come and<span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span> +see"; certain that if Nathanael were to see and talk with Jesus, +he would be convinced that He was indeed the Messiah.</p> + +<p>Nathanael, who was willing and anxious to learn the truth, +laid aside all prejudice, and went to Jesus; and fully was he +rewarded for his willingness to learn. When Jesus saw Nathanael +coming unto Him, He spoke in a manner which surprised the +latter, and made him ask, "Whence knowest thou me? Jesus +answered and said unto him, Before that Philip called thee, when +thou wast under the fig tree, I saw thee." It seems that Nathanael, +following a custom amongst the devout Jews, had gone into a +quiet, retired part of his garden, to meditate and pray. Here he +knew that no human eye could see him, and therefore the words +now spoken by Jesus convinced him that Jesus of Nazareth was +indeed the promised Messiah; he doubted no longer, but without +hesitation, exclaimed, "Rabbi, Thou art the Son of God, Thou +art the King of Israel." Jesus, pleased with Nathanael's willing +faith, told him that he should see greater proofs of His being +indeed the Son of God, the promised Messiah. The word Rabbi +means a "teacher having authority." Andrew and Peter, James +and John, of whom we have heard as the first disciples of Christ, +did not at this time remain with Him as his constant attendants, +but returned to their own occupation as fishermen: they all lived +at Bethsaida, a town on the northern coast of the sea of Galilee.</p> + +<p>The next event which we have to notice, is the first miracle +worked by Christ, at Cana in Galilee, where with those who had +already become his disciples, He attended a marriage feast. +Here, when wine was wanted, Jesus performed His first miracle, +by turning water into wine. Thirty years had now passed away +since the birth of Christ; the Shepherds, and others who had seen +or heard the wonderful things which took place at that time, had +probably ceased to think much about them; or if they thought +of them, it was probably to wonder what had become of the Holy +Babe, Who had been declared by Angels to be "Christ the Lord." +Such a miracle as that now worked at Cana, would be talked of +far and wide; and those who remembered the birth of Mary's Son +at Bethlehem, would have no difficulty in believing that Jesus +Christ was that wondrous Child. To all who were inclined to +listen to Jesus, miracles were a confirmation of their faith; for +these wonderful displays of supernatural power plainly showed +Him to be the Son of God; yet in spite of such unmistakable +signs, few of the Jews accepted Jesus as their expected Messiah.<span class="pagenum"><a name="Page_25" id="Page_25">[Pg 25]</a></span> +The poorer people, the lower classes, who benefited mostly by his +miracles, "heard him gladly," for a time, at least; though at the +period of His crucifixion their voices called out, "Crucify him, +Crucify him!"</p> + +<p>When we read the account of Christ's life and miracles, it +does seem most extraordinary, that throughout His career on earth, +very few of the higher class of Jews, or of the Priests and those +best acquainted with the Scriptures, would acknowledge Him. +But we must remember that they had made up their minds, in +spite of all that the prophets had said to the contrary, that the +Messiah was to come as an earthly King and Conqueror, +surrounded with pomp and splendour: this idea they would not +give up: they were not like Nathanael, willing to be taught, and +they could not bear the idea that a poor man, born in a humble +rank of life, and only distinguished from other men by his +holiness, should be their Messiah. Besides this, the greater part +of the Jews had by this time grown careless about their religion; +they still observed the outward forms and ceremonies ordered by +the Law, but they did not obey the command given through +Moses, to love the Lord their God with all their heart: they did +not wish to be holy, as Jesus plainly told his disciples they must +be. He went about preaching the Gospel of the Kingdom, that +is, telling all men that they must repent of all their sins, and leave +off doing wrong, and try to please God in everything, if they +would hereafter be received into the Kingdom of Heaven. Such +doctrine was very displeasing to the Jews, and therefore they +were determined not to own such a Teacher as their Lord: thus +they rejected the true Messiah, whilst they pretended to be +anxiously looking out for His coming.</p> + +<p>Not very long after the miracle at Cana, we are told that "the +Jews' Passover was at hand, and Jesus went up to Jerusalem." The +Law of Moses commanded, that at this feast every male among the +Jews, should appear before the Lord in His holy temple; and Jesus, +Who was to set an example of perfect obedience to all the +commandments of God, journeyed from Capernaum up to Jerusalem, +to keep the feast in the place which the Lord had chosen. +When Jesus went up to this Passover, He drove the buyers and +sellers out of the temple, an action repeated on a future occasion. +At this time St. John says, that Jesus "found in the temple +those that sold oxen and sheep and doves, and the changers of +money sitting: and when he had made a scourge of small cords,<span class="pagenum"><a name="Page_26" id="Page_26">[Pg 26]</a></span> +He drove them all out of the temple, and the sheep, and the +oxen; and poured out the changers' money, and overthrew the +tables; and said unto them that sold doves, Take these things +hence; make not my Father's house a house of merchandise."</p> + +<p>It is not meant that these animals, or the money changers, +were in the <i>building of the temple itself</i>, but in one of the courts +surrounding it.</p> + +<p>So many creatures were required for sacrifices, that it was +a great convenience for persons coming from a distance, to be able +to buy what they wanted on the spot; and therefore it had long +been the custom for traders to establish themselves outside of the +outer Court of the temple, to supply the worshippers with oxen, +sheep or doves. Then again, people coming from a distance, +might bring their money in a large sum, and then they would +want to have it changed for coins of less value; just as we +might carry a sovereign, which would give us no trouble to carry, +and then get it changed into shillings, when we wanted to spend +it. Some Jews also, who came to the temple from time to time, +lived in foreign countries, and they would naturally bring the +money of those countries, which would be of no use in Judæa; +and they would therefore wish to change their foreign money +into the money current amongst the Jews. For these reasons +the money changers were most useful; and they therefore +established themselves with the traders, outside the temple Courts.</p> + +<p>But the Priests, as well as the people, became careless about +obeying God perfectly, or worshipping Him in a proper manner +and honouring His house; and therefore, at length, these money +changers and sellers of cattle, established themselves in the +Court of the Gentiles, and so carried on their trade within the +sacred precincts of the temple. This outer Court, in which the +money changers and those who sold oxen, sheep, and doves appear +to have established themselves, was the Court of the Gentiles; +and was intended for the use of devout persons, who, though not +willing in all respects to imitate the Jews, were to worship the +One True God. In this Court also, all Jews who happened to +be <i>unclean</i>, performed their devotions, as they were not then +allowed to go into the inner Court. There were very many +things which caused a Jew to be looked upon as unclean, without +any fault of his. Illness, a death in the house, nursing the sick; +and many other things, rendered a man "unclean," and unfit to +enter the inner Court. Under these circumstances, there were<span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span> +always many unclean Jews, worshipping God in the Court of the +Gentiles; and the presence of the traders and money changers +was a great disturbance to both Jews and Gentiles; for they +could not attend properly to their prayers, in the midst of all the +noise and confusion made by the buyers and sellers. This wrong +state of things Jesus put an end to, by driving all these traders +out of the temple courts; telling the people not to make the +house of God a house of business, a place for buying and selling.</p> + +<p>The disciples of Jesus who witnessed his conduct on this +occasion, remembered that David, speaking of the Messiah Who +was to come, said, "The zeal of thine house hath eaten me up," +words that meant, that Jesus would not allow any dishonour or +disrespect to be shown to the House of God.</p> + +<p>By saying to the people, "Make not my Father's house a house +of merchandise," Jesus plainly declared himself to be the Son of +God; and the Jews so understood His words, though they would +not own him to be the Son of God, but immediately asked, +"What sign showest thou unto us, seeing that thou doest these +things?" that is, What proof can you give us that you are what +you say, and that you have any right to turn these people out of +the Court of the temple?</p> + +<p>Had this question been asked in a proper spirit, from a real +desire to know for certain, in order that they might worship +Jesus as the Messiah, they would no doubt have received a plain +and direct answer. But they had no intention of following and +obeying Jesus as their Lord and Master, and only wished to find +excuses for not believing in Him; therefore our Lord, Who knew +all the thoughts in their hearts, answered them in a very +remarkable way, giving them a sign which would hereafter prove +Him to be indeed the Son of God.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_VIII_NICODEMUS_COMES_BY_NIGHT" id="Chapter_VIII_NICODEMUS_COMES_BY_NIGHT"></a><span class="smcap">Chapter VIII.</span>—NICODEMUS COMES BY NIGHT +TO JESUS.</h2> + +<p class="noindent"><span class="smcap">To</span> the question, What sign showest thou unto us, seeing that +thou doest these things? Jesus answered, "Destroy this temple, +and in three days I will raise it up." These words were a prophecy: +Jesus "spake of the temple of his body," and thus<span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span> +declared that His own body would be killed, but that after three +days He would rise to life again.</p> + +<p>The Jews, thinking only of the building before their eyes now, +exclaimed in astonishment, "Forty and six years was this temple +in building, and wilt thou rear it up in three days?" It had +taken Herod forty-six years to repair and beautify the second +temple, and the Jews might well doubt its being done in three +days: they thought of nothing further, and were probably quite +satisfied that Jesus had now said what could not possibly be. +But the disciples felt sure that these words of their Lord had +some hidden meaning, though they did not understand what: +they therefore remembered them; and after their accomplishment +their faith was strengthened; for we read, "When therefore he +was risen from the dead, his disciples remembered that he had +said this unto them; and they believed the Scripture, and the +word which Jesus had said."</p> + +<p>All Scripture, as we know, was written for our instruction, +and therefore we must always think what we can learn from it: +now the clearing of the temple court by Jesus teaches us two +great lessons: first, that we must never use the House of God +for any purpose but that for which it is intended. Now, to us, +our Churches are the house of God; and if we do not use them +as we ought, we sin as did the Jews. Of course, we cannot make +them a house of merchandise as the Jews did; but if we are +thinking of our business, or our pleasure, or anything else, instead +of attending to what is going on, we are not using the +house of God in a proper manner. Our Churches are set apart +for the worship of God as much as the Temple was; and if we +do not worship God when we go for that purpose, we displease +our heavenly Father. Everything belonging to God must be +treated with reverence, and honoured by being used according +to His Will. In this way, therefore, we must reverence and +honour His day, His house, and His word. You will thus see +that being careless and inattentive at Church is a great sin. God +sees your heart, and knows all your thoughts, so that if you are +thinking of something else, though you may be sitting still and +thus <i>appear</i> good to man, He will be displeased.</p> + +<p>In all the prayers you must join heartily: when the Lessons +are read, you will generally be able to understand them. When +the Clergyman begins to preach his Sermon, try to understand +what he says: if you really cannot understand his sermon, then<span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a></span> +think about some person mentioned in Scripture, as Adam, +Abraham, Jacob, David, Solomon, Samuel, and many others, +and consider what they did to please or displease God; or say +over your hymns and texts to yourself: this will prevent your +thoughts from wandering off to your business, or pleasures, or +any such things. In the house of God, you must <i>think</i> of <i>nothing +but</i> God, and how to please Him.</p> + +<p>Now let us talk of the other lesson, which we are to learn +from what Jesus did.</p> + +<p>Jesus spake of His body as a temple; and St. Paul tells us, +that all who love and follow Christ are so joined together in +Him, that they are like stones joined together to build up a holy +temple, for an habitation of God through the Spirit. As Christians +baptized in the Name of the Father, Son, and Holy Ghost, +we have all become stones or parts of that holy temple the Church +of Christ; members or parts of His body: for the Scripture calls +the Church of Christ His body. Now as long as we are obedient +and faithful members of Christ's body, the Church, the Holy +Spirit will bless and help us: but if we give way to our own +sinful feelings, we bring bad passions into this holy temple, the +Church of Christ, and "defile," or make it unclean, as the Jews +defiled the temple built by hands by bringing oxen and sheep +into its courts. St Paul warns us of the consequence of such +sin: "If any man defile the temple of God, him will God +destroy."</p> + +<p>But further, the same Apostle St. Paul teaches each one of +us to look upon our own body as a temple, for the abode of the +Holy Spirit. Now, as a temple is devoted to the service of God, +so we must employ our bodies in serving Him, and doing His +will. The temple must not be defiled; so we must try hard to +keep all naughty tempers out of our hearts. Disobedience, passion, +quarrelsomeness, idleness—in short, all the faults you can +have—are evil things which defile the temple, and render it unfit +for the abode of the Holy Spirit. If you try to resist evil, the +Holy Spirit will help you to do so; but if you give way to bad +passions, and allow the Devil to govern you, you will grieve the +Holy Spirit of God, and at last <i>force</i> Him to leave you to follow +your own ways. To be left to follow your own evil ways is the +most dreadful thing that can happen to you. Pray to God, and +try to have Him always for your friend.</p> + +<p>We have said that during our Saviour's ministry on earth,<span class="pagenum"><a name="Page_30" id="Page_30">[Pg 30]</a></span> +few of the higher class of Jews became His disciples; but there +was one remarkable exception, in the case of a man named Nicodemus, +whose conversation with our blessed Lord is particularly +instructive. We read in the Gospel of St. John, "There was +a man of the Pharisees, named Nicodemus, a ruler of the Jews: +the same came to Jesus by night, and said unto him, Rabbi, we +know that thou art a teacher come from God: for no man can +do these miracles that thou doest, except God be with him." +Nicodemus was a man of sense, and the miracles of Jesus had +convinced him; for he felt certain that no one but the Son of +God, the Messiah, could do such things. He was willing to +acknowledge this; but afraid of the ridicule or reproaches of +his friends, he came to Jesus by night, that no man might know +of his visit. Christ, who is very merciful, did not refuse to +listen to Nicodemus, but began to show him that there must be +some proof of faith in a holy life. So when Nicodemus declared +his belief that Jesus came from God, "Jesus answered and said +unto him, Verily, verily, I say unto thee, Except a man be born +again, he cannot see the kingdom of God." Nicodemus, not +understanding the real meaning of these words, "saith unto him, +How can a man be born when he is old?" meaning that it was +impossible for a man who had been born many years before, again +to become a baby. "Jesus answered, Verily, verily, I say unto +thee, Except a man be born of water and of the Spirit, he cannot +enter into the kingdom of God. That which is born of the flesh +is flesh; and that which is born of the Spirit is spirit." Jesus +meant that, as to the body or flesh, no man could of course be +born again; but that by the help of the Holy Spirit, the man's +nature might be changed so that he would become holy, trying +in all things to please God: such a change in the character, +temper, and disposition might be compared to a new birth; and +without such a complete change, no one could enter into the +kingdom of God. Such teaching might well cause Nicodemus +great surprise; and Jesus said unto him, "Marvel not that I +said unto thee, Ye must be born again. The wind bloweth +where it listeth, and thou hearest the sound thereof, but canst +not tell whence it cometh, and whither it goeth: so is every one +that is born of the Spirit." In these words our Saviour warns +Nicodemus, that a man's conduct only can show whether he has +been born of the Spirit: just as we cannot see the wind, but +we know that it blows, because we hear the noise it makes,<span class="pagenum"><a name="Page_31" id="Page_31">[Pg 31]</a></span> +and see its effects in the way the trees and other things are +blown about.</p> + +<p>Nicodemus, in astonishment at all he heard, now said, "How +can these things be?" and then Jesus told him how necessary it +was to have faith when hearing of heavenly things, since it is +impossible for man to understand how the great works of God +are done. At this time Jesus uttered that remarkable prophecy, +comparing His crucifixion to the setting up of the Brazen Serpent +in the wilderness; saying, "And as Moses lifted up the +serpent in the wilderness, even so must the Son of man be lifted +up: that whosoever believeth in him should not perish, but have +eternal life." When the children of Israel were dying from the +effects of the bites of the fiery flying serpents, those who so +believed the words of Moses, as to look up at the brazen serpent, +were saved at once from the death of the body. When all the +children of men were dying from the effects of sin (the bite of +that old serpent the Devil), all who would in faith look up to +the cross of Christ, and believe in Him, would be saved from the +far more dreadful death (or eternal misery) of the soul. And then +our Saviour went on to speak of the great love of God, as shown +by His giving His Son to die for man.</p> + +<p>"After these things came Jesus and his disciples into the +land of Judæa; and there he tarried with them, and baptized. +And John also was baptizing in Ænon, near to Salim, because +there was much water there": here many of the people came to +John, and were baptized. Some of those who came to him, seem +to have been rather distressed or surprised that Jesus was drawing +men away from him; and they said, "Rabbi, he that was +with thee beyond Jordan, to whom thou bearest witness, behold, +the same baptizeth, and all men come to him."</p> + +<p>John immediately reminded his hearers, that he had always +told them that he had only come as the messenger of Christ to +prepare His way, and that now that Christ was come, his ministry +was ended, and he had only to rejoice in the success of his +Heavenly Master. He himself was but a man, "of the earth, +earthy"; but of Him whose messenger he was, he said, "He that +cometh from above, is above all." Moreover, John said, "He +must increase, but I must decrease." Jesus had just begun His +work, which would go on and increase; John's work was finished, +and he himself would not long remain on earth.</p> + +<p>And so it was; for very shortly afterwards, John the Baptist<span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span> +was shut up in prison by Herod Antipas, the governor of +Galilee.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_IX_JOHN_PUT_INTO_PRISON" id="Chapter_IX_JOHN_PUT_INTO_PRISON"></a><span class="smcap">Chapter IX.</span>—JOHN PUT INTO PRISON.</h2> + +<p class="noindent"><span class="smcap">Herod</span> Antipas, one of the sons of Herod the Great, was +governor of Galilee: Philip, another of them, was governor or +tetrarch of Itruria. The word "tetrarch" means the governor +of a certain portion of a kingdom. The land of Palestine being +subject to the Romans, they had divided it into portions; and +the governors of each portion were styled tetrarchs. Philip had +a wife called Herodias, a bad woman, who behaved ill to her +husband, and at length left him, and became the wife of his +brother Herod. Now this was a great sin on the part of Herod, +as well as that of Herodias, and John the Baptist reproved them +for it: this holy man was not afraid to speak the truth, though +doing so was sure to bring trouble upon himself, for Herod was +a proud man, who would not like to be told of his faults, and +Herodias would be much more angry.</p> + +<p>But John had been sent by God the Father to prepare the +way of the Lord, by teaching His Will to men, and exhorting +them to repentance and amendment of life: this John was determined +to do, undismayed by any fear of what man might do to +him; and therefore he told Herod, that it was not lawful, not +allowed by the Law of God, that he should thus take his brother's +wife to be his wife.</p> + +<p>The consequence was, that John was immediately put into +prison. Herodias, who hated him for reproving her, would +gladly have had him put to death; but she could not yet prevail +on Herod to consent to so wicked an act.</p> + +<p>There seems to have been two reasons which made Herod +unwilling to put his prisoner to death. In the first place, many +of the Jews looked upon John as a prophet and a teacher sent by +God; and Herod feared that there might be some riot amongst +the people, in which case the Romans might accuse him of having +misgoverned the country, and suffer him to be no longer governor. +The other reason was, that although Herod was angry with John, +he could not help seeing that he was a good and holy man; so +much so, that he listened to his advice on many points, though<span class="pagenum"><a name="Page_33" id="Page_33">[Pg 33]</a></span> +he would not act according to it, in the matter of Herodias. +Even after John was cast into prison, Herod often "sent for +him, and heard him gladly, and did many things."</p> + +<p>Well would it have been for Herod, if he had done <i>all</i> things +according to John's advice.</p> + +<p>"Now after that John was put in prison, Jesus came into +Galilee, preaching the gospel of the kingdom of God": preaching, +that is, the good tidings of how sinful man might enter into the +kingdom of God, from which the Fall of Adam had shut him out. +"Repent ye and believe the Gospel," was the sum of his preaching: +true repentance would make men leave off sinning; and +belief in the Gospel would lead them to strive to be holy, out +of love for the Saviour, who was come upon earth to deliver +them from eternal misery.</p> + +<p>He preached the Gospel of the kingdom of God to all who +would hear him; they naturally told others; so that "there went +out a fame of him through all the region round about." Besides +this, "Jesus taught in their synagogues." Synagogues were +buildings in which the Jews assembled to pray to God, and to +hear the holy Scriptures read and explained. The use of synagogues +began after the return of the Jews from their captivity in +Babylon; and in our Saviour's time there were great numbers +of them, not only in towns and villages, but all over the country: +some writers tell us, that wherever there were ten grown-up men, +able to form a congregation, the Jews thought it right to build +a synagogue.</p> + +<p>It would be well if Christians had in this matter followed +the example of the Jews; for unhappily there are not now nearly +enough Churches in our land, so that there are great numbers +of men, women, and children in England, who could not go to +Church if they wished to do so, because there is not room enough +for them. This is very sad, and we should always be ready to +give our money to help in building Churches, which are so much +wanted all over the country.</p> + +<p>The Synagogues were generally built close to rivers and +brooks, so as to have water at hand for all the ceremonies of +purification: it was right in the Jews to observe these outward +ceremonies, but it would have been better for them if they had +remembered, that they were only ordered, to show the necessity +of purifying the heart and life from sin. Let <i>us</i> remember this, +and pray to God, "Make me a clean heart, O God."</p><p><span class="pagenum"><a name="Page_34" id="Page_34">[Pg 34]</a></span></p> + +<p>The daily service in the Synagogue, consisted of prayers and +the reading of a portion from the books of Moses, which was +afterwards expounded or explained: on the Sabbath days, a +second portion of Scripture, from the writings of the Prophets, +was read in addition. A certain number of wise and serious +men, were chosen to be Rulers of each Synagogue; that is, to +settle all matters concerning it, and to arrange the services, and +appoint the readers. The readers were usually some of the +Scribes; but strangers were often allowed to read and expound +the Scriptures in their place, and any one who was looked upon +as a prophet, would be eagerly listened to. To show their reverence +for the Scriptures, the Jewish doctors stood up whilst they +read the daily portions, and then sat down, whilst they explained +the meaning to their congregation. Whenever any person among +the Jews set himself up as the founder or leader of a party, by +teaching any peculiar doctrines, he was allowed by the Rulers +to explain these doctrines publicly in the Synagogues; so that +all men might have an opportunity of hearing his opinions, and +judging whether such a teacher spoke according to the Scriptures, +and ought to be listened to, and followed. In consequence of +this custom, Jesus Christ, and in after times His Apostles also, +were allowed to read and expound in the Synagogues.</p> + +<p>Every considerable synagogue, that is, every one so situated +as to have a large congregation, had attached to it an academy, +or school for elder children, who here studied the Scriptures under +the guidance of the Rabbis. But unfortunately, with the Scriptures, +which are the Word of God, these Rabbis instructed the +Jewish youth in the traditions of man. "Traditions" were sayings +and doctrines which had never been written down, but had merely +been told by word of mouth from father to son, and had thus +been handed down through many generations. Many of these +traditions, which had some truth in them at first, had become +sadly altered by thus being told by one to another; so that some +of them were, in our Saviour's time, quite contrary to the +commandments and precepts of God.</p> + +<p>Other traditions again had been entirely invented by men, +and were not deserving of any attention; but the Jews received +them all, and looked upon them as equal in authority, or rather +as superior, to the Holy Scriptures themselves.</p> + +<p>The Rabbis who taught in the academies attached to the synagogues, +sat in the midst of their scholars, who all stood round them.</p><p><span class="pagenum"><a name="Page_35" id="Page_35">[Pg 35]</a></span></p> + +<p>We have said, that "When Jesus had heard that John was +cast into prison, he departed into Galilee," preaching and teaching +throughout the country. "And leaving Nazareth," which had been +the home of His childhood, "he came and dwelt in Capernaum, +which is upon the sea coast (of the lake of Tiberias), in the borders of +Zabulon and Nepthalim." Thus was fulfilled the prophecy spoken +by Esaias, that is Isaiah, "The land of Zabulon and the land of +Nepthalim, by the way of the sea, beyond Jordan, Galilee of the +Gentiles; the people which sat in darkness saw great light; and +to them which sat in the region and shadow of death light is +sprung up." In the holy Scriptures, the word "darkness" constantly +means ignorance and sin; whilst "light" is used to express the +contrary, as knowledge and goodness. The people of Galilee +were ignorant and sinful, but the Gospel of Jesus Christ was as +a light to drive away this darkness, by teaching men to believe in +their Saviour, and obey the Will of God. This blessing was +now brought, as the prophet Isaiah had foretold, to the country +round about Capernaum.</p> + +<p>From this time, Capernaum seems to have been the home of +Jesus Christ; as far, at least, as he could be said to have a home, +when His whole life was spent in moving about the country from +one place to another, "teaching in their synagogues, and preaching +the Gospel of the Kingdom, and healing all manner of sickness, +and all manner of disease among the people."</p> + +<p>In the Four Gospels you must look for the full account of the +miracles, parables, and conversations of our blessed Saviour; here +many of them will be only briefly mentioned.</p> + +<p>In passing on one occasion from Judæa into Galilee, "He +must needs go through Samaria." His disciples being gone into +the town to buy food, Jesus asked a woman of Samaria who came +to draw water from the well, to give Him to drink; and He took +this occasion to tell her, that it signified little in what place men +worshipped God, if they worshipped Him properly "in spirit +and in truth," that is, truly and sincerely, in faith; and he ended +by telling her plainly that He was the Messiah, expected by +Samaritans as well as by Jews. In consequence of what passed +between our Lord and this woman, many of the Samaritans +believed in Him as the Christ, the Saviour of the world.</p> + +<p>Jesus appears to have remained at Samaria for two days; and +we may be quite sure that during that time He preached "the +Gospel of the Kingdom" to all who would hear His words.</p><p><span class="pagenum"><a name="Page_36" id="Page_36">[Pg 36]</a></span></p> + +<p>Next we hear of another miracle worked at Cana, where He +had changed the water into wine. A certain nobleman, whose +son was sick at Capernaum, came to Him to implore His help: this +nobleman believed that Jesus could heal his son, and his faith +was rewarded by having his child restored to health. After this, +Jesus "came to Nazareth, where he had been brought up; and as +his custom was, he went into the synagogue on the Sabbath day, +and stood up for to read. And there was delivered unto Him +the book of the prophet Esaias. And when he had opened the +book, he found the place where it was written, The Spirit of the +Lord is upon me, because he hath anointed me to preach the +Gospel to the poor; he hath sent me to heal the broken-hearted, +to preach deliverance to the captives, and recovering of sight to +the blind; to set at liberty them that are bruised, to preach the +acceptable year of the Lord. And he closed the book, and he +gave it again to the minister, and sat down. And the eyes of all +them that were in the synagogue were fastened on him," eagerly +expecting the explanation of this passage of holy writ. Jesus +told them, that this prophecy was now fulfilled in Him; and when +they hesitated to believe in "Joseph's son," and seemed to wonder +why He did not work miracles there, He reminded them that +miracles were worked, and always had been worked, just +according to the pleasure of God, who often chose the most +unlikely persons to work his miracles upon. His words made +all who were in the synagogue very wrath; "and they rose and +thrust him out of the city, and led him unto the brow (or edge) +of the hill whereon their city was built, that they might cast him +down headlong," and so put an end to his life and his preaching; +but not yet, and not so, was the Son of man to die. He therefore +worked a miracle to save himself, and "passing through the +midst of them, went His way."</p> + +<hr class="chap" /> + +<h2><a name="Chapter_X_CALLING_OF_SIMON_AND_OTHERS" id="Chapter_X_CALLING_OF_SIMON_AND_OTHERS"></a><span class="smcap">Chapter X.</span>—CALLING OF SIMON AND OTHERS.</h2> + +<p class="noindent"><span class="smcap">The</span> number of Christ's disciples increased, but it was necessary +that He should have a certain number of faithful men constantly +with Him, to be witnesses of all that He said and did whilst on +earth; so that they might teach "the Gospel of the Kingdom" to +others, when he should have returned to His Father in Heaven.<span class="pagenum"><a name="Page_37" id="Page_37">[Pg 37]</a></span> +To this end, therefore, when walking by the Sea of Galilee, Jesus +bid the two brothers, Simon called Peter, and Andrew, leave +their occupation of fishermen, and follow Him wheresoever He +should go; telling them that He would make them fishers of +men: meaning, that as by putting their nets into the sea, they +had hitherto brought fish to land; so now, by preaching the +Gospel, they should bring men to the kingdom of Heaven. +Jesus did not speak in vain: "straightway they forsook their +nets, and followed him. And when he had gone a little farther +thence, he saw James the son of Zebedee, and John his brother, +who also were in the ship mending their nets. And straightway +he called them; and they left their father Zebedee in the +ship with the hired servants, and went after him." A miracle +quickly confirmed the faith of these four disciples. The people, +who had gathered round our Lord to hear his words, so pressed +upon Him, that He entered into Simon's ship, and from thence +taught the people. When He had spoken to them for some time, +"he said unto Simon, Launch out into the deep, and let down your +nets for a draught." Now Peter, who had been toiling all night, +which is the best time for catching fish, knew that there was little +chance of taking any then; but the command of his Master was +enough for him. His obedience was rewarded by a wonderful +draught (or take) of fishes, which greatly astonished Simon and +Andrew, as well as their partners, James and John. Peter, +seeing the wonderful works of God, felt that he was utterly +unworthy even to be the servant of so glorious a Being, and falling +at Jesus's knees, he exclaimed, "Depart from me; for I am a +sinful man, O Lord!" But Jesus encouraged him, and repeated +His promise, that His disciples should by their preaching of the +Gospel bring the hearts of men to love and obey the Lord, for +"he said unto Simon, Fear not; from henceforth thou shalt catch +men. And when they had brought their ships to land, they +forsook all, and followed him."</p> + +<p>From henceforth these four disciples, who had been especially +called, became the constant attendants of our Lord. Three +of them, Simon, James, and John, were more particularly +favoured; for they are mentioned as being with the Lord on many +occasions, when His other disciples were not with Him; thus +they were witnesses of all the wonderful events in His life.</p> + +<p>After the calling of Simon and his companions, Jesus went +with them into Capernaum; "and on the Sabbath day he entered<span class="pagenum"><a name="Page_38" id="Page_38">[Pg 38]</a></span> +into the synagogue and taught." Jesus did not talk to the people, +as many of the Scribes did, about ceremonies and traditions; +but he tried to draw their thoughts away from such comparative +trifles, and fix them upon the Lord God Almighty—upon His +goodness and mercy, and upon the necessity of faith and love +producing perfect obedience to His holy Will. Jesus spake of +holiness and righteousness in a way that they had never before +heard; and he spake also in a tone of authority as One who had +a right to command. He told them that he was indeed the Son +of God, and that he spake unto them in the name of the Lord +God of Israel: He warned the impenitent and disobedient, that +they would bring eternal misery upon themselves, while He +promised eternal happiness to all who would believe and obey. +No wonder that His hearers were astonished at such teaching, +from one who appeared to be merely a man like themselves. +But to convince them that they might safely believe in Him, +Jesus, even in the synagogue, healed a man who had a spirit of +an unclean devil, so that "the people spake among themselves, +saying, What a word is this? for with authority and power he +commandeth the unclean spirits, and they do obey him. And +immediately the fame of him went out, and spread abroad +throughout all the region, into every place of the country round +about Galilee."</p> + +<p>"And when they were come out of the synagogue, Jesus with +James and John entered into the house of Simon and Andrew: here +the mother of Simon's wife lay sick of a fever." The poor woman's +friends besought Jesus for her; He took her by the hand; the +fever left her at once; and then, instead of being weak, as +people naturally are after a fever, her health and strength +returned at once, and "immediately she arose and ministered +unto them." The news of so wonderful a cure, increased the +fame of Jesus.</p> + +<p>The wonderful cures performed by Jesus brought many to ask +His help. "And when the even was come," that is, as soon as +the Sabbath was over,—for the Jews reckoned their Sabbath to +begin at sunset, or about six o'clock on Friday evening, and +to end at the same hour on Saturday night,—as soon, therefore, as +the Sabbath was past, "all the city was gathered together at the +door, and they brought unto him all that were diseased, and +them that were possessed with devils: and he cast out the spirits +with his word, and healed all that were sick." Thus were ful<span class="pagenum"><a name="Page_39" id="Page_39">[Pg 39]</a></span>filled +the words spoken, 700 years before, by Esaias the prophet, +who said, "Himself took our infirmities, and bare our sicknesses."</p> + +<p>This prophecy was doubly fulfilled: first, by healing sicknesses +and diseases, Christ, during his lifetime, took away the +consequence of the punishment of sin; secondly, by His death +upon the Cross, He took away sin, and procured forgiveness and +salvation, for all who seek it in the way appointed by Him.</p> + +<p>"And in the morning, rising up a great while before day, he +went out, and departed into a solitary place and there prayed." +Having taken upon Himself the form and nature of man, Jesus +now set His disciples an example of what prayer ought to be. It +is a blessed thing to be allowed to pray to God—to tell Him of +all our joys and sorrows—and to beg Him to bless us, and make +us able to do well, whatever work He may give us to do. We +sinful creatures have also another thing to pray for; and that is, +forgiveness of our sins for Jesus Christ's sake, and such true +repentance, as will make us try every day to do His holy Will +better and better. For all these blessings we should constantly +pray: but you must remember, that it is quite possible for you +to kneel down every morning and evening and repeat the prayers +which you have learnt, and <i>yet never really pray one bit</i>.</p> + +<p>Prayer is speaking to God, and begging Him to give us what +we stand in need of, both for our souls and bodies. Now, +amongst ourselves, it is thought very rude and disrespectful, to +speak to any person without thinking of what we are saying: and +what should we think of a person who went into the presence of +an earthly king, to ask some great favour, and then spake in a +careless, indifferent manner, without seeming to know or care +what he was asking for? We should all blame such a person; +and think that he did not deserve to have his petitions +granted. What must it be, then, to speak to the Lord God +Almighty, the King of Kings, in such a manner? Then, +again, if you really wanted your Parents to do anything for +you, or give you anything, you would not ask them carelessly, +as if you did not care whether they said "Yes" or +"No"; you would beg and pray earnestly with all your heart. +Now this is what you should do when you say your prayers to +God, your heavenly Father, Who can give you all you need on +earth; and can besides, put His holy Spirit into your heart, and +give you eternal happiness hereafter. Try, then, always to pray +from your heart, and never allow yourself to repeat words care<span class="pagenum"><a name="Page_40" id="Page_40">[Pg 40]</a></span>lessly, +as if prayer was a task, to be got through as soon as +possible. Such prayers can never please God; on the contrary, +by praying in such a way we commit a great sin; for we take +God's holy Name in vain, every time we kneel down to say our +prayers. Written prayers are useful as helps; but you should +also try of your own self to ask God to forgive you for any +naughty things you have done, and help you to do better: God +does not care what words we say, if our hearts really pray.</p> + +<p>Jesus, you will observe, got up before it was light, and went +into a quiet place, where he could pray without interruption. He +would rather give up His night's rest, than not have time to pray +to His heavenly Father; and we must remember, that as He had +taken upon Him the nature of man, He was just as liable to be +tired and sleepy as we are; and therefore, He suffered as much +from giving up his night's rest as we should do; let His conduct, +therefore, be an example to us.</p> + +<p>In the morning, "Simon and they that were with him," (the +three other disciples already called,) missed their Master, "and +followed after him. And when they had found him, they said +unto him, All men seek for thee." No doubt, as soon as it was +day, all they that had any sick in their families, brought them to +be healed, and were disappointed at finding only the disciples.</p> + +<p>After this, "Jesus went about all Galilee, teaching in their +synagogues, and preaching the Gospel of the Kingdom, and healing +all manner of sickness and all manner of disease among the people. +And his fame went throughout all Syria; his wonderful cures +were heard of in neighbouring lands, and they brought unto him +all sick people and those which were possessed with devils, +and those which were lunatic (or mad); and he healed them." +And there followed him great multitudes of people from Galilee, +and from Decapolis, and from Jerusalem, and from Judæa, and +from beyond Jordan.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XI_THE_LEPER_HEALED" id="Chapter_XI_THE_LEPER_HEALED"></a><span class="smcap">Chapter XI.</span>—THE LEPER HEALED.</h2> + +<p class="noindent"><span class="smcap">We</span> read so often in the Gospels, of Jesus casting out devils and +unclean spirits, that it may be as well to say something on this +subject, as in these days there is nothing of the kind. We know +that the Devil has ever been the greatest enemy of mankind,<span class="pagenum"><a name="Page_41" id="Page_41">[Pg 41]</a></span> +trying to destroy the souls and bodies of men. In the Old Testament, +we read of diviners, enchanters, wizards, sorcerers, and magicians, +who were all persons wicked enough to try to have communication +with evil spirits; and we also read that the children of Israel +were commanded to put all such to death. But it seems that +when men would persist in doing the Devil's work by sinning +against God, the evil spirits were allowed to have power over +their bodies, as they had, by listening to his temptations, given +him power over their souls. Certain it is, that in the time of +our Lord, the evil spirits had some extraordinary power over the +bodies of some men; entering into them as it were, and making +them do things hurtful to themselves and others. Such people +are spoken of as "demoniacs," or as being "possessed of devils" +or "unclean spirits."</p> + +<p>Most likely the reason why God allowed the Devil to have +power over the bodies of men, was to show the people the reality +of a "ghostly enemy"; and to remind them, that if they allowed +the Devil to get into their hearts and make them serve him, they +would be unfit ever to go into the kingdom of God. The sad +state in which these poor demoniacs were, was a sort of sign of +the dreadful condition in which all the descendants of Adam must +for ever have continued, if the Son of God had not come down to +destroy the works of the Devil, and free the souls of men from +his power.</p> + +<p>When Jesus cast the devils and unclean spirits out of the +<i>bodies</i> of men, it was a plain proof that His power was greater +than theirs; and that he could, therefore, most certainly deliver +the <i>souls</i> of men from the power of their enemy.</p> + +<p>Evil spirits were thus allowed to show their power, in order +more clearly to manifest, or show forth, the great power and glory +of the Son of God, Whom even the devils were bound to obey: +they were, moreover, forced to bear witness to the fact that He +<i>was</i> the Messiah, for on many occasions they cried out, "Thou +art Christ, the Son of God."</p> + +<p>When we read of these unhappy men who were possessed by +devils, let us remember that the same evil spirit is watching to +destroy us; and that though he has now no power over the bodies +of men, he tries to get possession of our hearts, and unless we +resist him steadfastly, he will succeed. To encourage us to fight +against the Devil, we must remember that he has no power over +our souls but what we give him, by wilfully sinning against God.<span class="pagenum"><a name="Page_42" id="Page_42">[Pg 42]</a></span> +Powerful as our enemy is, our Friend and Saviour is vastly more +powerful; and He will bless and keep all who do resist the Devil, +and strive to obey and serve God faithfully.</p> + +<p>The next miracle mentioned, was the cure of a leper. Both +Jews and Gentiles looked upon leprosy as a type of sin; that +is, as being to the body, what sin is to the soul: the leprosy first +shows itself in a little spot, but quickly spreads, and covers the +whole body with sores. Sin begins in some act of disobedience; +not being resisted, one sin leads to another, till the whole heart +is filled with evil passions.</p> + +<p>The leper was considered unclean, and was not allowed to +live amongst God's people, nor enter into the Courts of the +Temple; typifying that sin is hateful in the sight of God, and +that those who persist in it cannot enter into the kingdom of +Heaven.</p> + +<p>The leprosy was looked upon as incurable by any human +means, and therefore whenever a leper was healed, it was attributed +to an especial exertion of the Divine power. In like +manner, God only could take away the guilt and punishment of +sin, and cleanse the heart of a sinner.</p> + +<p>The Leper, who went to Jesus beseeching Him, knew that no +human skill could heal his disease; but believing Him to be the +Son of God—the Messiah, he "fell on his face worshipping Him, +and saying, Lord, if Thou wilt, Thou canst make me clean."</p> + +<p>Pleased with the man's faith, Jesus touched him, and said, +"I will; be thou clean: and immediately the leprosy departed +from him, and he was cleansed. And Jesus saith unto him, See +thou say nothing to any man: but go thy way, show thyself to +the priest, and offer for thy cleansing those things which Moses +commanded for a testimony unto them." The Levitical Law +declared, that the priests were to be judges in all cases of leprosy. +Any one suspected of having this dreadful disease, was to be +examined by the Priest: if the Priest pronounced his disease to +be leprosy, he was at once considered unclean, and cut off from +all communication with his fellow men. In like manner, if it +pleased God to take away the disease, the leper was to go again +to the Priest to be examined, and if he pronounced him to be +cured, the poor man was then considered clean, and restored to +the society of his fellow creatures.</p> + +<p>When our Lord dismissed the leper, He told him to "offer +those things which Moses commanded." The ceremony of cleans<span class="pagenum"><a name="Page_43" id="Page_43">[Pg 43]</a></span>ing, +to be observed by every one who had been cured of leprosy, +was as follows:—Two live and clean birds were to be taken, with +cedar-wood, hyssop, and other things; one of these birds was to +be killed over a brook of running water, and its blood received +in an earthen vessel: the living bird, with the other things mentioned, +was to be dipped in the blood of the dead bird, and the +leper was afterwards to be sprinkled with the blood. This was +to show, as all sacrifices were intended to do, that sin and +uncleanliness could only be done away with, by shedding the +blood of the innocent and clean: and thus pointing out to all +men, that the blood of Jesus Christ, the spotless lamb of God, +could alone wash away the sin of man.</p> + +<p>The living bird was then to be let loose in the open fields, to +signify that the leper now cleansed from his plague, was free +to go where he would amongst his fellow men. This was the +ceremony which Jesus bade the leper observe, and he was not +to mention his cure until all was accomplished. For this there +appear to have been two reasons: in the first place, Jesus did not +wish His ministry to be disturbed, by the excitement which the +knowledge of such a miracle would create amongst the people, +who on several occasions desired to make Him their king even on +earth. In the second place, the Priests were so obstinately prejudiced +against our Lord, that they would have been very +unwilling to pronounce the leper to be clean, had they known +how his cure had been effected: but when once they had declared +him to be healed, they could not unsay their own words.</p> + +<p>The healing of this leper, was the plainest proof that Christ +could give of His being indeed the Son of God; for there was a +tradition universally believed by the Jews, that when the Messiah +should come, He would cure the leprosy.</p> + +<p>The leper did not keep silence, but began to publish it +abroad, and so much the more went there a fame abroad of him: +and great multitudes came together to hear, and "to be healed +of their infirmities; insomuch that Jesus could no more openly +enter the city," without exciting that attention, which at present +He wished to avoid: and "He withdrew himself into the wilderness +and prayed": but even here, "they came to him from every +quarter."</p> + +<p>"And again he entered into Capernaum after some days; and +it was noised that he was in the house. And straightway many +were gathered together, insomuch that there was no room to<span class="pagenum"><a name="Page_44" id="Page_44">[Pg 44]</a></span> +receive them, no, not so much as about the door: and he +preached the word unto them." When we read of the multitudes +who crowded to hear Jesus, it does seem sad that so few profited +by what they heard: let us try not to be only "hearers of the +word, but doers also."</p> + +<p>One day, when Jesus was thus teaching, with Pharisees and +doctors of the law, which were come out of every town of Galilee, +and Judæa, and Jerusalem, sitting by, a man sick of the palsy, +lying on a bed which was borne of four, was brought to be +healed.</p> + +<p>The palsy is a sad disease, which often takes away the use of +the legs and arms, and renders the poor sufferer perfectly helpless; +nor can the physician restore the use of the limbs.</p> + +<p>Those who had brought this poor man on a kind of litter, +sought means to bring him into the house, and lay him before +Jesus: and when they found that they could not come nigh unto +him for the press, they went upon the house-top, and uncovered +the roof where he was; and when they had broken it up, they let +the poor man down through the tiling with his couch, into the +midst of the multitude, before Jesus. The Jewish houses, as we +must remember, were only one story high; and in the flat roof +was an opening, leading directly to the room below.</p> + +<p>This opening was closed by a flat door; but it seems that +when they had uncovered the opening, by removing the trapdoor, +the aperture was not large enough for the litter to pass +through it; and therefore they broke up some of the roof, so as +to enlarge the opening, and when they had done this, they +fastened ropes to the four corners of the sick man's bed, and so +let him down at Jesus's feet. The trouble they had taken to +bring to Him a man, who, as they well knew, could not be cured by +any human creature, showed that those who brought him, believed +that Jesus was indeed the Son of God, able to heal all manner of +diseases. And they received the blessing sought in faith.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XII_CALLING_OF_MATTHEW" id="Chapter_XII_CALLING_OF_MATTHEW"></a><span class="smcap">Chapter XII.</span>—CALLING OF MATTHEW.</h2> + +<p class="noindent"><span class="smcap">When</span> Jesus saw the faith of those who had brought the man +sick of the palsy, He said, "Son, be of good cheer; thy sins be +forgiven thee." These words offended the Scribes (or Doctors)<span class="pagenum"><a name="Page_45" id="Page_45">[Pg 45]</a></span> +and the Pharisees who were sitting there; and they said within +themselves, or thought, "This man blasphemeth," that is, He +takes to himself a power which no human being can possess, for +"Who can forgive sins, but God alone?" Here they were right: +no <i>man could</i> forgive sin, nor with a word take away the diseases +consequent upon sin.</p> + +<p>The Scribes and Pharisees do not appear to have even spoken +their thoughts to each other, but Jesus, by the Spirit of God +which was in Him, perceived that they so reasoned within themselves; +"and knowing their thoughts, He answering, said unto +them, Why reason ye these things, and think evil in your hearts?" +that is, why do ye think evil of Me, and condemn Me as guilty +of blasphemy, because I have spoken such words? Then Jesus +asked them, "Whether is it easier to say to the sick of the palsy, +Thy sins be forgiven thee; or to say, Arise, and take up thy bed +and walk?" Thus Jesus reminded the Scribes and Pharisees, that +to heal a man sick of the palsy was as impossible for a man, as to +forgive sin; and that therefore He who could do such things, must +be indeed the Son of God: and he instantly gave this proof of +his being the Messiah, saying, "But that ye may know that the +Son of man hath power on earth to forgive sins"—no more <i>words</i> +were necessary, the sentence was ended by an action; for turning +to the sick of the palsy, he saith, "I say unto thee, Arise, and +take up thy bed, and go thy way into thine house. And immediately +he rose up before them, and took up the bed whereon he +lay," that is, the mattress, rolled it up, "and went forth before +them all, and departed to his own house, glorifying God." Had +the Pharisees and Scribes been really anxious to know the truth, +praying to God to show it to them, this miracle must indeed have +convinced them that Jesus was the Messiah; but their hearts were +hardened against believing in a Messiah, who did not come as +a king in earthly power and glory.</p> + +<p>But whilst the Scribes and Pharisees would not believe the +evidence of their own eyes, the poorer people were less obstinate. +When they saw the poor sick man walk away completely cured, +the multitude were all amazed at such a wonderful proof of the +power of God. "And they said, We have seen strange things +to-day: we never saw it on this fashion: and they glorified God, +which had given such power unto men." Perhaps some of these +people became real and true followers of Christ: but many of +them, notwithstanding all they had seen, did not like to give up<span class="pagenum"><a name="Page_46" id="Page_46">[Pg 46]</a></span> +their sins, so as to become holy, as Christ's disciples must be. +We think it strange that men could see such miracles, and not +believe and follow Jesus: but do we do everything that He bids +us? and yet we <i>know Him</i> to be the Son of God, the Saviour of +the world. Let us take care that we do not love our sins, so as +to make us unwilling to be true followers of Jesus Christ.</p> + +<p>After these things, we read that as Jesus was walking by the +Sea of Galilee, He saw "a man, a publican named Levi," also +called Matthew, "sitting at the receipt of custom." A publican +was a tax-gatherer; one who was appointed by the Romans to +collect the taxes which they required the inhabitants of Judæa +to pay. The Jews disliked paying taxes very much, because it +was a mark of their being under the dominion of Gentile rulers: +and therefore they hated all publicans or tax-gatherers. In general, +too, the bad characters and ill conduct of these men did not +tend to make men like them: the Romans were in the habit of +farming out the taxes; that is, they appointed some person who +was willing to give them a certain sum of money, and take his +chance of what taxes he could collect. If the taxes he collected +did not amount to as much as the sum he had paid to the Romans, +of course he was the loser: if, on the contrary, the taxes came to +more than what he had to give to the Romans, he was the gainer: +thus the publicans, having paid a large sum of money for the +privilege of collecting the taxes, were anxious to collect as much +as possible, in order to have more for themselves: and so they +often oppressed the people, by making them pay more than was +right; and of course the people could not like those whom they +found so troublesome and unjust, and therefore they hated the +whole class of tax-gatherers.</p> + +<p>Levi, or Matthew, of whom we are speaking, was a Jew, who +had taken the office of tax-gatherer under the Romans: his particular +business seems to have been to receive the money, which +every person who carried goods across the Sea of Galilee was +obliged to pay as a tax to their Roman masters. Matthew was +sitting in his appointed place for the receipt, or receiving, of +"custom," that is, of the tax which it was the custom to pay on +landing, when our Lord passed by and saw him.</p> + +<p>The Pharisees and Scribes looked upon all publicans, whether +they were Jews or not, as heathens, unfit to be even spoken to: +they would not even try to make them better, as they chose to +think that God had quite cast them off. Jesus taught a very<span class="pagenum"><a name="Page_47" id="Page_47">[Pg 47]</a></span> +different lesson, and showed that God is ready to receive all who +will repent of their sins and follow Him. Jesus, who sees what +thoughts and feelings are in the heart of every one, made choice +of Matthew as a fit man to be one of His constant attendants, and +therefore, when he saw him sitting at the receipt of custom, "He +said unto him, Follow me. And he left all, rose up, and followed +him." At once, without doubt or hesitation, Matthew left all and +followed Jesus: now, Jesus calls all of us when we are baptized; +but how few of us try to follow Him really and truly? We +might perhaps think that it was wrong of Matthew thus to leave +his business and go away, because then the people who crossed +the sea would not pay the tax required by the Romans: but as +he had paid money to the Romans for the situation, they would +not be cheated out of the tax: he himself would be the only +sufferer. If this had not been the case, he <i>would</i> have been +wrong to go away before some other person was appointed in his +place: for the Bible teaches us, that we must do our duty to man +fairly and faithfully, in whatever state of life we are. By doing +our earthly business honestly and well, we serve God: if our +business takes up too much of our thoughts, and makes us forget +God and neglect His worship, then we must give up our business; +for we should always think <i>first</i> of pleasing God.</p> + +<p>The next event we hear of in our Saviour's life is, that with +His usual obedience to the Law, He went up to Jerusalem to keep +a "feast of the Jews": most probably the feast of Tabernacles; a +feast celebrated in the Autumn, as a thanksgiving for the harvest +or in-gathering of corn, grapes for wine, and all other fruits of the +earth: this feast was also intended to remind them of the journeyings +of their forefathers in the wilderness, where they lived +in booths or tents for forty years; and therefore they were to +keep it, by dwelling for seven days in booths, made of the branches +of trees.</p> + +<p>It seems that by the Sheep Gate, on the eastern side of Jerusalem, +there was a pool of water, in which at a certain time of +the year God showed His almighty power, by the miraculous +cure of any sick person, who, after the troubling or stirring up of +the water, first stepped into the pool. By this pool was a building, +having five porches, through which the unclean went down +to wash in the pool. This building was properly called Bethesda, +a Hebrew word, meaning the House of Mercy; and the pool was +from it called the pool of Bethesda. Jesus visited this place,<span class="pagenum"><a name="Page_48" id="Page_48">[Pg 48]</a></span> +where, in the porches, "lay a great multitude of impotent folk," +that is, people who were unable to help themselves on account of +blindness, or of diseases which took away the use of their legs +and arms. These poor creatures were waiting for the moving of +the waters; each hoping that he might be the one to get first +into the pool, and be cured. Amongst these was a certain man, +who had been unable to walk for thirty-eight years. Jesus chose +this man as the object of a miracle, and saith unto him, "Wilt +thou be made whole?" The poor man, thinking only of the pool, +told the Lord that he had no chance of being healed, for he had +no friends to help him; and that long before he could drag himself +to the water, some other person was sure to step in and secure +the blessing. Jesus then "saith unto him, Rise, take up thy +bed, and walk."</p> + +<p>Whether this poor man had heard of Jesus before, we do not +know; but he at once showed his faith, by <i>trying</i> to do, what he +knew he <i>could not</i> do, unless he received some miraculous help +from God. How delighted he must have been, when he found +that a perfect cure was the reward of his faith and obedience!</p> + +<p>It was on a Sabbath day that this miracle was worked; and +the Jews, probably the Scribes and Pharisees, found fault with +the man, saying, "It is not lawful for thee to carry thy bed on +the Sabbath day." This was so far true, that in the Law it was +written, "Take heed to yourselves, and bear no burden on the +Sabbath day"; and the Pharisees, and others who were fond of +adding to the outward observances of the Law, and of keeping +traditions, reckoned a man guilty of breaking the Law, if he even +carried anything in his hand on the Sabbath day. When the +Jews blamed this man, he answered very properly, that he could +not be wrong in obeying the commands of one who had showed +that he had power from God, by healing him of his disease. The +Jews allowed that a prophet had power to excuse men from the +strict observance of the Sabbath; and, as Jesus had proved Himself +to be more than a prophet, they could say no more on that +subject; but wishing to have something to find fault with, they +asked the man, "What man is that which said unto thee, Take +up thy bed, and walk?" This question the man could not +answer, for he "wist not who it was, for Jesus had conveyed +Himself away" after working the miracle at the pool of +Bethesda.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_49" id="Page_49">[Pg 49]</a></span></p> + +<h2><a name="Chapter_XIII_THE_PHARISEES_PRETENDED_ZEAL" id="Chapter_XIII_THE_PHARISEES_PRETENDED_ZEAL"></a><span class="smcap">Chapter XIII.</span>—THE PHARISEES' PRETENDED ZEAL +FOR THE SABBATH.</h2> + +<p class="noindent"><span class="smcap">The</span> man whom Jesus had healed at the pool of Bethesda, seems +to have made the first use of his restored power by going into +the House of God, to thank and praise Him for having been +made whole. Jesus, finding him in the temple, bade him remember +the cure which had been worked upon him, and show his gratitude +by forsaking all his sins and leading a holy life, so that +he might not bring upon himself far more terrible sufferings +than any which he could feel upon earth. The man now understood +who had cured him, and went "and told the Jews that it +was Jesus which had made him whole": evidently believing that +Jesus was the Messiah, and that His command was quite sufficient +to justify a man for doing that which was not strictly +lawful on the Sabbath day. The Jews, however, would not allow +this: therefore did they "persecute Jesus, and sought to slay +him, because he had done these things on the Sabbath day."</p> + +<p>Jesus, then, in a conversation of which St. John gives us an +account, tried to convince the Jews that He was indeed the +Messiah, and as such, <i>had</i> authority even to heal on the Sabbath. +On this occasion He gave the Jews advice that all of us should +listen to and follow; for He said, "Search the Scriptures; for in +them ye think ye have eternal life: and they are they which +testify of me." The Jews believed that the Scriptures of the +Old Testament, which were all that at that time were written, +were indeed the Word of God, and that they showed them how +to obtain eternal life: Jesus therefore bids them read and study +them honestly and carefully, and that they would then see that +He must be the Messiah, of whom those Scriptures testify or +speak. We know that the New Testament as well as the Old, is +the Word of God; and that it shows us the way to eternal life. +Let us then obey our Lord's command, and search the Scriptures, +that we may learn His will in order to do it.</p> + +<p>Jesus also told the Jews, that Moses, whom they pretended to +obey exactly, wrote of Him; and that if they really believed +Moses, and wished to obey the Law, they would acknowledge +Him to be indeed the Messiah, of whom Moses and all the prophets +had written. All that Jesus said, does not seem to have<span class="pagenum"><a name="Page_50" id="Page_50">[Pg 50]</a></span> +had any effect; for on the next Sabbath, something of the same +kind happened. The disciples who were following Jesus through +the corn-fields, being hungry, began to pluck the ears of corn, +rubbing them in their hands, to take off the husk, and eating +them as they went. It might seem to us that the disciples had +no right to take ears of corn which did not belong to them, but +this was, under the circumstances, allowed by the Law of Moses, +or the Levitical Law: a hungry man, who was passing through +standing corn, might pluck the ears with his hand to satisfy his +wants, though he was forbidden "to move a sickle unto his +neighbour's standing corn."</p> + +<p>The Pharisees, who were constantly watching for an opportunity +to find fault, now asked Jesus, why He allowed his +disciples to do what was not lawful for them to do on the +Sabbath day.</p> + +<p>For very many years the Jews had neglected to observe the +Sabbath in a proper manner, and this neglect of a positive command, +had been one cause of the destruction of their kingdom, +and of all the misery they afterwards suffered. Now their descendants +had gone into another sin, and instead of making the +Sabbath a day of rest from worldly cares,—a day to be devoted to +the service of God, and to thinking of all His mercies,—they +made so many rules as to what might or might not be done, that +the most common and necessary actions, such as healing the sick, +or saving the life of an animal, came to be looked upon as +unlawful, and therefore sinful. Jesus reminded the Jews who +thus blamed His disciples, that David was not considered to have +broken the Law of Moses, because once, when pressed by hunger, +he and his followers had eaten the shewbread, which it "was +not lawful to eat, but for the priests alone." He also told them, +that no one accused the Priests of breaking the Law, because on +the Sabbath day they, in performing the temple services, did +things in themselves forbidden on that holy day. Jesus ended +by declaring, that "the Sabbath was made for man, and not man +for the Sabbath": that is, that the Sabbath was meant for the +benefit of mankind, as well as for the glory of God, and not to be +an oppressive burden; and that the Son of man was Lord also of +the Sabbath, and had therefore power to dispense with its +rigorous observance; and that if they had understood the meaning +of God's words, "I will have mercy and not sacrifice," they would +not have been so ready to blame His disciples, as if they had been<span class="pagenum"><a name="Page_51" id="Page_51">[Pg 51]</a></span> +guilty of a crime, merely because, to relieve the pangs of hunger, +they had plucked a few ears of corn on the Sabbath day.</p> + +<p>On another Sabbath, Jesus went into a synagogue and taught: +and behold, there was a man whose right hand was withered; +that is, his hand was so shrunk and dried up, that he could make +no use of it. The Scribes and Pharisees, thinking it likely that +Jesus would heal this man in spite of its being the Sabbath day, +watched him; that they might find an accusation against him. +"But he knew their thoughts" and purposes, and said to the man +with the withered hand, "Rise up, and stand forth in the midst. +And he arose and stood forth" in the sight of all the people in +the synagogue. "And the Scribes and Pharisees seeing this, +asked him, Is it lawful to heal on the Sabbath days? that they +might accuse him." One party of Jews, in their mistaken zeal +for the strict observance of the Sabbath, had come to the extraordinary +decision, that no one might comfort the sick or mourning +on that day; though another party did permit the people to +prepare medicine, and to perform any service which was required +for the actual preservation of life. Instead of answering a +question only put for the purpose of having something to accuse +Him of, Jesus said unto them, "I will ask you one thing; Is it +lawful on the Sabbath days to do good or to do evil? To save +life or to destroy it?" for He knew that they wished to destroy +Him, whilst He only wanted to do good to a suffering human +creature. Whatever might be their wishes, they could not openly +declare that it was more lawful to do evil than good; therefore +they made no answer, but held their peace. "And he said unto +them, What man shall there be among you, that shall have one +sheep, and if it fall into a pit on the Sabbath-day, will he not lay +hold on it, and lift it out? How much then is a man better than +a sheep? Wherefore it is lawful to do well on the Sabbath +days." To such words the Jews could make no answer. Jesus, +grieved to see the hardness of heart that prevented the Pharisees +believing in Him, and made them angry instead of glad, to +see a fellow-creature relieved; "looked round about on them +with anger, and saith unto the man, Stretch forth thine hand": +the man had faith to try, and the power to do so was given to +him; "he stretched it forth; and it was restored whole, like +as the other." Then the Pharisees, almost beside themselves +with anger, are said to have been filled with madness; and +they went forth, with the Herodians, and straightway held a<span class="pagenum"><a name="Page_52" id="Page_52">[Pg 52]</a></span> +council against him; and communed one with another, what +they might do to Jesus, and how they might destroy him. It +is sad to think that all the proofs of our Saviour's power, only +made the Pharisees and others more and more anxious to put +Him to death.</p> + +<p>When we read such accounts as these, let us be thankful for +our Sabbaths, and try to keep them holy; spending our time in +worshipping God, in learning our duty, and in doing good to +others. Above all, let us take particular care to be holy on this +holy day; and not to do the least wrong thing, on a day which is +called the Lord's Day.</p> + +<p>The time was not yet come for Jesus to give up His life, and +therefore, knowing that the Pharisees sought to destroy Him, He +withdrew Himself from Jerusalem, and went with his disciples +into Galilee "to the sea; and a great multitude followed him" from +all parts, even from beyond Jordan; and also many of the inhabitants +of Tyre and Sidon, having heard what great things Jesus +had done, came unto him. As many as had plagues or diseases +"pressed upon him for to touch him," and he healed them all. +"And unclean spirits, when they saw him, fell down before him, +and cried, saying, Thou art the Son of God." Thus was fulfilled +what had been said 700 years before by the prophet Isaiah, who +declared that when the Messiah should come to set up a new Law, +even the Gospel, He would use no force nor violence, but do it +entirely by kindness; and by showing an example of kindness +and forbearance to the weak, encouraging them to become better. +The prophet's words, put into his mouth by God, were, "Behold, +my servant, whom I have chosen; my beloved, in whom my soul +is well pleased; I will put my spirit upon him; and he shall +show judgment to the Gentiles. He shall not strive, nor cry; +neither shall any man hear his voice in the streets. A bruised +reed shall he not break, and smoking flax shall he not quench, +till he send forth judgment unto victory. And in his name shall +the Gentiles trust."</p> + +<p>An <i>example</i> of goodness and holiness and kindness, has more +effect than all that can be <i>said</i> on the subject. By the piety and +good conduct of the followers of Jesus, men were led to take the +same part, and thus by the blessing of God, has the Gospel +spread over the earth. All Christians should remember this, and +try to show by their conduct that they are followers of Jesus. +Even children can set an example to other children, either for<span class="pagenum"><a name="Page_53" id="Page_53">[Pg 53]</a></span> +good or evil: but if they do it for evil, they are doing the work +of the Devil.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XIV_THE_APOSTLES_CHOSEN" id="Chapter_XIV_THE_APOSTLES_CHOSEN"></a><span class="smcap">Chapter XIV.</span>—THE APOSTLES CHOSEN.</h2> + +<p class="noindent"><span class="smcap">As</span> Jesus was to live only for a short time on earth, it was needful +that He should leave behind Him others who should carry on +His work, and preach the Gospel after His death. But if these +men were to repeat to others the words which Jesus had spoken, +and show them the wonderful things which He had done, it was +necessary that they should be constantly with their Lord, so as +to be able to bear witness as to all that He had said or done.</p> + +<p>During the time that our Saviour had been teaching and +healing the sick, many persons had become His followers, besides +those whom He had especially called to be His disciples. From +amongst the number of those who had become disciples, twelve +were now to be chosen, to be in constant attendance upon their +Master, that they might, after his death, bear witness to His life, +and actions, and teaching.</p> + +<p>The night before this choice was to be made Jesus "Went +out into a mountain to pray, and continued all night in prayer +to God." Thus He set us an example of the way in which we +should prepare ourselves for any important work we have to do; +and that is, by asking guidance and help from our heavenly +Father.</p> + +<p>"And when it was day, he called unto him his disciples whom +he would; and they came unto him: and of them he chose +twelve (whom also he named Apostles) that they should be with +him, and that he might send them forth to preach, and to have +power to heal sicknesses, and to cast out devils." He ordained +twelve—Simon (whom he also named Peter) and Andrew his +brother; and "James the son of Zebedee, and John the brother +of James; and he surnamed them Boanerges, which is, The sons +of thunder; and Philip, and Bartholomew; and Matthew, and +Thomas; and James the son of Alphæus, and Judas Thaddæus, +the brother of James; and Simon the Canaanite, called Zelotes; +and Judas Iscariot, which also betrayed him."</p> + +<p>We have already seen how Andrew, Simon Peter, James and +John the sons of Zebedee, Philip, and Matthew, were called in<span class="pagenum"><a name="Page_54" id="Page_54">[Pg 54]</a></span> +the first instance to be the disciples of Jesus: Bartholomew, who +was also ordained an Apostle, is supposed to be the same person +spoken of as Nathanael, who being brought to Jesus by Philip, +at once acknowledged Him to be the Son of God, and became +one of His disciples. Of the other five apostles, we know nothing +previous to their being now chosen: to the name of one, there is +a terrible distinction, "who also betrayed him"; and in the +three accounts of this event, written by different writers, he is +thus pointed out as "the traitor." Of the twelve Apostles, +five have left us valuable records of our Saviour's life and +teaching.</p> + +<p>You will remember that in the Bible we have Four Gospels; that +is, four different accounts of our Lord's sayings and doings whilst +on earth, and of the Gospel which He came to teach. The first +of these was written by Matthew, about five years after the death +of Jesus Christ. The Gospels "according to St. Mark and St. +Luke," were written about twenty-seven years later: St. Luke +was a disciple of Christ's before His crucifixion, and St. Mark +was probably one also, but neither of them was an Apostle. As +the Gospel of St. Matthew gives an account of the birth of Jesus +Christ, St. Mark's says nothing on the subject, but begins with +the public appearance of John the Baptist; whilst, on the contrary, +that of St. Luke gives many particulars omitted by St. Matthew. +St. John, who lived to be 100 years old, did not write his Gospel +until sixty-four years after the death of Christ: he seems to have +written it, in order to tell us many things not mentioned in the +former Gospels, particularly the conversations and discourses of +our Lord: and he repeats very little of what is recorded by the +other Evangelists, as we call those who wrote the Gospels. Out +of the four Evangelists, two were Apostles also, and two were +not. St. Luke has also left us another very valuable record, of +the acts done by the Apostles after our Saviour's death: this is +the only history of all that the Apostles did and said, and it +is called "The Book of the Acts of the Apostles." Before St. +John wrote his Gospel, he wrote what is called "The Book of +the Revelation of St. John," being an account of visions vouchsafed +him, and prophecies made known to him, whilst in banishment +in the isle of Patmos, on account of his religion.</p> + +<p>St. John also wrote three of the Epistles, or Letters, which +form part of the New Testament. Peter wrote two Epistles, +James and Jude, or Judas Thaddæus, each one: but the greater<span class="pagenum"><a name="Page_55" id="Page_55">[Pg 55]</a></span> +number of the Epistles were written by St. Paul, who did +not become a disciple or follower of Jesus until after the +crucifixion.</p> + +<p>The Jewish Rabbis preferred to take as their pupils and disciples, +rich and learned men; but, as we have seen, Jesus chose +poor and ignorant men, to show that learning was not necessary +to enable men to understand the Gospel; for that its truths are +so plain, that even the most ignorant person, who in his heart +loves God, can understand the Gospel, and learn how to please +God.</p> + +<p>Multitudes of the people continued to come to Christ, to +hear him, and to be healed of their diseases: he healed them all, +and also tried to show them how they ought to behave, in order +to obtain the blessing of God. Seeing the multitudes, he went +up into a mountain, and there spake all the words which we call +the "Sermon on the Mount": an account of this Sermon is given +to us both by St. Matthew and St. Luke. All Christians should +study it, and try to obey it: even children can understand a good +deal of it, if they will try.</p> + +<p>When Jesus "had ended his sayings," and was come down +from the Mount, "he entered into Capernaum, where at this +time He worked the miracle of healing the Centurion's servant." +A Centurion, amongst the Romans, was the captain +or commander of 100 men. This Centurion, though he was +himself a Gentile, was kindly disposed towards the Jews, and +had at his own expense built a synagogue for their use: he also +believed in Jesus as the Son of God; and did not doubt that at +His word the disease of which his servant was dying would +at once be removed: therefore, not thinking himself worthy even +to speak to the Lord, he sent unto Him the elders of the Jews; +probably the elders belonging to the synagogue he had built. +Jesus immediately went with these elders; but when they got +near the Centurion's house, some of his friends came at his desire, +to beg that Jesus would not trouble himself to come, for if He +would only speak the word, his servant would be healed. It +would seem that the Centurion himself quickly followed the last +messengers; and he received the reward of his faith, for his +servant was healed, and at the same time Jesus told those about +Him, that the Centurion had shown more faith than He had +found amongst the Jews; and that many Gentiles would through +their faith be received into the Kingdom of Heaven, whilst many<span class="pagenum"><a name="Page_56" id="Page_56">[Pg 56]</a></span> +of the Jews would be shut out, on account of their wilful +unbelief.</p> + +<p>The next miracle we hear of, was the bringing to life of the +widow's son, who was being carried out of Nain to be buried, +when Jesus came to the gate of that city. "And there came +a fear on all" who saw these things: "and they glorified God, +saying, That a great prophet is risen up among us; and that +God hath visited his people." These people rightly felt, that the +Doer of such things must indeed be the Messiah: and this +saying was spread abroad, not only throughout all Judæa, but +throughout all the region round about. "And the disciples of +John" went to him in prison, where he had been, as we have +heard, put by Herod; "and shewed him of all these things." +"Now when John had heard in the prison the works of Christ, +he, calling unto him two of his disciples, sent them to Jesus," +telling them to say, "Art thou he that should come, or do we +look for another?" John did not send to ask this question for +his own satisfaction; he knew well enough that Jesus was indeed +the Messiah that "should come," and that no other was to be +looked for: but he wanted to strengthen the faith of his own +disciples, and convince them that Jesus was indeed the Messiah, +and that they must follow Him.</p> + +<p>"When the men" whom John had sent "were come unto" +Jesus, "they said, John Baptist hath sent us unto thee, saying, +Art thou he that should come? or look we for another?"</p> + +<p>This question our Lord did not immediately answer, in +words, at least; but "in the same hour he cured many of their +infirmities and plagues, and of evil spirits; and unto many +that were blind, he gave sight."</p> + +<p>Then Jesus, answering the question put to Him by the disciples +of John, said unto them, "Go your way, and tell John +what things ye have seen and heard; how that the blind receive +their sight, and the lame walk, the lepers are cleansed, and the +deaf hear; the dead are raised up, and the poor have the Gospel +preached unto them." The Jews all knew perfectly well, that +the doing of all these wondrous miracles was to be a sign to +point out the Messiah, for the prophets had declared that He +should do them. Now these things were being done every day, +and therefore it was quite clear, to all who were not determined +not to believe, that he who did them was the promised Messiah, +the Son of God. All who heard what Jesus now said must have<span class="pagenum"><a name="Page_57" id="Page_57">[Pg 57]</a></span> +understood Him to mean that He was the promised Messiah, and +that they need not look for another.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XV_JESUS_IN_SIMONS_HOUSE" id="Chapter_XV_JESUS_IN_SIMONS_HOUSE"></a><span class="smcap">Chapter XV.</span>—JESUS IN SIMON'S HOUSE.</h2> + +<p class="noindent"><span class="smcap">When</span> the Baptist's messengers were gone away, Jesus spake to +the multitude about him; telling them that John was the messenger +spoken of by the prophet Malachi—the Elias, who was to +come before the Messiah. He also told them, that John the +Baptist was more than a prophet, but that the humblest follower +of Christ might become greater than he was. Many other things +spake Jesus unto the people: those who were humble, and felt +that they were sinners, gladly accepted the offer of forgiveness, +on the condition of repentance; but the Pharisees and Scribes, +who thought themselves righteous, neglected His gracious offers +of mercy.</p> + +<p>It seems that before Jesus left Nain, where He had raised +the widow's son, a Pharisee named Simon "desired him that he +would eat with him. And he went into the Pharisee's house, and +sat down to meat." Whilst he sat, or rather reclined upon a +couch, as was the custom at meals in those days, a woman, well +known to have been a great sinner, came "and stood at his feet +behind him, weeping; and began to wash his feet with tears, +and did wipe them with the hairs of her head, and kissed his +feet, and anointed them with the ointment" which she had +brought.</p> + +<p>The Pharisees considered themselves too holy even to touch +any person whom they looked upon as a sinner: when, therefore, +the master of the house saw that Jesus allowed this woman to +touch Him, he said within himself (or thought), "This man, if +he were a prophet, would have known what manner of woman +this is that toucheth him, for she is a sinner." Meaning, that +if Jesus had known how greatly this woman had sinned, He +would not have allowed her to touch Him. But Jesus did know +all, and <i>more</i> than the Pharisee knew; for He knew that this +woman, however sinful she had been, was now truly sorry for her +sins, and anxious to lead a better life; and such truly penitent +sinners He was, and is, always ready to receive. Jesus therefore, +knowing what Simon's thoughts were, spake to him, and told him<span class="pagenum"><a name="Page_58" id="Page_58">[Pg 58]</a></span> +a little parable, to show him that this poor woman, whom he so +despised, had given proofs of greater love towards Himself than +Simon had done; and He ended by turning to the repentant +woman, and saying the comforting words, "Thy sins are forgiven." +With what joy must the poor sinner have heard these +words! But we are not told what her feelings or words were; +we are only told, that "they that sat at meat with him began to +say within themselves, Who is this that forgiveth sins also?" +They might easily have known that He could be none other than +the Son of God, the Messiah; but they would not own as such +a poor man who went about amongst publicans and sinners.</p> + +<p>That He did show such love towards sinners, is our greatest +comfort; for we are all sinners, and stand greatly in need of His +mercy. Knowing how the Pharisees were offended by His words, +He only repeated His assurance to the woman in other words; +saying, "Thy faith hath saved thee; go in peace." Her faith +had brought her to Jesus; and those who come to Him in faith +and penitence, He will in no wise cast out.</p> + +<p>In the parable which Jesus spake to Simon, reference is made +to two customs of the Jews: one, washing the feet, or making the +servants wash the feet, of every guest, to remove the dust which +must settle on the feet during the shortest journey; the other, +the custom of welcoming a distinguished guest with a kiss, as a +sign of respectful attention and love.</p> + +<p>Jesus continued to go throughout the country of Galilee, +"preaching and showing the glad tidings of the kingdom of +God: and the twelve were with him, and certain women, which +had been healed of evil spirits and infirmities, Mary called Magdalene, +out of whom went seven devils, and Joanna the wife of +Chuza, Herod's steward, and Susanna, and many others, which +ministered unto him of their substance." These women, one of +whom, at least, had been delivered from bondage to Satan, having +"substance," that is, some property of their own, seem to have +been constant attendants upon our Lord, and to have supplied +His temporal wants. Jesus so devoted himself to the work He +had undertaken, that from the constant thronging of people +around Him, He had not time "so much as to eat bread."</p> + +<p>At this time there was brought to Jesus a wretched object, +a man possessed with a devil, who was also blind and dumb: +"and he healed him," so that the man who had been blind and +dumb both saw and spake. The multitudes marvelled, saying,<span class="pagenum"><a name="Page_59" id="Page_59">[Pg 59]</a></span> +"It was never so seen in Israel"—never before had such things +been done in the land of Israel; and therefore the multitude +rightly felt, that He who could do such wonderful things must +be a very different Being from any of their teachers, or from the +prophets or holy men of old.</p> + +<p>Seeing the wonderful miracles worked by Jesus, "all the +people were amazed, and said, Is not this the Son of David?"—that +is, is not this Man, who can cast out devils, the Messiah of +David's seed, so long promised to our fathers and to us?</p> + +<p>These people saw the truth; but the Scribes and Pharisees +laboured hard to prevent their accepting Jesus as the promised +Messiah: and they immediately declared, that the evil spirits +were only cast out by the permission of Beelzebub, or Satan, the +prince of the devils; and that therefore, so far from proving +Jesus to be the Messiah, these miracles showed that He was +under the power of the Devil, and that no one ought to listen to +His teaching. This was dreadful blasphemy; and might have +drawn upon them the immediate wrath of God: but instead of +punishing them, Jesus tried to show them and all the people, how +foolish it was to suppose that the Devil would fight against himself, +and undo his own work. But when people are determined +not to listen to those who warn them of their sins, and point out +their duty, they will believe, or pretend to believe, anything +however foolish, that gives them an excuse for not listening to +good advice.</p> + +<p>Jesus warned the Pharisees, that speaking of the work done +by the Holy Spirit of God as being done by the Devil was a most +fearful sin; and one for which there could be no forgiveness.</p> + +<p>Jesus also told the people, that if the heart of a man was not +full of faith and love, it would be as impossible for him to do +anything pleasing to God, as it would be for a bad tree to bring +forth good fruit; for the quality of the tree is known by its +fruits; and the heart of man is known by his conduct and +actions.</p> + +<p>Certain of the Scribes and Pharisees, asked Jesus to give +them a sign of His being indeed the Son of God. This was +displeasing to the Lord, for His miracles were a sufficient sign +of His having come from Heaven; and from the writings of +their own prophets, the Jews should have understood, that the +promised Messiah whilst on earth would be in a humble condition, +and be finally put to death for the sins of His people. Jesus<span class="pagenum"><a name="Page_60" id="Page_60">[Pg 60]</a></span> +therefore told the Scribes and Pharisees, that no further sign of +His being the Messiah would be given, than the sign of the +prophet Jonas, or Jonah. "For as Jonas was three days and +three nights in the whale's belly, so shall the Son of Man be +three days and three nights in the heart of the earth." The +meaning of this was, that the only further sign they could expect +as to His being the Messiah, would be that one, of which Jonas +was a type (or sign): for that as Jonas, though buried in the +whale's body, came out alive; so He would be buried in the +ground for three days, and then rise up again to live for ever. +Then Jesus took occasion to show the Pharisees, that they were +more sinful in the eyes of God than the men of Nineveh, +"because <i>they</i> repented at the preaching of Jonas," whilst the +Scribes and Pharisees refused to listen to Him, who was far +greater than Jonas.</p> + +<p>Many other things Jesus said unto the people, teaching them +also by parables. One parable spoken at this time was that +of the Sower. Afterwards, when they were alone, the disciples +asked Jesus the meaning of this parable, which He immediately +explained: teaching them that many may hear the Gospel, and +receive no benefit from it; either because they listen carelessly; +or because, having listened, they have not faith to hold its doctrines +fast when temptations and trials come; or because they +allow the cares and pleasures of life to take up too much of their +hearts, and so prevent their serving God properly. None of +these will be the better for hearing the Word: but those who +listen to it with a sincere and honest intention of obeying it, and +pray to God for grace to do so, striving at the same time to root +out all those sinful feelings and passions which, like stones and +thorns, prevent their bringing forth the fruit of good works; +those, and those only, will bear fruit pleasing unto the Lord.</p> + +<p>Let us learn from this parable to listen attentively to the +Word of God, and try to do whatever it bids us.</p> + +<p>Other parables, which seem to have been delivered at this +time, are those of the Tares, the Grain of Mustard Seed, and +the Leaven: "and with many such parables spake he the word +unto them"; "and when they were alone, he expounded all things +to his disciples," and added the parables of the Hidden Treasure, +the Goodly Pearl, and the Net. "And it came to pass when +Jesus had finished these parables, he departed thence."</p> + +<p>After this, Jesus went down to the Lake of Gennesareth, "and<span class="pagenum"><a name="Page_61" id="Page_61">[Pg 61]</a></span> +said unto his disciples, Let us go over unto the otter side of +the lake." "And when he was entered into a ship, his disciples +followed him." And there were also with him other little "ships." +"And they launched forth."</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XVI_STILLING_THE_TEMPEST_ETC" id="Chapter_XVI_STILLING_THE_TEMPEST_ETC"></a><span class="smcap">Chapter XVI.</span>—STILLING THE TEMPEST, ETC.</h2> + +<p class="noindent"><span class="smcap">The</span> Lake of Gennesareth, or Sea of Galilee, is a large body of +water; and the River Jordan, which runs through it, causes at +all times a considerable motion in the centre of the lake; when +the wind blows strongly from the S.E., and meets the current of +the river, the sea becomes so rough, that any small vessels are in +the greatest danger, and in this way many are lost. We read, +that as they sailed, Jesus fell asleep. We must remember, that +for our sakes Jesus had become subject to all the pains of hunger, +fatigue, cold, &c.; well might He, therefore, be tired out with +his continual labours, for He never spared Himself, or consulted +his own ease or comfort; but was always at work, going from one +place to another, doing good to others. What a difference +between Him and us! For we are unwilling to deny ourselves +in the least thing for the sake of saving trouble to others; nor +are we willing to give up our own wills, even for the sake of +pleasing God.</p> + +<p>Whilst Jesus and his disciples were now crossing the Lake of +Gennesareth, "there came down a storm of wind on the lake," +and a "great tempest in the sea," "insomuch that the ship was +covered with the waves," and was filled with water, and in great +danger of sinking. "And Jesus was in the hinder part of the +ship, asleep on a pillow." The disciples knew where to look for +help; they were in jeopardy or danger, so they "came to Him +and awoke him, saying, Master, carest thou not that we perish? +Lord, save us: we perish!"</p> + +<p>The fears of the Apostles were at this time stronger than their +faith; they should have felt that sleeping or waking their Lord +could preserve them through every danger. For this they were +blamed, for "he saith unto them, Why are ye fearful, O ye of +little faith?" but He had compassion on their weakness, for "he +arose, and rebuked the winds and the raging of the water: +and said unto the sea, Peace, be still. And the wind<span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span> +ceased, and there was a great calm." After a great storm +the waves naturally continue rough for some hours, but +now at a word the waters of the lake became at once smooth and +still. This sudden ceasing of the storm filled the Apostles, +accustomed as they were to see wonderful works done by Jesus, +with astonishment and awe. We are told, that "the men +marvelled, and they feared exceedingly, and said one to another, +What manner of man is this? for he commandeth even the winds +and the water, and they obey him." Such a miracle must have +strengthened the faith of the disciples, and convinced them more +and more, that he who could do such things, was indeed no mere +man, but the Son of God, the Ruler of the universe, to whom all +things do bow and obey. The voyage was now over; the ship +reached the shore; and Jesus and His disciples came into the +country of the Gadarenes, or Gergesenes, where Jesus immediately +performed another miracle, on a man possessed with +devils, exceeding fierce. Jesus, pitying the condition of this +unhappy man, commanded the unclean spirit to come out of him. +Then the devil who spake in this poor demoniac, cried out, +"What have I to do with thee, Jesus, thou Son of the most high +God? Art thou come hither to torment us before the time? I +beseech thee, torment me not." Even the devils acknowledged +Jesus to be the Messiah; and knew well that in the end of the +world, all evil spirits would be driven away into misery and +darkness; but he now asks Him not to interfere with his power +before that time. To such a request Jesus could not, of course, +listen: and the devils, finding that they must leave the poor man +whom they had so long tormented, then besought Him that He +would at least suffer them to go away into a herd of swine, which +were feeding nigh unto the mountains, a good way off from them. +"And Jesus said unto them, Go." No sooner was the permission +given, than the evil spirits entered into the swine, and the whole +herd ran violently down a steep place into the sea, and perished +in the waters: and they that fed the swine fled, and told it in +the city, and in the country; and what was befallen to the +possessed of the devils.</p> + +<p>Pigs were unclean animals, and it was therefore sinful of any +Jew to keep them: if the owners of these swine were Jews, they +were justly punished for their disobedience. Perhaps the Gadarenes +were not Jews, and kept these swine to show that they did +not regard or obey the Law of Moses; if so, it was well for them<span class="pagenum"><a name="Page_63" id="Page_63">[Pg 63]</a></span> +to see that the Lord God of the Hebrews could force men to +obey His commands. When we read what happened as soon as +the evil spirits took possession of the swine, we should remember +the dreadful fate of all who suffer themselves to be led or guided +by the Devil. There is no escape for them; the swine could +not help themselves, but the Devil has no more power over us +now than we choose to give him. If we resist him, he will not +harm us; he will try, and we may have to fight hard, but if we +do, we shall be more than conquerors through Jesus Christ.</p> + +<p>We read that the keepers of the swine fled, and told how they +had been destroyed, and how the demoniac had been healed. +The men of the city, grieved at the loss of their property, and +probably afraid that if Jesus remained amongst them the same +sort of thing might happen again, besought Him to depart out +of their coasts: a request in which the whole multitude of the +Gadarenes joined. They had better have besought Him to remain, +and teach them what they should do. It is a dreadful thing to +wish God to leave us undisturbed in our sins! The man who +had been delivered from the power of the Devil, wished, on the +contrary, to go away in the ship with Jesus and his disciples; but +he was told rather to go home to his friends, and tell them what +great things the Lord had done for him. And he did so, and +declared through all the country what great things Jesus had +done for him: and all men did marvel.</p> + +<p>After this, Levi, or Matthew, made a feast for Jesus in his +own house; and a great company of Publicans, and of others, and +of sinners, sat down together with Jesus and his disciples. The +Scribes and Pharisees took occasion to find fault with this, and +asked the disciples, "How is it that your Master eateth with +publicans and sinners?" But Jesus told them, that it was to do +good to sinners that He was come upon earth: He reminded them +that it was only sick people who had need of a physician, and that +those who thought themselves well, would not send for one; and +that it was the same with Him, for He was come as a Physician +to heal the souls of the sick, and that therefore He must go +amongst those who, feeling themselves to be sinners, wished for +pardon. The Pharisees thought themselves righteous, and therefore +they did not feel the need of a Saviour. After these things, +Jesus appears to have returned into his own city, that is, to +Capernaum, where He had taken up His abode, at those times +when He was not occupied in going about the country.</p><p><span class="pagenum"><a name="Page_64" id="Page_64">[Pg 64]</a></span></p> + +<p>Here a ruler of the synagogue, named Jairus, came to entreat +Jesus to go and heal his little daughter, who was dying. Jesus +immediately went with him, and on the way He cured a poor +woman, whose faith was strong enough to make her believe that +if she did but touch the hem of His garment she should be made +whole. Her hopes were not disappointed, and Jesus commended +her faith. While Jesus was yet speaking with her, messengers +came from the ruler's house to tell him that his daughter was even +now dead. The Lord, however, bid Jairus not to be afraid, for +that if he would only believe, his child should still be made whole. +No doubt the miracle that Jairus had just witnessed strengthened +his faith, and the result was, that his little daughter was restored +to life. On quitting the house of Jairus, two blind men followed +our Lord, who gave them sight; and He also enabled a dumb +man to speak, by casting out the devil which possessed him. +The multitudes were filled with wonder in seeing things which +had never been so seen in Israel; but the Pharisees again declared, +"He casteth out devils through the prince of the devils."</p> + +<p>Jesus continued to teach, and to preach, and to heal sicknesses +and diseases, in spite of the unbelief of the people; for +though they all marvelled, and some doubtless became his +disciples, many rejected Him, saying, "Is not this the carpenter's +son?" meaning that a man in such a humble condition of life +could not be the Messiah. After this, Jesus gave his Apostles a +more solemn charge or commission for the work they were to do. +For He called the twelve together, and gave them power against +unclean spirits, to cast them out, and to heal all manner of +sickness, and all manner of disease; and then He sent them forth +two by two to preach the Gospel, and to heal the sick. The +Gospel was to be first offered to the Jews, and therefore Jesus +now commanded the twelve, "Go not into the way of the +Gentiles, and into any city of the Samaritans enter ye not, but +go rather to the lost sheep of the house of Israel." And as ye go +say, "The kingdom of heaven is at hand."</p> + +<p>Jesus also bade the twelve not to make any provision of +money or food for their journey, but to depend on the charity of +those to whom they should preach: promising a blessing to those +cities where they would be well received. Many other things +did He say unto them at this time: and when He "had made an +end of commanding His twelve disciples, He departed thence, to +teach and to preach in their cities."</p><p><span class="pagenum"><a name="Page_65" id="Page_65">[Pg 65]</a></span></p> + +<p>And the twelve also departed, and went through the towns, +preaching the Gospel, that men should repent. And they cast +out many devils, and anointed with oil many that were sick, +healing them everywhere.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XVII_DEATH_OF_JOHN_THE_BAPTIST" id="Chapter_XVII_DEATH_OF_JOHN_THE_BAPTIST"></a><span class="smcap">Chapter XVII.</span>—DEATH OF JOHN THE BAPTIST.</h2> + +<p class="noindent"><span class="smcap">We</span> must now return to the history of John the Baptist; he was +about this time put to death by Herod, who, as we have already +seen, had thrown the Baptist into prison to please Herodias, who +was angry with him because he had reproved her and Herod for +their sins. But this wicked woman was not satisfied with the +imprisonment of this holy man; she wanted to destroy him, and +watched for an opportunity of doing so. It is a terrible thing to +determine in one's heart to do a wicked action: it is bad enough +to give way to temptation, and so sin against God, but to make +up one's mind to break His commandments, is far worse.</p> + +<p>After John the Baptist had been in prison for some months, +Herod's birthday came round; and to celebrate this event, the +king made a great feast to the officers of his household, and +the chief men in Galilee. On this occasion, Salome, the daughter +of Herodias, came in and danced before Herod and his guests, in +order to amuse them. This was a very old custom among the +kings of the East at that time, though to us it seems a very +strange and bad custom. Herod and those who sat with him, +were very much pleased with the damsel's dancing; and Herod, +very rashly and foolishly, made a solemn promise, that he would, +as a reward, give her anything she liked to ask for. "And she +went forth, and said unto her mother, What shall I ask?" +Herodias had probably expected something of this kind; at any +rate, she had an answer ready, and said, "The head of John the +Baptist". It does not seem that Salome was astonished at this +advice, or that she was at all unwilling to follow it: for she +returned straightway with haste unto the king, and said, "I will +that thou give me by and by in a charger, the head of John the +Baptist". A charger was a large dish or tray: in some countries, +even to this day, when the king orders a great man to be +beheaded, the head is brought to him afterwards, to show that +his commands have been obeyed. Such a request as Salome<span class="pagenum"><a name="Page_66" id="Page_66">[Pg 66]</a></span> +now made, startled even Herod himself: we read that "the king +was exceeding sorry; yet for his oath's sake, and for their sakes +which sat at meat with him, he would not reject her." He therefore +sent an executioner, who cut off John the Baptist's head in +the prison, and brought it to Salome, who gave it to her mother. +This history teaches us many things: first, although it is the +duty of children to obey their Parents, they must obey God before +them: thus, if Parents are unhappily so wicked as to tell their +children to do anything that God has forbidden, they must please +God rather than their Parents. Children should, be very thankful +when they have Parents who will never wish them to break the +Lord's commandments. Another thing we learn is, to be careful +how we make promises. A solemn promise once made ought to be +kept, however inconvenient it may be to keep it; and therefore +we should never promise positively to do anything, unless we are +quite sure that we can do it. But though it is displeasing to God +that an oath should be broken, it is still more displeasing to Him +that it should be kept, when it can only be done by committing +some positive act of sin. Herod made a rash oath, and to keep +it, he was guilty of the murder of a good and holy man.</p> + +<p>Although Herod was angry with John, he had a high opinion +of his holiness and goodness, and would not willingly have put +him to death: but amongst men it was considered shameful to +break an oath; and Herod, caring more for the praise of men than +the praise of God, sacrificed John the Baptist at the request of a +bad woman.</p> + +<p>When the disciples of John heard of their master's death, +they came to the prison, and took up his body and laid it in a +tomb, and went and told Jesus.</p> + +<p>After this, Herod heard of the fame of Jesus, and of all the +wonderful things that He had done, and he was greatly troubled, +and knew not what to think. Some people said, "That John +was risen from the dead;" others, "That Elias, who was expected +to come before the Messiah, had appeared;" and others, "That +one of the old prophets was risen again." Amongst these different +opinions, Herod was greatly perplexed: like most of the Jews of +high rank, Herod belonged to the sect of the Sadducees, who +denied that the body would rise again, or the soul live for ever. +He would not, therefore, willingly allow the possibility of John +the Baptist having returned to life; but his fears got the better +of his opinions. His conscience told him that he had done<span class="pagenum"><a name="Page_67" id="Page_67">[Pg 67]</a></span> +wickedly in putting to death a true servant of God, and therefore, +when he heard that there was One going about the country +working miracles, he feared that John had returned to life, armed +with power to punish all who had ill-treated him.</p> + +<p>Herod, disturbed by all he heard of Jesus, questioned his +servants who told him these things, and said, "John have I +beheaded; but who is this of whom I hear such things?" He +could get no satisfactory answer, and his guilty conscience drove +him to the conclusion, "It is John whom I beheaded; he is +risen from the dead, and therefore mighty works do shew forth +themselves in him." "And he desired to see Jesus." Herod's +desire to see Jesus, does not appear to have been gratified until +just before our Lord's death; and then the king derived no +profit from the interview. Herod had had plenty of opportunities +for learning the truths of the Gospel from John the Baptist. +He would not make use of them. Our Lord has told us, that if +we do not make a good use of all the opportunities given to us, +He will take from us the blessings we will not use. In our +country, the young are blessed with innumerable opportunities of +learning their duty to God: make a proper use of them, and do +not force the Lord to take them away, and leave you in wilful +ignorance and sin.</p> + +<p>The Feast of the Passover was now drawing near: the second +Passover which had occurred, since our Saviour had entered on +his public work. For this Feast, our Lord went up to Jerusalem; +and on His way, He fed 5,000 people with five loaves and two +small fishes; and after they had all eaten as much as they wanted, +pieces enough were left to fill twelve baskets; although the whole +quantity of loaves and fishes, if they had at first been broken into +pieces, could not probably have filled one of these baskets. In +working this miracle, Jesus taught us never to waste anything; +he said, "Gather up the fragments that remain, that nothing be +lost." Let us remember that many things that we do not want, +may be useful to others, and that nothing should be wasted. +Children should be careful not to ask for more food than they are +sure they can eat, for that is wasteful.</p> + +<p>The people, who had been fed in such a wonderful manner, +now said, "This is of a truth that prophet that should come into +the world": meaning the Messiah, spoken of by all the prophets, +and whose coming was expected about this time. Having come +to this conclusion, the people, according to their mistaken ideas,<span class="pagenum"><a name="Page_68" id="Page_68">[Pg 68]</a></span> +that the Messiah was to be an earthly sovereign and conqueror, +determined to make Him king over the land of Judæa. But +Jesus desired only to rule the hearts of men; "When, therefore, +he perceived that they would come and take him by force to +make him a king," He sent His disciples by ship unto Bethsaida, +and having dismissed the multitude, He went up into a mountain +alone to pray.</p> + +<p>A storm of wind overtook the disciples in the midst of the +lake, and then it was that Jesus went to them, walking on the +sea. If the faith of the disciples had been strong, they would +have felt that it was as easy for Jesus to walk on the water, as to +work any other miracle; but they could not believe it was Him, +and "they cried out for fear." The Lord, in His mercy, spake +straightway unto them, saying, "Be of good cheer; it is I; be +not afraid." "And Peter answered, and said, Lord, if it be thou, +bid me come unto thee on the water. And He said, Come." +Peter at once obeyed; but his faith was not strong enough to +carry him through this trial: for a little while he walked on the +water to go to Jesus, but when he found himself in the midst of +raging waves, with a boisterous wind howling around him, his +faith failed, and he was afraid. But he had not forgotten where +to look for help; and finding himself beginning to sink, he cried +out earnestly, "Lord, save me." Immediately Jesus stretched +forth his hand, and caught him, and said, "Oh thou of little faith, +wherefore didst thou doubt?—why didst thou doubt my power +and my will to save thee?" No sooner had Jesus with Peter come +into the ship, than the storm ceased, and immediately the ship +was at the land whither they went. They were sore amazed: but +"they came and worshipped Him saying, Of a truth thou art the +Son of God."</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XVIII_THE_WOMAN_OF_TYRE" id="Chapter_XVIII_THE_WOMAN_OF_TYRE"></a><span class="smcap">Chapter XVIII.</span>—THE WOMAN OF TYRE.</h2> + +<p class="noindent"><span class="smcap">In</span> the land of Gennesaret again, the people flocked to Jesus to +be healed of their diseases: and when Jesus returned to Capernaum, +many followed Him: and the Lord spake to them and +told them that they only came to Him because they had seen His +miracles, and more particularly because they had partaken of the +loaves and fishes; and He warned them, that they had better<span class="pagenum"><a name="Page_69" id="Page_69">[Pg 69]</a></span> +seek those far greater spiritual blessings, which the Son of Man +could give them. Many things He said unto them, trying to +persuade them to believe in Him, as the Messiah the Son of +God.</p> + +<p>What our Lord said, displeased those who were not really +willing and anxious to be taught their duty, in order to do it: and +in consequence, many of those who had been reckoned amongst +His disciples, "went back and walked no more with him. Then +said Jesus unto the twelve, Will ye also go away?" Peter, in +the name of the rest, immediately declared his faith in Jesus +Christ as the Messiah, saying, "Lord to whom shall we go? thou +hast the words of eternal life. And we believe and are sure that +thou art that Christ, the Son of the living God." Believing this, +Peter declared that whatever happened, they would hold fast to +Him, and obey Him: let <i>us</i> make the same determination; and +obey the Word of the Lord, whether it tells us what we <i>like</i> or +not. Jesus now showed, that He knew the hearts of all men; +for alluding to Judas He answered, "Have I not chosen you +twelve, and one of you is a devil?" thus teaching Peter not +to be too hasty in answering for other men, since even in so small +a number as the twelve, there was one whose heart was not really +devoted to Him.</p> + +<p>The Pharisees with certain of the Scribes came together unto +Jesus, and blamed Him for not observing all the "traditions of +the elders." Then Jesus explained to the Pharisees, that all their +washings and outward performances could never please God, +unless they also loved and served Him, and put away all their sins.</p> + +<p>In one of those journeys which Jesus was constantly taking, +He went to that part of the country bordering on Tyre and Sidon. +Here a poor woman, a Gentile, came to Him, and prayed Him to +heal her daughter, who had an unclean spirit. This woman, living +on the borders of the land of Judæa, had doubtless heard that the +Messiah was expected; and she was certainly convinced that +Jesus was that Messiah, and that He had power even to cast out +devils. This poor woman now came to Jesus, and cried, "Have +mercy on me, O Lord, Thou Son of David; my daughter is grievously +vexed with a devil." At first Jesus took no notice of her, +and answered her not a word. The poor woman continued her +supplications, but still in vain; this greatly surprised the disciples, +who were used to see their heavenly Master listening to the +prayers of all who were in distress: they were grieved also for<span class="pagenum"><a name="Page_70" id="Page_70">[Pg 70]</a></span> +this poor creature, who followed them, crying out for mercy; and +therefore they begged their Lord to "send her away," that is, to +grant her petition, that she might go away in peace. Jesus +answered, "I am not sent but unto the lost sheep of the house of +Israel." The benefits of Christ's teaching and miracles, were at +first to be offered to the Jews, the chosen people of God; and +this woman, being a Gentile, had no claim to share them. The +whole nation of the Jews, scattered without any ruler or shepherd, +might well be called "lost sheep"—sheep who had strayed from +their Shepherd, even from God, and who must be lost unless they +were brought back to Him. The Scriptures often speak of the +people of God, as his sheep: and sinners are compared to sheep, +who, instead of following their shepherd, have gone astray. In +the Confession, which forms part of our Morning Service, we say, +"We have erred and strayed from Thy ways like lost sheep." In +the East, sheep were not driven by the shepherd as with us, but +followed him: remembering this fact will be a help towards +understanding many passages of Scripture, especially some in the +Gospel written by St. John. The poor woman continued to implore +mercy; and coming nearer to the Lord, "She fell down and worshipped +him, saying, Lord, help me!" Jesus now answered, and +said, "Let the children first be filled; for it is not meet to take +the children's bread, and to cast it to dogs."</p> + +<p>The Jews looked upon every nation except their own as +"unclean"; and likened them to dogs, which are unclean animals. +Jesus Himself did not look upon the Gentiles as dogs, but He +spoke thus to try the faith of the woman, and to show those who +were about Him, that faith in Him would save Gentiles as well +as Jews.</p> + +<p>The Lord's reply to the Syrophenician woman would have +disheartened most, and offended many; but she was too much in +earnest to be repulsed easily: she was quite willing to own that +the Gentiles were not <i>worthy</i> to be looked upon, as in any way +equal to the children of Israel, God's peculiar people: she knew +she had no <i>claim</i> to the mercy of the Lord; but still, hoping to +share it, she reminded Jesus, that even the dogs were allowed +to pick up the crumbs which their masters did not need: she +believed that in Jesus there were help and mercy for every living +creature, and that He could heal the Gentiles, without taking any +blessing from the Jews; therefore, she at once answered, "Truth, +Lord: yet the dogs under the table eat of the children's crumbs."<span class="pagenum"><a name="Page_71" id="Page_71">[Pg 71]</a></span> +Jesus was no longer silent: pleased with her faith, He said aloud, +"O woman, great is thy faith: for this saying, be it unto thee +even as thou wilt: go thy way: the devil is gone out of thy +daughter." Even as He spake the words, the unclean spirit was +cast out: "And her daughter was made whole from that very +hour;" so that when the mother, who at once went home, "was +come to her house, she found the devil gone out, and her daughter +laid upon the bed."</p> + +<p>This poor Gentile woman is an example to us, to go on praying +earnestly to God, although He may see fit not at once to +grant our petitions. When we know that we are asking right +and proper things, we must pray on in faith, and wait patiently. +We should pray that the Devil, and all the bad feelings and +thoughts he puts into our hearts, may be cast out of us, and of +those we love. For this we must go on praying earnestly: Jesus +granted the prayer of the Syrophenician woman because of her +faith; and if we have faith like hers, He will most certainly +answer our prayers: but we must watch and fight, as well as +pray: for, if we encourage the Devil to abide in our hearts, we +cannot expect that the Lord will cast him out.</p> + +<p>After this miracle, Jesus, "departing from the coasts of Tyre +and Sidon, came unto the Sea of Galilee, through the midst of the +coasts of Decapolis." Here we are told, that He cured one who +was deaf and had an impediment in his speech, and that "great +multitudes came unto him, having with them those that were +lame, blind, dumb, maimed, and many others, and cast them +down at Jesus's feet; and he healed them: insomuch that the +multitude wondered, when they saw the dumb to speak, the +maimed to be whole, the lame to walk, and the blind to see: and +they glorified the God of Israel." They glorified and praised God +with their words, because of the wonderful things they had seen; +but few of them, it is to be feared, glorified Him in their hearts, +by becoming His disciples.</p> + +<p>At this time, Jesus, having compassion upon the multitude, +who had been with him for three days, listening to His words, and +were now faint for want of food, fed 4,000 men, besides women +and children, with seven loaves and a few little fishes: this time, +seven baskets were filled with the pieces left, after everybody was +satisfied.</p> + +<p>Soon after the feeding of this multitude, Jesus "entered into +a ship with his disciples, and came into the coast of Magdala,<span class="pagenum"><a name="Page_72" id="Page_72">[Pg 72]</a></span> +into the parts of Dalmanutha," to the S.E. of the Sea of Tiberias. +"And when his disciples were come to the other side, they had +forgotten to take bread, neither had they in the ship with them +more than one loaf." Jesus, who lost no opportunity of impressing +His lessons on His disciples, now "said unto them, Take +heed and beware of the leaven of the Pharisees, and of the +Sadducees, and of the leaven of Herod." By leaven, our Saviour +here means the doctrines and opinions taught by the Pharisees +and Sadducees; doctrines very different from His, for they looked +upon religion as consisting mostly in outward forms and ceremonies; +whilst, in their hearts, they indulged all manner of +evil passions. Jesus desired to teach His disciples, that, if +they in any way followed the doctrines of the Pharisees or +Sadducees, they would soon become quite unfit to be His disciples; +just as leaven quite alters the nature of the dough with +which it is mixed. At first, the disciples did not understand +their Lord's meaning, and thought that He was reproving them +for having forgotten to bring any bread with them. But Jesus +reproved them for their want of faith, in being uneasy about a +supply of needful food, after seeing the miracle worked with +seven loaves and a few small fishes: and he said, "How is it +that ye do not understand, that I spake it not to you concerning +bread? Then understood they how that he bade them not beware +of the leaven of bread, but of the doctrine of the Pharisees and +of the Sadducees."</p> + +<p>Jesus then cometh to Bethsaida, where he healed a blind man; +not all at once, but first allowing him to see objects indistinctly, +and then restoring his sight, so that he saw all things clearly. +What happened in the case of this man's bodily sight, happens +generally as regards our spiritual sight, that is, our understanding +of spiritual things. Even in common learning, we do not all at +once acquire knowledge; it comes by little and little, as we strive +to gain it. So our understanding of things spiritual is a gradual +work, carried on in our mind, by the Holy Spirit working <i>with</i> +us; but we must work, and strive, and pray, that we may grow +wise unto salvation.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_73" id="Page_73">[Pg 73]</a></span></p> + +<h2><a name="Chapter_XIX_THE_TRANSFIGURATION" id="Chapter_XIX_THE_TRANSFIGURATION"></a><span class="smcap">Chapter XIX.</span>—THE TRANSFIGURATION.</h2> + +<p class="noindent"><span class="smcap">"And</span> Jesus went out, and his disciples, into the towns of +Cæsarea Philippi:" that is, into the country and towns round +about Cæsarea Philippi, a town some miles to the north of the +Sea of Galilee. The name of this city had been Paneus; but +Philip, governor of that part of the country, repaired and +beautified its houses and other buildings, and added more, so +making quite a new and large city, which he called Cæsarea, in +honour of Tiberius Cæsar, who became Emperor of Rome about +fourteen years after the birth of Jesus Christ. There was another +town called Cæsarea, on the Mediterranean Sea; and to distinguish +between the two, that which Philip had beautified was called +Cæsarea Philippi. Like most of the flourishing cities mentioned +in the Bible, Cæsarea Philippi has been completely destroyed; +and amongst its ruins there is a little village, consisting of twenty +miserable huts, inhabited by Mahometans, for the Holy Land now +belongs to the Turks, who are not Christians.</p> + +<p>This little village is called Paneas or Baniass. The walls of the +great city can be distinctly traced. Whilst they were on this +journey, Jesus "asked his disciples, Whom do men say that I, +the Son of man, am?" They told Him that some thought Him +John the Baptist; others, that He was Elias; others, that He was +Jeremias, or some other of the old prophets, risen again from the +dead. Jesus then put the still more important question, "But +whom say ye that I am? And Simon Peter answered and said, +Thou art the Christ, the Son of the living God."</p> + +<p>The Apostles were thoroughly convinced by all that they +had seen and heard, that Jesus was indeed the expected +Messiah. No doubt they had often talked over the matter +together, and now, in the name of all the rest, Peter, always +first and foremost when anything was to be done, declared most +positively and unhesitatingly their belief in Jesus, as being at +once God and Man. Jesus then pronounced Peter to be blessed +in having such faith. Then He told him, that the fact of His +being the true Messiah was the rock upon which His Church was +to be built: that is, that it was only by depending and resting +upon this truth that men could become his followers, and form +a Church. Jesus also told Peter, that He would give unto him<span class="pagenum"><a name="Page_74" id="Page_74">[Pg 74]</a></span> +the keys of the kingdom of heaven: and power to unbind or +unloose. By which He seems to have meant, that Peter would +have power to open the way for the Gentiles to join the Church +of Christ; and that he should have power to declare how far the +Laws of Moses must be kept or dispensed with; that is, what +things were lawful or unlawful.</p> + +<p>After the disciples had declared, through the mouth of Peter, +their firm belief that Jesus was indeed the Messiah, He began to +speak to them of His sufferings and death; but the Apostles +could not easily give up the idea held by the Jews in general, +that the Messiah was to establish a kingdom upon earth; and +Peter therefore expressed his belief, that such terrible things +could not happen to the Lord. For this, Peter was severely +blamed by Jesus, who told him, that by objecting to the way +appointed by God for the salvation of man, He was in reality +doing Satan's work, and was an "offence" or hindrance in his +Master's way.</p> + +<p>At this same time Jesus taught those around Him the duty +of self-denial; the necessity of giving up everything we most +value, and bearing any pain or trouble, rather than do the least +thing contrary to the Will of God. He said, "If any man will come +after me," to be my disciple, "let him deny himself" the indulgence +of his own will, "and take up his cross daily"; bearing +cheerfully all those daily troubles and anxieties which may be called +crosses, and "follow me"; follow in all things my example, for I +came not to please myself, but to do the Will of God. Jesus +also impressed upon them the fact, that the soul was of infinitely +more value than the perishing body, and that our first object +must be to secure the salvation of our souls, at any cost, for +"what" (said He) "shall it profit a man, if he shall gain the +whole world, and lose his own soul?"</p> + +<p>About a week after this, what is called the "Transfiguration" +took place. St. Matthew, St. Mark, and St. Luke all give an +account of this event: the place where it occurred was probably +Mount Tabor, which lies a little to the S.W. of the Lake of +Galilee: into this mountain Jesus went up, taking with Him +Peter, and James, and John his brother.</p> + +<p>The brief account of the Transfiguration is, that whilst Jesus +was praying in the Mount, the disciples fell asleep: suddenly, +when they awoke, they saw a wonderful and glorious sight—"Jesus +was transfigured before them": that is, His appearance<span class="pagenum"><a name="Page_75" id="Page_75">[Pg 75]</a></span> +was entirely changed; "his face did shine as the sun," and "his +raiment became shining," "exceeding white," and "glistening." +Nor was He alone; for "behold, there talked with him two men, +which were Moses and Elias; who appeared in glory, and spake +of his decease which he should accomplish in Jerusalem." All +that the three disciples now heard, should have convinced them +that Jesus must indeed die, and that His death would give the +very strongest proof of his being really the Son of God, the +promised Messiah. The disciples would further learn, that +everything which Moses and the prophets (represented by Elijah) +had taught, was intended to prepare the Jews to believe in Jesus, +and follow Him.</p> + +<p>Peter, dazzled and confused at the wonderful scene before +him, exclaimed, "Lord, it is good for us to be here; if thou wilt +let us make here three tabernacles; one for thee, and one for +Moses, and one for Elias." Peter seems to have had an idea, that +Moses and Elijah had returned to remain on earth; and that if +three tents were set up, they might abide with Jesus in the +Mount, where he and the other disciples might be constantly +with them. But as we read, "He wist not what to say, for they +were sore afraid." Whilst Peter yet spake, an answer came; +"a bright cloud overshadowed them," "and they feared as they +entered into the cloud;" "and behold a voice out of the cloud, +which said, This is my beloved Son, in whom I am well pleased; +hear ye him." And when the disciples heard it, knowing it to +be the voice of God, "they were sore afraid, and fell on their +face." "And when the voice was past, Jesus, was found alone;" +"and he came and touched the disciples, and said, Arise, and be +not afraid. And when they had lifted up their eyes, they saw no +man save Jesus only." Moses and Elias had disappeared; whilst +the voice of God had plainly declared, that as the people of God +had hitherto obeyed Moses and the prophets, they were in future +to look to Jesus only, the Messiah of Whom Moses and the +prophets did write. The old dispensation of the Law had passed +away; but the new dispensation of the Gospel had taken its +place, and would last for ever.</p> + +<p>That the Law of Moses, even as regarded ceremonial +observances, should ever be abolished or done away with, +was what the Jews could not or would not believe. Even +many years after the Resurrection of Jesus, we read, that +many thousand Jews who believed in Christ were also zealous for<span class="pagenum"><a name="Page_76" id="Page_76">[Pg 76]</a></span> +the Law, that it should still be observed. It was not, therefore, +at this time suitable to speak to the Jews in general of the +abolition of the Law of Moses; and therefore as Jesus came down +from the mountain with His disciples, He "charged them, saying, +Tell the vision to no man, until the Son of man be risen from +the dead." "And they kept it close, and told no man in those +days any of those things which they had seen:" "questioning +one with another what the rising from the dead should mean." +It was at this time, that in answer to a question from His disciples, +whose thoughts were naturally full of what they had just seen, +Jesus told them that the Elias spoken of by the prophets, as +coming to prepare the way before Him, was not Elijah himself, +as many supposed, but John the Baptist, who had already been +put to death; and that the Son of man must in like manner +suffer death.</p> + +<p>When Jesus was come down from the mount, He found the +disciples, who had not accompanied Him, surrounded by a great +crowd, and the Scribes questioning, or disputing with them. A +man, whose only child was possessed of an evil spirit, had brought +him to the disciples, begging them to cast out the devil; "but +they could not." This failure of the Apostles gave the Scribes +an opportunity of trying to persuade the people, that the power +of Jesus was not so great as His disciples taught; and most likely +what they said made the poor father doubt the power of Jesus, +in whose name he had expected the Apostles to heal his son. +When Jesus heard all that had passed, He lamented the perverse +want of faith, which prevented men from believing in Him. +Then He said to the man, "Bring thy son hither." Even whilst +He was coming, the Devil gave a proof of his power over this +poor child; and still more to convince all who stood round, that +the boy really was possessed by a devil, and could not be cured +by any human means, Jesus asked his father some questions on +the subject: He then told the poor man, that if he could really +and truly believe, there was nothing too difficult for God to do. +The father did believe; but fearing that his faith was weak, and +that he had sinned in allowing the Scribes to raise a doubt in his +mind, he "cried out, and said with tears, Lord, I believe; help +thou mine unbelief!" This was enough, and "the child was +cured from that very hour."</p><hr class="chap" /><p><span class="pagenum"><a name="Page_77" id="Page_77">[Pg 77]</a></span></p> + +<h2><a name="Chapter_XX_JESUS_GOES_TO_THE_FEAST_OF" id="Chapter_XX_JESUS_GOES_TO_THE_FEAST_OF"></a><span class="smcap">Chapter XX.</span>—JESUS GOES TO THE FEAST OF +TABERNACLES.</h2> + +<p class="noindent"><span class="smcap">When</span> the disciples were alone with their Master, after the +miracle of casting the devil out of the child, they naturally asked, +Why, as He had given them authority to cast out evil spirits, +they had not in this case been able to do so? Jesus told them +plainly, that it was because their faith was weak; for that no +miracle would be too hard for them if they had a lively and +increasing faith, or "faith as a grain of mustard seed." This +was an expression in common use amongst the Jews, to signify +something very <i>very</i> small, because the mustard seed was the +least of all seeds. But when sown in the ground, the plant grows +from it quickly, and spreads in every direction, so as to become +quite a large plant: and thus it was very properly compared to +faith, which should always be increasing and growing stronger. +Jesus ended by reminding His disciples that, though He had +given them permission to work miracles, they would not have +power to do so, unless they prayed earnestly for it, and tried to +lead holy lives.</p> + +<p>After this, Jesus and His disciples passed through Galilee, +on their way to Capernaum. Again He spake to them of His +sufferings, His death, and His rising again on the third day. +Still they did not understand: they were exceedingly sorry to +hear of such things as likely to befall their beloved Master, but +they did not like to ask any questions on the subject. How +little they yet understood the real nature of Christ's kingdom is +plain; for at this time "there arose a reasoning (or disputing) +among them, which of them should be greatest": as if they still +expected Jesus to be a king on earth, and appoint them to +places of trust and honour under Him.</p> + +<p>When they were come to Capernaum, they, whose business +it was to collect the tribute-money for the service of the temple, +"came to Peter, and said, Doth not your Master pay tribute? +He saith, Yes." Jesus afterwards showed Peter, that He, being +the Son of God, was <i>not</i> called upon to pay this tribute; for that +earthly kings do not take tribute from their own children, but +only of their subjects, or of strangers. Jesus, however, would +not give the Jews any pretence for saying, that He taught His<span class="pagenum"><a name="Page_78" id="Page_78">[Pg 78]</a></span> +disciples to be careless about the temple and its worship, or to +disobey the laws of the country; and therefore He now worked +a miracle, to provide the tribute-money required from Him and +His disciples.</p> + +<p>When they were quietly in a house together, Jesus spake to +the disciples about their dispute by the way, as to who should +be greatest; and told them that all who wished to be really and +truly His disciples and followers must be humble and meek and +obedient, as little children <i>ought</i> to be.</p> + +<p>Many other things Jesus taught His disciples: and He told +them a parable (Matt. xviii. 13), to show us, that if we wish God +to forgive us our sins, we must be always willing to forgive those +who have offended against us.</p> + +<p>After these things, Jesus chose out from those disciples who +constantly followed Him seventy persons; and desired them to +go two and two together, and enter into the cities which He +meant by and by to visit, and prepare the people to listen to +Him. These seventy were disciples, but none of them were +Apostles: all the Apostles were disciples, and are generally so +called in Scripture; but all the disciples were not, of course, +Apostles. To these seventy, Jesus gave many directions as to +what they were to do and teach.</p> + +<p>Jesus was at this time in Galilee; but as the time for keeping +the Feast of Tabernacles was drawing near, the brethren, or rather +near kinsmen of Jesus, begged Him to go into Judæa, and let all +the people, who would then be assembled in Jerusalem, see His +works. They said, "If thou do these things, show thyself unto +the world. For neither did his brethren believe in him." To +a certain degree, His kinsmen did believe in Jesus; but like the +Jews in general, they expected that the Messiah would be great +and powerful upon earth, publicly acknowledged and worshipped +by all nations: and when they saw Jesus in such very different +circumstances, they had not faith enough to feel quite sure that +He was indeed the Messiah: they therefore wanted Him to take +this opportunity to make Himself known, by working miracles at +Jerusalem: this open display of His power would, they thought, +strengthen the faith of all who were already His disciples, and +force the great men among the Jews, as well as all the strangers +collected together, to acknowledge Him as the Messiah.</p> + +<p>Jesus, who in all things sought only to do His Father's will, +told those who wished Him to go up at once to the Feast of<span class="pagenum"><a name="Page_79" id="Page_79">[Pg 79]</a></span> +Tabernacles that it was not yet time for Him to do so: that, +instead of receiving Him as the Messiah, worldly men, who +thought but little of God, would all be against Him, because He +showed them their sinfulness. But He told His brethren, and +those about Him, to "go up unto this feast." After they were +gone, our Lord followed them, privately taking His journey +through the country on the other side of the Jordan. Again the +people resorted unto Him, and He taught them as He was wont: +"and great multitudes followed him, and he healed them there." +It is likely that the Jews, expecting Jesus to go up to this feast, +had laid some plot for taking Him on His way: but it was not +yet time for Him to lay down His life, and therefore He thus +avoided the danger; setting us an example, not to run unnecessarily +into danger, when we can avoid doing so without neglecting +any duty.</p> + +<p>Meantime, the Jews assembled at Jerusalem for the Feast of +Tabernacles, seem to have been disappointed at not seeing Jesus +there; and enquired, "Where is he?" And "there was much +murmuring among the people concerning him: for some said, +He is a good man: others said, Nay; but he deceiveth the people. +Howbeit no man spake openly of him, for fear of the Jews." The +people had seen His miracles, and heard His teaching; but all +that they knew of His condition in life was so unlike what they +had expected of the Messiah, that they could not make up their +minds to acknowledge Him as the Son of God. They could not +understand all He said, for He spake of spiritual things,—things +belonging to the kingdom of heaven, which can be understood +only by those who give their whole heart to God. Some of these +people, seeing His holiness, allowed that He was a good man. +Others objected to His being called "good," because He tried +to make people acknowledge Him as the Messiah, which, according +to their ideas, was deceiving the people. But even those +who were most inclined to believe in Him, dared not speak +openly in His favour, for fear of displeasing the Jewish rulers, +who were violently opposed to Him.</p> + +<p>The Feast of Tabernacles lasted for eight days; and in the +middle of it Jesus arrived in Jerusalem, and immediately "went +up into the temple, and taught." His teaching greatly astonished +all the learned men, who knew that He had never been taught in +any of the schools of the Scribes; and they wondered how He +could know so much of the books of the Law and of the Pro<span class="pagenum"><a name="Page_80" id="Page_80">[Pg 80]</a></span>phets. +Jesus told them plainly, that what He taught He had +learnt not from man, but from God Himself; and He further +said, that if any man were really desirous to do the Will of God, +he would be enabled to believe that all He taught was true. +Other things He said; but though His teaching might incline +some of the people to believe, they had got some idea that, when +the Messiah came, nothing would be known of His parents; and +therefore they settled that it was impossible He could be that +Messiah. "We know this man whence he is; but when Christ +cometh, no man knoweth whence he is." Jesus tried to show +them that they were in error; for though they knew where He +was born, as man, and who His earthly parents were, this should +not prevent their believing that He was indeed sent by God, and +had another nature and being, of which they knew nothing. +"Many of the people believed on him, and said, When Christ +cometh, will he do more miracles than these which this man hath +done?" They doubted whether any one could do <i>more</i> than +Jesus had done: if not, then the only reasonable conclusion +would be, that He <i>must</i>, indeed, be the Christ, the promised +Messiah.</p> + +<p>The Rulers of the Jews heard of these things said by the +people, and they would gladly have prevented His speaking any +more to them: and they sent officers to take Him: but in vain, +for the time appointed for His death was not yet come, and +therefore the Lord kept Him in safety, and would allow no man +to hurt Him. Moreover, Jesus plainly told them, that He should +remain in the world a little longer, because it was the Will of +His Father that He should do so; and that then He should go +back to His Father, who had sent Him from heaven to preach +the Gospel upon earth. But the Jews did not understand His +meaning; and when He said, "Ye shall seek me, and shall not +find me; and where I am, thither ye cannot come," they said one +to another, "Whither will he go, that we shall not find him?" +"What manner of saying is this that He said?"</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXI_RETURN_OF_THE_SEVENTY" id="Chapter_XXI_RETURN_OF_THE_SEVENTY"></a><span class="smcap">Chapter XXI.</span>—RETURN OF THE SEVENTY.</h2> + +<p class="noindent"><span class="smcap">"In</span> the last day, that great day of the feast," when there was +a holy convocation, or assembling of the people, Jesus stood up,<span class="pagenum"><a name="Page_81" id="Page_81">[Pg 81]</a></span> +and invited all men to believe in Him, and receive the gift of +the Holy Spirit, which He compared to "living water"—water +that would wash away all their sins, and give life and strength +to their souls: just as a good drink of pure water, given to a man +who is fainting with fatigue and thirst, will revive him, and give +him fresh strength and spirit for his work.</p> + +<p>Again was there "a division among the people because of +him": some said, "Of a truth, this is the Prophet"; others, more +plainly, "This is the Christ"; whilst others, influenced by their +false ideas, asked, "Shall Christ come out of Galilee? Hath not +the Scripture said, That Christ cometh of the seed of David, and +out of the town of Bethlehem, where David was?"</p> + +<p>They were right; the Scriptures did say so: but had the people +with an earnest desire endeavoured to learn the truth, they would +have found that in Jesus, these words of Scripture were fulfilled, +although Nazareth, in Galilee, had accidentally been His dwelling-place.</p> + +<p>Again, the Chief Priests and Pharisees, fearing His influence +with the people, sent out officers to take Jesus; and when these +returned without Him, they were asked, "Why have ye not +brought him?" The officers, though sent out for that very +purpose, could not bring themselves to lay violent hands on one +to whom they had listened with astonishment; and they now +answered, as their reason for not having brought Him in as +a prisoner, "Never man spake like this man." The Pharisees, +in their wilful blindness and hardness of heart, reproached the +officers for being also "deceived," as they called it; and reminded +them that none of the rulers, or learned men, had believed in +Jesus, and that as to the people, they were ignorant; adding the +most unwarrantable assertion, "This people, who knoweth not +the Law, are cursed."</p> + +<p>The Pharisees, who were very proud of their own knowledge, +not only despised all who were unlearned, but believed that <i>only</i> +the learned would enjoy happiness after death, whilst the ignorant +would be miserable. They mistook knowledge for religion. But +the Gospel teaches a very different lesson; worldly knowledge is +good and useful, and those who have the means, do well to acquire +it; but it cannot take a man to heaven, nor will ignorance of it, +keep any man <i>out</i> of heaven. A knowledge of our own sinfulness, +of the Salvation brought by Jesus, and a consequent endeavour +to please Him in all things, is the only knowledge that is really<span class="pagenum"><a name="Page_82" id="Page_82">[Pg 82]</a></span> +necessary as far as our Souls are concerned. Without <i>this</i> knowledge, +the most learned man can never gain admittance into +heaven; with it, the most ignorant will be received into the +kingdom of God.</p> + +<p>One of the councillors present on this occasion was Nicodemus, +who, being a believer, had come to Jesus secretly, in the +night, for fear of the Jews: he now ventured to speak in behalf +of Jesus, showing that it was not according to their Law to +condemn any one as teaching what was wrong, or untrue, until +they had heard what he had to say for himself. His words had +no effect but to make the other members of the council ask him, +"Art thou also of Galilee?"—that is, art thou one of those who +have the folly to believe in this Galilean. "Search and look" +in the Scriptures, for they will show that "out of Galilee ariseth +no prophet."</p> + +<p>Nothing more was at this time said or done, and the Pharisees +probably broke up the council in anger, vexed at not having +got Jesus into their power. "Every man went unto his own +house."</p> + +<p>Jesus now went unto the Mount of Olives, or Mount Olivet, +where He doubtless passed part of the night in prayer. This +Mount rose about half a mile east of Jerusalem, and the brook +Kedron ran between it and the city. It took its name from the +number of Olive trees which grew upon it; they were cultivated +for the purpose of extracting oil from the fruit. On this Mount +there were several villages: Bethphage was on that side farthest +from Jerusalem; and on the side nearest to the city, stood the +village of Gethsemane. The word Gethsemane means "the place +of oil presses"; which shows that the people of the village were +occupied in squeezing the oil out of the olives that were brought +down from other parts of the Mount. It was up the Mount of +Olives that King David went weeping, when the rebellion of +Absalom had forced him to quit Jerusalem.</p> + +<p>After spending the night on the Mount of Olives, or in one +of its villages, Jesus, early in the morning, "came again into the +temple, and all the people came unto him; and he sat down and +taught them."</p> + +<p>The Scribes and Pharisees, always trying to find some cause +of complaint against Him, now brought a woman who had committed +a sin, for which the Law of Moses pronounced death to +be the punishment: they now asked Jesus, whether this woman<span class="pagenum"><a name="Page_83" id="Page_83">[Pg 83]</a></span> +should be stoned or not. If Jesus condemned the woman to +death, they could accuse Him to the Romans of trespassing upon +their authority: if He acquitted the woman, they could hold +Him up to the people as acting contrary to the Jewish Law.</p> + +<p>But Jesus knew the wickedness of their hearts, and that in the +sight of God, their guilt was as great, if not greater, than that of +this woman; therefore He gave them no answer, but "He that is +without sin among you, let him first cast a stone at her. And +they which heard it, being convicted by their own conscience, +went out one by one." None of these Scribes or Pharisees could +dare to pronounce themselves free from sin, therefore they all +retired. Then Jesus dismissed the woman with the warning, +"Go, and sin no more."</p> + +<p>At this time, Jesus spake many things to all who came into +the temple to hear Him. He spake to them of His death: He +told them that if they were really the children of Abraham, +spiritually as well as by natural descent, they would do the works +of Abraham: and that if God were their Father, as they pretended, +they would love Him, who was the Son of God; but +that they were, in fact, the children of the Devil, who was a liar +from the beginning. During these discourses, "many believed +on him"; but many others would gladly have "laid hands on +him": and when at length, in answer to their questions, Jesus +declared unto them, "Verily, verily, I say unto you, Before +Abraham was, I am," their rage could no longer be repressed: +"then took they up stones to cast at him": but "his hour was +not yet come" to die, and therefore "Jesus hid himself, and went +out of the temple, going through the midst of them, and so passed +by," disappointing the malice of His enemies.</p> + +<p>After this, the seventy disciples, whom Jesus had sent out to +preach and to teach in the different cities, "returned again with +joy, saying, Lord, even the devils are subject unto us through thy +name." He then told them, that this need not surprise them, +since God had begun to destroy the power of Satan: and He +also told them, that they had a far greater cause for joy than the +subjection of evil spirits; even that they had been chosen to be +the servants and children of God, and were thereby set in the +way that would, if they walked steadily in it, bring them to +everlasting life.</p> + +<p>The parable of the Good Samaritan was now told by Jesus +to one of the Scribes, or Lawyers, who came and asked Him a<span class="pagenum"><a name="Page_84" id="Page_84">[Pg 84]</a></span> +question: not from any real desire to learn, but from a wish to +make our Lord say something that he could find fault with. To +his question, "Master, what shall I do to inherit eternal life?" he +expected that Jesus would make an answer not quite agreeing +with the Law of Moses: but our Lord at once showed him that +His teaching was the same as that of Moses; for He asked him, +"What is written in the Law? How readest thou?" "And he +answering, said, Thou shalt love the Lord thy God with all thy +heart, and with all thy soul, and with all thy strength, and with +all thy mind; and thy neighbour as thyself." These words, taken +from the Books of Deuteronomy and Leviticus, were repeated twice +every day in the synagogue service, as a short statement of all +that the Law was intended to teach; that is, Love to God and +Man. These same words were written on some of the Phylacteries, +or strips of parchment which the Jews wore on their +foreheads, and on the left wrist. Most likely, the Lawyer who +questioned Jesus had these very words written on his Phylactery; +and that Jesus pointed to the words when He asked, "How +readest thou?" The Gospel, as well as the Law, teaches us to +love God and Man; and shows us, that those who really and +truly do so are sure to find favour with God, who can alone admit +us to eternal life. The Scribe's answer was right, under the Gospel +as well as under the Law: and Jesus therefore replied, "Thou +hast answered right: this do, and thou shalt live": by obeying +the words of Moses, he would, through the tidings made known +by the Gospel, inherit eternal life. May these words be written +in all our hearts, and may we make them the guide of all our +actions.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXII_THE_LORDS_PRAYER" id="Chapter_XXII_THE_LORDS_PRAYER"></a><span class="smcap">Chapter XXII.</span>—THE LORD'S PRAYER.</h2> + +<p class="noindent"><span class="smcap">The</span> answer which Jesus gave, as to loving God with all the +heart, and his neighbour as himself, did not silence the Lawyer: he, +"willing to justify himself," being anxious to prove that he was +a just and righteous man, now asked, "Who is my neighbour?" +The Jews had in many points altered or explained the Law, to +suit their own feelings and wishes; and they would not look upon +any man as a neighbour, unless he were of their own religion.</p> + +<p>This Lawyer had probably always been kind to his Jewish<span class="pagenum"><a name="Page_85" id="Page_85">[Pg 85]</a></span> +brethren, and if our Lord had, as he expected, told him that his +neighbour meant one of his Jewish brethren, he would have been +able to boast that he had obeyed this command. But very +different was our Saviour's teaching: instead of giving him a +direct answer, He in a beautiful parable taught him and us, that +any fellow creature who needs our help, is our neighbour in the +sight of God: even though he be an enemy, or one hated, as +the Jews hated the Samaritans.</p> + +<p>The Lawyer could not but own that the Samaritan in the +parable had best obeyed the commandment of Moses; and in +answer to the question, "Which now of these three, thinkest +thou, was neighbour unto him that fell among thieves?" he said, +"He that showed mercy on him." "Then said Jesus unto him, Go +and do thou likewise," that is, copy this example; and look upon +every man that needs your help as a neighbour and brother, whom +you are to love; and take care that your love is not in word and +tongue only, but in deed and in truth.</p> + +<p>Journeying through the land of Judæa with His disciples, +Jesus "entered into a certain village"; this was Bethany, on the +eastern side of the Mount of Olives: "and a certain woman +named Martha received him into her house. And she had a +sister called Mary, which also sat at Jesus's feet and heard His word. +But Martha was cumbered about much serving." Both these +sisters loved the Lord, though they showed it in a very different +way: Mary, delighted to have such an opportunity of listening to +His teaching, sat at His feet to learn all that He might teach +her; Martha, anxious to show her pleasure at receiving Jesus as +her guest, appears to have busied herself in preparing a feast in +His honour. Presently, tired with her exertions, and fearing that +all might not be ready, "she came to him, and said, Lord, dost +thou not care that my sister hath left me to serve alone? bid +her therefore that she help me." But instead of doing this, Jesus +rebuked Martha for thinking too much of worldly matters, instead +of giving her mind to the "one thing needful" for the salvation of +man: that one thing was faith in Jesus as the Son of God; such +faith, as would produce piety and holiness; and that as Mary had +chosen that good part, she must not be disturbed, but that Martha +would do well to follow her example. When, therefore, Martha +asked that Mary might be bid to help her, "Jesus answered +and said unto her, Martha, Martha, thou art careful and +troubled about many things: but one thing is needful: and<span class="pagenum"><a name="Page_86" id="Page_86">[Pg 86]</a></span> +Mary hath chosen that good part, which shall not be taken +away from her."</p> + +<p>Now, from this little history we should all learn this lesson: +that though worldly business must be done, and well done, too, +it must not take up too much of our thoughts and hearts, and so +make us careless in our religious duties: to please and serve God +in every way is the one thing needful for us.</p> + +<p>On one occasion, when Jesus had been praying, according to +His constant custom, "when he ceased, one of his disciples said +unto him, Lord, teach us to pray as John also taught his disciples." +Jesus then gave them that beautiful prayer, called the Lord's +Prayer, because the very words of it were dictated by the Lord +Himself, in whose name we pray unto God, the Father Almighty. +The Prayer begins by acknowledging God to be "Our Father"; +and these words should ever remind us of two things: that as "our +Father," all we His children are bound to love and obey Him; +and, secondly, that we must love all our fellow creatures as brethren, +seeing that we are all the children of one Heavenly Father.</p> + +<p>Next we pray, "Hallowed be Thy Name"; in which words +we ask that all men everywhere may hallow, or treat as holy, His +name, His word, His day, and all things that belong to Him.</p> + +<p>By "Thy Kingdom come," we ask that all mankind may +become Christians, and so be brought into the Lord's kingdom +on earth: also, that we, and all who are Christians, may have the +kingdom of God in our hearts; that is, may obey, and love, and +serve Him with all our hearts; so that when we die we may be +admitted into His glorious kingdom in heaven. Further, we +pray, that the Will of God may be done by man on earth, as +perfectly and entirely as it is done by the Angels in heaven. Let +us remember that the sole object and work of the holy Angels is +to do the Will of God; and that therefore we, who use this +prayer, must always try to do the same, and not think of doing +what will only please ourselves.</p> + +<p>The next petition of the Lord's Prayer is, "Give us this day +our daily bread." By these words we ask for all things which are +needful both for our souls and bodies: the body needs daily food +to preserve it in life, and make it strong to do its work; the +Soul also wants food, to nourish and increase the spiritual life; +and render it more active in the service of God. The word of +God, Prayer, religious teaching, all the services of our religion, +are the food of the Soul; by the proper use of which, the love of<span class="pagenum"><a name="Page_87" id="Page_87">[Pg 87]</a></span> +God will be more and more shed abroad in our hearts, producing +the fruit of holy obedience, and devotion to His service.</p> + +<p>Next we pray, that God will forgive us our sins, on condition +that we forgive all those who have sinned against us. When we +consider how dreadful will be our condition, if God does <i>not</i> +forgive us, we should be very careful never to indulge angry, +revengeful feelings against those who have injured us. Nothing +that man can do to us, can be as bad as what we have done +against God; and therefore we may well forgive our fellow +creatures; and we <i>must</i> do so, if we would obtain forgiveness of +our heavenly Father.</p> + +<p>We then ask the Lord not to suffer us to give way to temptation, +but to keep us from all evil; to keep our bodies in safety, +and above all to keep our souls from the great evil of sin, from +the power of our ghostly or spiritual enemy, the Devil, who is +always watching to do us harm. We end the Lord's Prayer by +declaring our firm belief, that God is able to do all that we can +ask or think.</p> + +<p>Now we often <i>say</i> the Lord's Prayer with our lips, but do we +really say it with our hearts, wishing and striving to gain what +we are asking for? This we should all do; and besides this, +throughout the day, we must each of us try to <i>do</i> those things +that we pray may be done. We must each of us try to reverence +and obey our heavenly Father; to be satisfied with whatever He +gives us for our bodies; to take every opportunity of feeding our +souls, by learning all we can about Him, and praying earnestly +for His grace. We must also try to keep down all angry feelings, +and be kind to those who are unkind to us; and we must watch +over ourselves continually, and strive to resist the Devil, and +practise self-denial, that we may not fall into sin.</p> + +<p>The Lord's Prayer teaches us what things we ought to ask of +God; and we may do so more particularly in our own words; +God is well pleased when we do so.</p> + +<p>After giving His disciples this beautiful form of words, to be +a model for all their prayers, Jesus exhorted and entreated them +to pray earnestly for the help of the Holy Spirit: and told them +to go on praying, and not to be discouraged, because they did not +immediately receive those things for which they asked; for that +the Lord would hear their prayers, and "give the Holy Spirit to +them that ask Him." "And as Jesus spake, a certain Pharisee +besought him to dine with him; and he went in and sat down<span class="pagenum"><a name="Page_88" id="Page_88">[Pg 88]</a></span> +to meat." The word here translated "dine" means to eat the first +meal of the day, and so ought rather to have been called +breakfast. The Jews were accustomed to have only two regular +meals in the day: breakfast, or dinner, as it is here called, about +twelve of the middle of the day; and supper, which was the +principal meal, in the evening, after the heat of the day was +past. The Pharisees were very particular about washing before +they sat down to meals, and this one who had besought the +Lord to eat with him, "marvelled that he had not first washed +before dinner."</p> + +<p>The Lord took this opportunity of teaching, that no outward +washings can be pleasing in the sight of God, if the heart be full +of sinful, evil passions: no outward forms and observances of +any kind, can ever please God, unless those who do such things +really love God, and try to do their duty and please Him in +everything. Many things also Jesus said, rebuking the Scribes +and Pharisees.</p> + +<p>He likewise spake to the people who crowded to hear Him, +and warned them to fear God rather than man; for though men +might kill their bodies, they had no further power. "And one +of the company said unto him, Master, speak to my brother, that +he divide the inheritance with me."</p> + +<p>It would seem that this brother had acted very unkindly, if +not unjustly, in not sharing with his brother the money left by +their father; and the one who felt himself aggrieved came, +hoping that Jesus would interfere. But Jesus answered, "Man, +who made me a judge or a divider over you?"—meaning, that He +was not come upon earth to act as a Judge or Magistrate in +settling such matters, but to teach men their duty to God. He +then took this occasion to warn his hearers against covetousness, +or the too eager desire for riches, or for any of the good things +this world can give: bidding them rather be contented, and try +to please God by doing good with what they have. Covetousness +is, as we are elsewhere told, idolatry,—and truly, if our hearts +are set upon riches, pleasures, or anything else, they will be +drawn away from God.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_89" id="Page_89">[Pg 89]</a></span></p> + +<h2><a name="Chapter_XXIII_HEALING_OF_THE_MAN_BORN" id="Chapter_XXIII_HEALING_OF_THE_MAN_BORN"></a><span class="smcap">Chapter XXIII.</span>—HEALING OF THE MAN BORN +BLIND.</h2> + +<p class="noindent"><span class="smcap">Much</span> did the Lord say upon the subject of covetousness; an +evil passion which, if indulged, must draw the heart more and +more from heavenly things to things of the earth; saying unto +them, "For where your treasure is there will your heart be also."</p> + +<p>Jesus, then, in a short parable, showed the necessity of constantly +watching, that we may not be found unready whenever +we are summoned to die.</p> + +<p>Many other things Jesus said, and continued to teach through +the cities and villages: on one occasion He raised the indignation +of the ruler of a synagogue, because He had healed a poor woman, +who was "bowed down by a spirit of infirmity," which she had +had for eighteen years.</p> + +<p>But Jesus rebuked those who blamed Him, and so spake that +"All his adversaries were ashamed; and all the people rejoiced +for the glorious things that were done by him."</p> + +<p>"And as Jesus passed by, he saw a man which was blind from +his birth. And his disciples asked him, saying, Master, who did +sin, this man, or his parents, that he was born blind?"</p> + +<p>Some of the Jews seem at this time to have taken up an idea +held by the heathen, that, after the death of a man, his soul was +sent into another body; and that the souls of bad men even +went into the bodies of animals.</p> + +<p>Another false notion of the Jews was, that any one who was +a great sufferer upon earth must have been a greater sinner than +others, who did not so suffer: an idea quite contrary to all the +teaching of Jesus. With these two ideas in their minds, some of +those who had become followers of Jesus, asked him, whether +this blind man was born so, as a punishment for sins he had committed +in another body; or whether his blindness was a punishment +for the sins of his parents. Jesus immediately answered, +that it was neither for one nor the other of these causes, that this +man was born blind; but that God in His wisdom had allowed it +to be so, "That the works of God should be made manifest in +him." Jesus then, in a very remarkable manner, gave sight to +the blind man; clearly proving that it was the power of God +only, and not the means used, which had effected his cure: and<span class="pagenum"><a name="Page_90" id="Page_90">[Pg 90]</a></span> +He also enabled the blind man to show his faith, by making the +final restoration of his sight, depend upon his obedience to the +command, "Go, wash in the pool of Siloam: he went his way +therefore, and washed, and came (back) seeing."</p> + +<p>"The neighbours and they which before had seen him that he +was blind," were much surprised; and began questioning whether +he were indeed the same man, or one like him; but he quickly +put an end to all doubts, and said, "I am he."</p> + +<p>Then, in answer to their questions, he told them the exact +manner in which this cure had been effected, by "a man that is +called Jesus": for at this time, he had no knowledge of Jesus +as the Son of God, the promised Messiah. Whether from a good +or bad motive we do not know, but "they brought to the +Pharisees him that aforetime was blind." And it was the Sabbath +day when Jesus made the clay, and opened his eyes. Then the +Pharisees also asked him how he had received his sight. He said, +"He put clay upon mine eyes, and I washed, and do see." The +Pharisees could not deny the miracle; but immediately some of +them raised the objection, "This man is not of God, because he +keepeth not the Sabbath day." Others, however, less determined +to disbelieve even the testimony of their own senses, said, +"How can a man that is a sinner do such miracles? And there +was a division among them. They say unto the blind man again, +What sayest thou of him, that he hath opened thine eyes?" The +blind man, though still ignorant of the real character of Jesus, felt +that He was most certainly more than a common man, and said, +"He is a prophet."</p> + +<p>But the Jews now affected to disbelieve that the man had +ever been blind, and called his parents, asking them, "Is this +your son, who ye say was born blind? how then doth he now +see? His parents answered them and said, We know that this is +our son, and that he was born blind: but by what means he now +seeth, we know not; or who hath opened his eyes, we know not: +he is of age; ask him: he shall speak for himself. These words +spake his parents, because they feared the Jews," who "had +agreed already, that if any man did confess that he was the Christ, +he should be put out of the synagogue." His parents, therefore, +not wishing to bring this punishment upon themselves, merely +bore witness to the fact that he was their son who was born +blind: as to the rest, they told the Jews to let him speak for +himself. "Then again called they the man that was blind, and<span class="pagenum"><a name="Page_91" id="Page_91">[Pg 91]</a></span> +said unto him, Give God the praise: we know that this man is a +sinner." That is, they called upon the man, who had been healed, +to acknowledge that Jesus was merely a sinful mortal, and had in +reality no part in his cure, which was the work of the God of +Israel alone. The man, however, would by no means allow this: +"He answered and said, Whether he be a sinner or no, I know +not: one thing I know, that, whereas I was blind, now I see." +This answer by no means pleased the Jews, and again they asked, +"How opened he thine eyes?" He answered them, "I have +told you already, and ye did not hear (or believe): wherefore +would ye hear it again? will ye also be his disciples? Then they +reviled him, and said, Thou art his disciple; but we are Moses's +disciples. We know that God spake unto Moses: as for this +fellow, we know not from whence he is." All the doubts and +disputes of the Pharisees, so far from shaking the faith of this +man, seem to have strengthened it; and now, fearless of consequences, +he spake out boldly the words of common sense, and +said, "Why herein is a marvellous thing, that ye know not from +whence he is, and yet he hath opened mine eyes. Now we know +that God heareth not sinners: but if any man be a worshipper of +God and doeth His will, him he heareth. Since the world began +was it not heard that any man opened the eyes of one that was +born blind. If this man were not of God, he could do nothing."</p> + +<p>The answer of the man who had been born blind, made the +Pharisees very angry. They could not contradict what he said; +but they were determined not to allow that Jesus came from God, +and as they chose to believe that this man was a greater sinner +than other men because he had been born blind, they immediately +cried out, "Thou wast altogether born in sins, and dost thou +teach us? And they cast him out:" that is, expelled him from +the synagogue, as they had resolved to do to any one who should +confess that Jesus was the Christ. This casting out of the +synagogue, or excommunication, was a very severe punishment; +there seem to have been three degrees of it. In the first instance, +the person under sentence of excommunication was forbidden to +enter a synagogue, or to join in the services of the temple; and +he was to be looked upon as no longer belonging to the chosen +people of God. After such a sentence had been passed, no Jew +would speak to, or have any intercourse with, the excommunicated +person: this was the sentence now passed upon the man +who had been so wonderfully healed. In the second degree of<span class="pagenum"><a name="Page_92" id="Page_92">[Pg 92]</a></span> +excommunication, the loss of property was added to the former +sentence; all the goods possessed by the excommunicated person +were taken from him, and given to the service of God. The +third degree of this terrible punishment ordained the death of +the unfortunate wretch, who had already been cut off from all his +friends, and deprived of his property. When Jesus heard that +the blind man had for His sake been cast out, He appears to have +gone in search of him; "and when he had found him, he said +unto him, Dost thou believe on the Son of God?" The man, in +doubt as to the real nature of Him who had healed him, and +anxious to know the truth, "answered and said, Who is he, Lord, +that I might believe on him?" Jesus, ever ready to teach those +who heartily seek to learn the truth, plainly answered, and "said +unto him, Thou hast both seen him, and it is he that talketh +with thee." All doubts now vanished; "and he said, Lord, I +believe. And he worshipped him." We may surely hope that +this man, to whom the Lord had given both spiritual and bodily +sight, became a true and sincere disciple of Jesus.</p> + +<p>After this, Jesus blamed the Pharisees for not believing in +Him themselves, and for trying to prevent others from doing so +either. Then He spake of Himself as the good Shepherd; comparing +the people to a flock of sheep. The meaning of what +Jesus now said, was, that He who came to teach the people the +way of salvation is the only good Shepherd; and that all who do +not come to them in the way appointed by God, teaching as He +has commanded, are like thieves and robbers; who only come to +do mischief in the flock, and must be shut out; just as the +porters, who took care of the sheep brought up to be sold for +sacrifice, would not let any but the rightful owner enter into the +sheepfold.</p> + +<p>Jesus plainly declared Himself to be the good Shepherd, who +would lead the Jews to salvation, if they would follow Him, as +the sheep in those Eastern countries follow their Shepherd, when +he calls them. Alluding to the Gentiles, Jesus also said, that He +had other sheep whom He would also by means of the Gospel +bring into His fold, the Church of Christ on earth; and hereafter +into His heavenly fold in heaven.</p> + +<p>All that our Lord now said, made a great impression upon +some of His hearers; and again caused a division of opinion +among the Jews. Those who were disposed to believe in Him +were reproached by others, who, foolishly as well as blasphemously,<span class="pagenum"><a name="Page_93" id="Page_93">[Pg 93]</a></span> +said, "He hath a devil, and is mad; why hear ye him?" Others, +who did not allow prejudice to blind their common sense, reasonably +answered, "These are not the words of him that hath a +devil,"—no man possessed with a devil could speak such good +and beautiful words; and then they referred to the recent +miracle, in proof that the Lord could not be under the influence +of Satan in any way; for they asked, "Can a devil open the eyes +of the blind?" No more appears to have been said: we will +hope that many went away determined to follow Jesus, but many, +no doubt, hardened their hearts and continued in unbelief.</p> + +<p>We next hear of Jesus being at Jerusalem, for "the feast of +the dedication, and it was winter." This Feast of the Dedication +had been appointed by Judas Maccabeus, in remembrance of the +cleansing of the temple, and devoting it again to the proper worship +of God, after it had been profaned by the heathen. By attending +this Feast, Jesus set us an example to keep solemn days appointed +by man, in order to offer up thanksgiving to God for particular +mercies. The Feast of the Dedication took place in the month +which answers to our December.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXIV_JESUSS_LAST_JOURNEY_TO" id="Chapter_XXIV_JESUSS_LAST_JOURNEY_TO"></a><span class="smcap">Chapter XXIV.</span>—JESUS'S LAST JOURNEY TO +JERUSALEM.</h2> + +<p class="noindent"><span class="smcap">"And</span> it was at Jerusalem the feast of the dedication, and it was +winter. And Jesus walked in the temple in Solomon's porch:" +that is, in a porch or colonnade, which stood on the same spot +where Solomon's porch had formerly stood; for the temple which +existed in our Saviour's time was the one built by the Jews, after +their return from their captivity in Babylon. The Jews came +round about Jesus whilst He was in this porch, and most unreasonably +accused Him of keeping them in doubt, as to whether +He was the Messiah or not; saying, "If thou be the Christ tell +us plainly." Jesus in answer told them, that all the works +which they had seen would have convinced them of that fact, if +they had not been obstinately determined not to believe: and +then, when He did plainly declare that He was the Son of God, +by saying, "I and my Father are one," "the Jews took up stones +again to stone him"; telling Him that they did so, because He +had spoken blasphemy in making Himself, or saying that He was,<span class="pagenum"><a name="Page_94" id="Page_94">[Pg 94]</a></span> +the Son of God. In spite of all He could say, they persisted in +their unbelief; and when He again referred them to His works +as proving Him to be really the Son of God, "they sought again +to take him: but he escaped out of their hand, and went away +again beyond Jordan into the place where John at first baptized." +"Many resorted," or went out to him, there: those who had +before listened to the teaching of John the Baptist, could not but +see that He was greater than the Baptist; for as they truly said, +"John did no miracle: but all things that John spake of this +man were true. And many believed on him there."</p> + +<p>It seems to have been at this time, that those about our +Saviour asked Him, "Lord, are there few that be saved?" whereupon +our Lord bid them, "strive to enter in at the strait gate," +by which He meant, that if any one really wished to go to +heaven, he must try with all his might to walk in the path of +holiness, by resisting the Devil and giving up his own will or +wishes, to do whatever would please God.</p> + +<p>The same day there came certain of the Pharisees, saying +unto him, Get thee out, and depart hence: for Herod "will kill +thee." The answer that Jesus made meant, that neither Herod +nor any other man could put Him to death before the time +appointed by God for His death; but that when the proper time +came, He should perfect or finish His work by dying. He added, +moreover, that He must return to Jerusalem to die, "for it cannot +be that a prophet perish out of Jerusalem."</p> + +<p>By the Jewish Laws, a prophet could only be judged by the +Sanhedrim, or great Council of the Jews at Jerusalem. Jesus +then lamented over the troubles which he foresaw would fall +upon Jerusalem, because the Jews would not come to Him for +safety.</p> + +<p>Again we hear of a miracle of healing performed on the Sabbath +day, when Jesus cured a man of the dropsy. At the same +time, He spake various parables to the people, and taught them +many things. Amongst the parables now spoken, were those of +"the Prodigal Son" and "the Unjust Steward": the first of these +was intended to teach the Jews, that they who had always been +the chosen people of God, did wrong to be angry because the +Gentiles were admitted to share their privileges; and also to show +that, although the Pharisees would have nothing to say to those +whom they looked upon as sinners, God was more merciful, and +would receive and bless sinners who were truly penitent. The<span class="pagenum"><a name="Page_95" id="Page_95">[Pg 95]</a></span> +parable of "the Unjust Steward" was intended to teach all men, +that they ought to use as much diligence in seeking for spiritual +blessings, as they would make use of in regard to temporal +blessings.</p> + +<p>Shortly after this, we read of little children being brought to +the Lord, who received them kindly, and blamed those who +would have kept them from Him.</p> + +<p>The parable of the Rich Man and Lazarus the beggar, was +now told: an awful warning to all who lead a life of luxury and +self-indulgence, denying themselves nothing.</p> + +<p>"And it came to pass, when the time was come that he should +be received up, he stedfastly set his face to go to Jerusalem."</p> + +<p>The appointed time being near, Jesus now began His last +journey to Jerusalem, in the course of which He said many things +to His disciples and the people in general, speaking often in +parables; and He told His disciples plainly that He was going +up to Jerusalem, not to become an earthly king, as they still +hoped, but to be ill treated and put to death. During this time +Jesus healed the ten lepers, only one of whom, and he was a +Samaritan, "returned to give glory to God" for his cure. To +him our Lord spake the comfortable words, "Arise, go thy way: +thy faith hath made thee whole." Then a certain young Ruler +came, and asked Jesus, "Good Master, what good thing shall +I do that I may have eternal life." Jesus first shows him, that +he must not look upon Him as man only, but as God; and then +tells him that, to enter into eternal life, he must keep all the +commandments and precepts of God; and then, when the young +man "went away sorrowful," Jesus warned His followers of the +danger of letting the love of riches draw their hearts from God.</p> + +<p>Another remarkable parable spoken by Jesus at this +time was that of the labourers in the vineyard. This parable +taught two lessons; first it showed to the Jews as a +nation, that though they might be said to have been +labourers, from the time that they were first chosen by God, +they ought not to be envious and angry, because the Gentiles +were now, at the eleventh hour, called also to be the servants of +God. The Jews in general could not bear the idea of any other +people sharing with them, privileges, which they considered to +belong to themselves alone; and many of Christ's discourses and +parables were meant to correct this wrong feeling. The second +lesson taught by this parable comes home to every individual;<span class="pagenum"><a name="Page_96" id="Page_96">[Pg 96]</a></span> +and shows, that though those are most blessed who from their +childhood have truly served God, or, as it is called, "worked in +the vineyard," still, <i>all</i> who, at any age, so truly repent as to go +and work, obeying the Word of God in everything, will be +graciously received by the Lord of the vineyard; and must not +therefore be despised by their fellow labourers, who were called +at an earlier age. Jesus next received a message from Martha +and Mary, the sisters of His friend Lazarus, saying, "Lord, +behold he whom thou lovest is sick." When, after a delay of +two days, Jesus "saith to his disciples, Let us go into Judæa +again"; they reminded Him that the Jews had of late sought to +kill Him, and that He had better not go back. But Jesus told +them, that as long as it was day, that is, His time for working, +He was safe anywhere. He explained to them that Lazarus was +now dead, and that He was going to wake him out of the sleep +of death. The faith of the disciples seems to have been weak, +but their love was strong, for all agreed in Thomas's proposal, +"Let us also go, that we may die with him." "And as they +went on their way, Jesus took again the twelve disciples apart, +and began to tell them what things should happen unto him"; +speaking plainly of being betrayed, delivered unto the Chief +Priests, mocked, spitefully entreated, spitted on, scourged, and +put to death by the Gentiles, and rising again the third day. +But "they understood none of these things": so little idea had +they of the literal meaning of our Lord's words, that at this very +time, James and John, the sons of Zebedee, came with their +mother, to beg that they might sit, one on His right hand and +the other on His left hand, in His kingdom.</p> + +<p>In earthly courts, to be nearest the king's person, was a mark +of dignity and favour; and, misunderstanding still the nature of +Christ's kingdom, the sons of Zebedee made this request, to the +indignation of the other Apostles; who did not see why two of +their number should be favoured so far beyond the rest. But +Jesus rebuked them all; and told them, that His followers must +not seek for power and greatness as the Gentiles did; for that +those who were humble and meek were most pleasing to God. +And He bid them, and all Christians in all times, follow His +example; reminding them, that although he was Lord of all, He +came on earth to serve men, and give His life for them.</p> + +<p>Passing through Jericho, Jesus, when he came near the town, +gave sight to two blind men, who were sitting by the wayside<span class="pagenum"><a name="Page_97" id="Page_97">[Pg 97]</a></span> +begging. Hearing an unusual bustle, as of many people passing +by, they asked what it meant; and being told that "Jesus of +Nazareth passeth by," they, believing in His power, cried out +earnestly, "Have mercy on us, O Lord, thou son of David:" and +this prayer they continued to repeat, although many of those who +accompanied Jesus "rebuked them, that they should hold their +peace," and not trouble Him with their cries.</p> + +<p>In the Gospel accounts of this miracle, St. Mark and St. Luke +only mention the healing of one blind man; but St. Matthew +tells us there were two. St. Matthew, who was one of the twelve +Apostles, was present on this occasion, so we may be sure that he +saw two blind men healed. St. Mark and St. Luke, writing +many years afterwards, only mentioned one of these men, who +seems to have been the most known amongst the Jews: for +St. Mark speaks of him by his name, "Bartimæus," as if those +for whom he wrote would know the man, and therefore think +more of the miracle, about which they could also ask him. +Perhaps, too, Bartimæus is more particularly mentioned, because +his faith was greater than that of his companion; for St. Mark +tells us, that Jesus said to him, "Go thy way; thy faith hath +made thee whole." However that may be, these blind men +cried to Jesus for mercy, and "Jesus had compassion on them, +and touched their eyes: and their eyes received sight, and they +followed him," "glorifying God: and all the people, when they +saw it, gave praise unto God."</p> + +<p>"And Jesus entered and passed through Jericho": and now +he gave another lesson to the Pharisees, against despising any of +their fellow creatures.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXV_ZACCHAEUS_AND_LAZARUS" id="Chapter_XXV_ZACCHAEUS_AND_LAZARUS"></a><span class="smcap">Chapter XXV.</span>—ZACCHÆUS AND LAZARUS.</h2> + +<p class="noindent"><span class="smcap">At</span> Jericho "there was a man named Zacchæus, which was the +chief among the Publicans, and he was rich." He had already +heard much of Jesus, and now "he sought to see Jesus, who he +was; and could not for the press," or crowd of people who surrounded +the Lord, for Zacchæus was a short man, or "little of +stature." Being really anxious to see Jesus, Zacchæus did not +content himself with merely <i>wishing</i>, and <i>regretting</i>; but he took +some trouble to accomplish his object, and met with his reward.<span class="pagenum"><a name="Page_98" id="Page_98">[Pg 98]</a></span> +We read that Zacchæus "ran on before, and climbed up into a +sycamore tree," under which Jesus must pass; and by this means +nothing could prevent his seeing the Lord.</p> + +<p>The sycamore tree here spoken of, is also called the Egyptian +fig; the leaves are like those of the mulberry tree, but the fruit +resembles the fig, in size, shape, and taste.</p> + +<p>Jesus, who knows all things, saw the heart of Zacchæus, and +knew that he was willing to become a true disciple; and none +such will He ever overlook. Therefore, "when Jesus came to the +place, he looked up, and saw him, and said unto him, Zacchæus, +make haste, and come down; for to-day I must abide at thy +house." Most joyfully did Zacchæus obey: he had taken some +trouble merely to see Jesus, and now he would have the privilege +of listening to His words. But many of the Jews who were +present were offended and displeased, because Jesus took such +notice of a man belonging to a class, whom they, in their self-righteous +spirit, condemned as unworthy to associate with them; +"they all murmured, saying, That he was gone to be a guest with +a man that is a sinner." Zacchæus, seeing that Jesus was blamed +for noticing him, thought it right to show that whatever his sins +might have been, he was now truly penitent, and determined to +undo as much as possible any wrong he had done to his fellow +creatures, in making them pay more taxes than were justly due: +so he stood up, "and said unto the Lord, Behold, Lord, the half +of my goods I give," that is, I will from this time give, "to the +poor, and if I have taken anything from any man by false accusation," +(or over-taxing,) "I will restore him fourfold": that is, +I will give him back four times as much as he has lost, through +any fault of mine. This was true repentance, springing from +faith, and as such it found favour with God. "And Jesus said +unto him, This day is salvation come to this house, forsomuch as +he also is a son of Abraham. For the Son of man is come to seek +and to save that which was lost."</p> + +<p>Zacchæus had shown himself to be, spiritually, as well as by +descent, a son of faithful Abraham; and as such he and his family +were to receive that salvation, which Jesus came to bring to those +who would turn from their sins and be saved.</p> + +<p>At this time, "Jesus spake a parable; because he was nigh to +Jerusalem, and because they thought that the kingdom of God +should immediately appear." By this parable of the nobleman, +who went into a far country to receive a kingdom, and then<span class="pagenum"><a name="Page_99" id="Page_99">[Pg 99]</a></span> +returned to judge his servants for the use they had made of the +talents which he had given them, Jesus showed that although +He was Lord of all, He must leave this world for a time, and +return again to judge His servants, before His kingdom could +be visibly established,—before the kingdom of God could appear +in glory.</p> + +<p>It is very easy to understand the meaning of this parable: we +all, that is, all the men, women, and children, who have ever +been born, are sent upon earth that we may serve God, and +show our love to Him, by doing His will in all things; and in +doing all the good we can to others. Some have greater means +and opportunities of doing good than others; such means and +opportunities, as riches, wisdom, health, leisure, &c., are the +"talents" entrusted to us; and we are to use them in the service +of God, and not for our own pleasure only. Some have more of +these "talents" than others; but all of us have opportunities +of being useful, if we are ready to practise self-denial, and give +up our own pleasure, wishes, and ease, in order to do little acts +of kindness to others, in obedience to the word of God. If we +do not do our duty to God and man to the best of our power +whilst we are on earth, the Lord will be angry with us, as the +king in the parable was with the "wicked servant," who had +kept his talent "laid up in a napkin," instead of using it so as +to make a proper return to the Master, who had given it to him.</p> + +<p>When Jesus reached Bethany, Lazarus had already been +buried four days. Bethany was a village about two miles from +Jerusalem; "and many of the Jews came to Martha and Mary, +to comfort them concerning their brother." It was a custom +amongst the Jews for friends and relations to come in this way to +the house where any one had died, and there to mourn and +lament, with particular ceremonies, for seven days. We have no +such custom; but when any one is in trouble, we should do all +we can to comfort and help: even in all the little troubles and +vexations which daily happen to those around us, we should try +to do anything we can to help them. The best rule in this, as in +all other matters, is to observe the precept, "Do unto others as +you would wish them to do unto you." That is, think how you +would feel if the same misfortune, trouble, or vexation, fell upon +you; and thus try and feel for others: then think what you +would wish to be done for you in a like case, and do the same +for them. Show that you are sorry for them, by doing any little<span class="pagenum"><a name="Page_100" id="Page_100">[Pg 100]</a></span> +act of kindness that is in your power, without thinking of yourself,—your +own wishes, pleasure, or convenience. Even children can +do this; and the sooner they begin to do so, the more will they +grow in favour with God and Man.</p> + +<p>The beautiful story of the raising of Lazarus is to be read in +St. John's Gospel (ch. xi.).</p> + +<p>Martha's faith seems to have been weak; for though she +believed that Jesus could have saved her brother's life had He +come in time, she certainly did not believe that He could now +restore him to life.</p> + +<p>Mary, too, seems only to have thought that Jesus could have +kept Lazarus from dying; but her faith was stronger than +Martha's, for she made no objection to the taking away the stone +that lay upon the cave in which Lazarus was buried.</p> + +<p>Jesus here sets us an example of feeling for others: He saw +the great sorrow of Martha and Mary, and, although He was +going to remove the cause of their grief, yet He felt for them in +their distress—"Jesus wept." What a comfort to all who are +in trouble upon earth, to know that their Lord in heaven feels for +them, and will hear their prayers for help and comfort; though +He will not answer them in the same way that He answered the +prayers of Mary and her sister.</p> + +<p>"Many of the Jews which came to Mary, and had seen the +things which Jesus did, believed on him. But some of them," +determined not to acknowledge Him as the Messiah, "went their +ways to the Pharisees, and told them what things Jesus had done."</p> + +<p>The Chief Priests and Pharisees immediately called together +the members of the Sanhedrim, or great Council, and said, "What +do we? for this man worketh many miracles." They could not +deny that Jesus had worked many miracles; for multitudes of the +people had seen, and been benefited by them. To the question, +"What do we?" or rather, what shall we do? We might reasonably +expect the answer, We will acknowledge Him as the Messiah, +the Son of God; but, no: they did not say this; on the contrary, +their only thought was to prevent others from believing in Him. +Rightly did they judge, "If we let him thus alone, all men will +believe in him": but they added, "and the Romans shall come +and take away both our place and nation." In their blindness +as to the spiritual nature of the Messiah's kingdom, these Jews +thought, that if they acknowledged Jesus, the Roman Emperor +would consider them as rebels, wishing to set up a temporal<span class="pagenum"><a name="Page_101" id="Page_101">[Pg 101]</a></span> +kingdom, and would send his armies to destroy them utterly. +Far better would it have been for these unhappy men, if they had +<i>only</i> considered the proofs before them, and acknowledged Jesus +to be the Messiah, without fearing what man could do unto them. +In a few years moreover, the very evil which they so wickedly +strove to avoid did come upon them: their nation was totally +destroyed, the people scattered over all lands, and the temple +burnt to the ground.</p> + +<p>No doubt there were many different opinions amongst the +members of the Sanhedrim, for, after much discussion, "one of +them, named Caiaphas, being the High Priest that same year, +said unto them, Ye know nothing at all, nor consider that it is +expedient for us, that one man should die for the people, and that +the whole nation perish not. And this spake he not of himself; +but being High Priest that year, he prophesied that Jesus should +die for that nation; and not for that nation only, but that also +he should gather in one the children of God that were scattered +abroad."</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXVI_JESUS_IN_THE_HOUSE_OF_SIMON_THE_LEPER" id="Chapter_XXVI_JESUS_IN_THE_HOUSE_OF_SIMON_THE_LEPER"></a><span class="smcap">Chapter XXVI.</span>—JESUS IN THE HOUSE OF SIMON THE LEPER</h2> + +<p class="noindent"><span class="smcap">The</span> speech made in the Sanhedrim by Caiaphas, meant a great +deal more than he did, when he <i>used</i> the <i>words</i>. Caiaphas meant, +that if there were any chance of offending the Romans, it would +be better at once to put one man to death, than to bring destruction +upon the whole nation. But St. John bids us take notice +that, without intending it, Caiaphas thus proclaimed the blessed +plan of salvation through the atonement, which, by the death of +One, would be made for all mankind.</p> + +<p>Caiaphas was the "High Priest that same year." By the +appointment of God, a man who once became High Priest continued +to be so as long as he lived; but the Romans forced the +Jews to alter many of their customs, and it had been so in regard +to the office of High Priest, which was now seldom held by the +same person for more than a year.</p> + +<p>What Caiaphas said, seems to have decided the Sanhedrim as +to what should be done; and the only question that remained +was, how it should be done: how the death of Jesus could<span class="pagenum"><a name="Page_102" id="Page_102">[Pg 102]</a></span> +be safely managed, without causing a disturbance amongst the +people, who might not be willing to see one who had worked +such miracles for their good, put to death. This required consideration +on the part of the Sanhedrim: "and from that day +forth they took counsel together for to put him to death."</p> + +<p>Jesus, knowing that His time was not fully come, went with +His disciples into a small city, situated among the mountains in +the wilderness of Judah, which lay on the borders of the Dead +Sea. We read, "Jesus therefore walked no more openly among +the Jews; but went thence unto a country near to the wilderness, +into a city called Ephraim, and there continued with his disciples." +"And the Jews' Passover was nigh at hand: and many went out +of the country up to Jerusalem before the Passover, to purify +themselves": that is, to observe certain forms and ceremonies, +without which no man was looked upon as fit to partake of this +holy feast.</p> + +<p>This was the third Passover which had occurred since Jesus +began His public teaching; the last of which He was to partake. +It was fitting that "the Lamb of God, which taketh away the sin +of the world," should be sacrificed at this solemn season. The +Feast of the Passover was kept in remembrance of the deliverance +of the Children of Israel from death, by the blood of the paschal +lamb; but it was also a type, or sign, of a greater deliverance to +come; when through the shedding of the blood of the Lamb of +God, all mankind would be delivered from a far more terrible +death. In the New Testament, Jesus Christ is called "our Passover."</p> + +<p>The Jews who now assembled in Jerusalem, to prepare themselves +for the approaching Feast, naturally spake to each other of +Jesus, whom all must have heard of, and whom many had, no +doubt, seen. They sought for Jesus amongst those who were +purifying themselves, and not finding Him, spake to each other, +saying, "What think ye, that he will not come to the feast?" +Many of them probably thought, that Jesus would be afraid to +show Himself in public; for "both the Chief Priests and the +Pharisees had given a commandment, that, if any man knew +where he were, he should show it, that they might take him."</p> + +<p>Mean time Jesus was calmly preparing to finish the work +given to Him of the Father, by delivering Himself up to death; +that through Him all men might have life. Till the time was +fully come, Jesus remained with His disciples in the wilderness.<span class="pagenum"><a name="Page_103" id="Page_103">[Pg 103]</a></span> +"Then six days before the Passover Jesus came to Bethany, +where Lazarus was which had been dead, whom he raised from +the dead." It is probable that at this time Jesus abode in the +house with Lazarus and his sisters; but we read of Him as being +"in the house of Simon the leper," a man whom our Lord had, +no doubt, cured of leprosy; where "they made him a supper." +Lazarus was one of the guests who "sat at the table with him," +"and Martha served"; helped the giver of the feast to entertain +and wait upon Jesus.</p> + +<p>An event now took place, which is spoken of by St. Matthew, +St. Mark, St. Luke, and St. John; though it is rather differently +told by each, some mentioning circumstances of which the others +take no notice: so much so, that some people have thought that +they speak of different events; but it seems much more probable +that they all allude to the same event, and therefore it will be so +considered now.</p> + +<p>The circumstance which happened at the supper given to Jesus +in the house of Simon, (distinguished from others of that name by +being still called the Leper, though now no longer one,) must be +related according to what is generally believed.</p> + +<p>"Mary having an alabaster box of ointment of spikenard, +very precious and very costly, brake the box, and poured it on +his head as he sat at meat, and anointed the feet of Jesus, and +wiped his feet with her hair: and the house was filled with the +odour of the ointment." Thus did Mary show her love for the +Lord. "But when his disciples saw it, there were some that +had indignation within themselves, and said, Why was this waste +of the ointment made? Then saith one of his disciples, Judas +Iscariot, which should betray him, Why was not this ointment +sold for three hundred pence, and given to the poor?"</p> + +<p>Judas Iscariot, under pretence of wishing to give the money +to the poor, blamed Mary for thus wasting the ointment; and +some of the other disciples seem to have held the same idea, +and "they murmured against her."</p> + +<p>A Roman penny, the money here spoken of, was worth about +7½<i>d.</i> of our money; so the cost of this box of ointment was +about 9<i>l.</i>: and probably some of the disciples, not understanding +the meaning of Mary's action as afterwards described by Jesus, +really thought it would have been well to give that sum away in +charity. But this was not the case with Judas, for St. John +adds, "This he said, not that he cared for the poor, but because<span class="pagenum"><a name="Page_104" id="Page_104">[Pg 104]</a></span> +he was a thief, and had the bag, and bare what was put therein." +The joint stock of money, out of which the necessaries of life were +purchased for Jesus and his Apostles, was trusted to the care of +Judas, who was a thief, and took money out of the common bag +for his own private purposes. If so large a sum as three hundred +pence were to be added to the common stock, Judas would +be able easily to take some without being found out; especially +if he pretended that he had given it to the poor. Let us, as the +Bible bids us, beware of covetousness even in the smallest matter. +This feeling indulged in the heart is a great sin; and it constantly +leads to the breaking of the eighth commandment as well.</p> + +<p>When Mary was blamed for what she had done, the Lord +defended her, saying, "Let her alone,"—do not blame her,—"why +trouble ye her? she hath wrought a good work on me. +For ye have the poor with you always, and whensoever ye will +ye may do them good; but me ye have not always. She hath +done what she could: she is come aforehand to anoint my body +to the burying. For in that she hath poured this ointment on +my body, she did it for my burial."</p> + +<p>It was the custom among the Jews to anoint the bodies of +the dead before burial, with perfumes and spices: this was also +a custom of other nations, and the Egyptians had a manner of +anointing, or embalming, the body, so that it would keep its shape, +and not turn to dust, as it would otherwise do. Bodies so prepared +are called mummies; and many have been found, which +have been in that state for 3,000 or 4,000 years.</p> + +<p>When Jesus said that Mary "had anointed his body to the +burying," He meant, that she had done an action which was +significant of His approaching death; but, of course, neither she +nor the disciples understood it as such. He also declared, that +so far from deserving blame, what she had done should be for +ever remembered to her praise: "Verily, I say unto you, Wheresoever +this Gospel shall be preached throughout the whole world, +this also that she hath done shall be spoken of for a memorial +of her."</p> + +<p>Whilst Jesus was still in the house of Simon, much people +of the Jews, knowing He was there, came not only to see Him, +"but that they might see Lazarus also, whom he had raised from +the dead." Such a miracle had naturally been much talked of; +and the Chief Priests, fearing the effect it might have on the +people's mind, consulted whether they could not "put Lazarus<span class="pagenum"><a name="Page_105" id="Page_105">[Pg 105]</a></span> +also to death, because that by reason of him many of the Jews +went away, and believed on Jesus."</p> + +<p>The next day,—that is, five days before the Passover,—the +people that were assembled at Jerusalem for the feast, "when +they heard that Jesus was coming to Jerusalem, took branches +of palm trees, and went forth to meet him, and cried, Hosanna; +Blessed is the King of Israel, that cometh in the name of the +Lord." The word "Hosanna" is made up of parts of two Hebrew +words, which mean "<i>Save now</i>." It was a word commonly used +by the people to express their joy upon solemn occasions.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXVII_CHRISTS_ENTRY_INTO" id="Chapter_XXVII_CHRISTS_ENTRY_INTO"></a><span class="smcap">Chapter XXVII.</span>—CHRIST'S ENTRY INTO +JERUSALEM.</h2> + +<p class="noindent"><span class="smcap">Then</span> Jesus sent forth two of His disciples, with directions +where to find a colt, the foal of an ass, upon which He +purposed to ride into Jerusalem. The disciples did as they +were directed, and "cast their garments upon the colt, and they +sat Jesus thereon": and He rode towards Jerusalem, accompanied +by many of the people who had been with Him in +Simon's house, and "that was with him when he called Lazarus +out of his grave." These were soon met by those who, with +palm branches in their hands, had come from Jerusalem. "And +as they went, a very great multitude spread their garments in the +way; others cut down branches from the trees, and strawed them +in the way." Casting garments, branches of trees and flowers on +the ground, for Kings and Conquerors to tread upon, was a mark +of honour and welcome in the Eastern nations; and it was a +fitting homage to Him, Who is King of Kings, and the Conqueror +of Sin and Death.</p> + +<p>"And when He was come nigh the Mount of Olives, the +whole multitude of the disciples, and the multitudes that went +before, and that followed, began to rejoice, and praise God with +a loud voice, for all the mighty works that they had seen; and +cried, saying Hosanna to the Son of David—Hosanna in the +highest. Blessed be the King that cometh in the name of +the Lord: Hosanna in the highest."</p> + +<p>"All this was done, that it might be fulfilled which was +spoken" 400 years before "by the prophet" Zechariah, saying,<span class="pagenum"><a name="Page_106" id="Page_106">[Pg 106]</a></span> +"Tell ye the daughter of Sion, Behold, thy King cometh unto +thee, meek, and sitting upon an ass, and a colt the foal of an ass."</p> + +<p>At the Feast of Tabernacles, it had long been the custom for +the Jewish people to sing Hosannas, and also to carry in their +hands branches of palm or other trees, in honour of the Messiah +whom they were expecting; and by receiving Jesus as they now +did, the multitudes did, in fact, acknowledge Him to be that +expected Messiah—at once God and man—the King spoken of +by the prophets; promised by the Almighty.</p> + +<p>No other king ever entered Jerusalem in this manner, which +had been foretold by the prophets; and therefore what had now +happened, ought to have convinced all the Jews that Jesus Christ +was indeed the Messiah: but nothing will convince those who +are obstinately determined not to believe, and even now, "some +of the Pharisees from among the multitude," who chose to think +it was blasphemy to give Jesus, a man, the honour due to the +Messiah, "said unto him, Master, rebuke thy disciples." But +instead of doing so, Jesus "answered and said unto them, I tell you +that, if these should, hold their peace, the stones would immediately +cry out." By this answer, Jesus plainly told the Pharisees, that +so far from meriting a rebuke for speaking <i>blasphemy</i>, all that the +people had said was so pleasing to God, that if they were prevented +from saying it, the Almighty would, even by a miracle, raise up +others to glorify His name, by proclaiming this wonderful truth. +Nothing, however, could overcome the obstinate unbelief of the +Pharisees. They "said among themselves, Perceive ye how ye +prevail nothing? behold, the world is gone after him."</p> + +<p>They could not but own, that in spite of all they had done, +the people did believe Jesus to be the Messiah; but this had no +other effect than to make them the more anxious to put Him to +death. Mean time Jesus rode on; "And when he was come near, +he beheld the city, and wept over it, saying, If thou hadst known, +even thou, at least in this thy day, the things which belong unto +thy peace! but now they are hid from thine eyes. For the days +shall come upon thee, that thine enemies shall cast a trench about +thee, and keep thee in on every side, and shall lay thee even with +the ground, and thy children within thee; and they shall not +leave in thee one stone upon another; because thou knewest not +the time of thy visitation." The meaning of what Jesus now +said is, that it would have been a happy thing for the inhabitants +of Jerusalem, if while He was with them they would have<span class="pagenum"><a name="Page_107" id="Page_107">[Pg 107]</a></span> +believed on Him, for then He would have given them peace and +happiness. And He wept in pity, whilst He foretold the utter +destruction that would come upon the city, as a punishment to +the Jews for refusing to believe in Him, and receive Him as the +Messiah.</p> + +<p>Everything that Jesus foretold, came to pass exactly a few +years afterwards, when the Romans laid siege to Jerusalem, and +made a trench, and a wall with strong towers all round the city, +so as to prevent the inhabitants getting any help. The consequence +was, that the want of food caused the most dreadful +suffering and misery. When at last the city was taken, the +Romans did destroy it so completely, that it might truly be said, +that one stone was not left upon another.</p> + +<p>"And when Jesus was come into Jerusalem," accompanied +by multitudes, waving palm branches, and singing Hosannas, +"all the city was moved," or filled with astonishment, saying, +"Who is this? And the multitude said, This is Jesus, the prophet +of Nazareth of Galilee. And Jesus went into the temple +of God, and cast out all them that sold and bought in the temple, +and overthrew the tables of the money-changers, and the seats of +them that sold doves, and said unto them, It is written, My +house shall be called the house of prayer; but ye have made it a +den of thieves."</p> + +<p>Very soon after our Lord's baptism, He thus cleared the +temple for the first time (<span class="smcap">Ch. VII.</span>); then He blamed the people +for making His Father's house a house of merchandise; now he +tells them that they have made it like a den of thieves. There +have always been people wicked enough to break the eighth +commandment. In the land of Judæa, there were then many +lawless men, who, instead of working to gain an honest living, +went about the country robbing their fellow creatures, and so +living on what they could get. These robbers joined together in +bands, and took up their abodes in hollow places in the sides of +the mountains, called dens or caves. These dens generally had +a small entrance, but inside were of different sizes: they had no +light but what came in through the entrance hole; but the +inhabitants could burn lamps or torches to give them light, and +of course they were quite sheltered from wind and rain. The +robbers used to leave their hiding-places at night, and prowl +about to take whatever they could find. Even if they met with +cattle or sheep unguarded, they drove them away into their dens,<span class="pagenum"><a name="Page_108" id="Page_108">[Pg 108]</a></span> +where they kept all manner of things which they had stolen; and +therefore when the court of the temple was filled with oxen and +sheep, and other animals, it might well be compared to a den of +thieves. Nothing like this can happen in our days; but let us +remember that Jesus referred to the words of the prophet Isaiah, +"Mine house shall be called an house of prayer for all people": +Jesus blamed the people for profaning the temple, and not making +the proper use of it: we are guilty of this sin, if we do not make +a proper use of our churches, and behave reverently when we are +in them. Let us all be careful to make our churches houses of +prayer, by joining devoutly in the prayers, and listening attentively +to all that we hear there: unless we do this, we shall sin +against God by not hallowing His Name; and He will be as +much displeased with us, as He was with the Jews for their +desecration of the temple.</p> + +<p>The blind and the lame came to Jesus in the temple; "and +he healed them. And when the Chief Priests and Scribes saw +the wonderful things that he did, and the children crying in the +temple, and saying Hosanna to the Son of David; they were sore +displeased, and said unto Him, Hearest thou what these say?" +meaning that He should stop these children from so speaking: +instead of that, Jesus again plainly declared Himself to be the +Messiah spoken of by the prophets, by applying to what had now +taken place, the inspired words of David; for we read, that +"Jesus saith unto them, Yea; have ye never read, Out of the +mouth of babes and sucklings thou hast perfected praise?"</p> + +<p>"And there were certain Greeks among them that came up +to worship at the feast." The Greek language was very much +spoken at this time, and the Jews called all foreigners who spoke +it, Greeks: many of these persons had been converted, or turned, +from the worship of idols to that of the one True God: but as +they were not really Jews, they could only be admitted to worship +in the Court of the Gentiles. These men wished to see Jesus, +and expressed their wish to Philip—"Philip cometh and telleth +Andrew; and again Andrew and Philip tell Jesus."</p> + +<p>Our Lord in His answer, declared that the time was now +come, when His power and glory should be shown, not to the +Jews alone, but to all nations upon earth. But He also said, +that before He could be glorified, He must die; just as a corn or +grain of wheat must be put into the ground and die, or rot, +before it could bring forth fruit and fulfil its purpose: and then<span class="pagenum"><a name="Page_109" id="Page_109">[Pg 109]</a></span> +He warned His disciples, that any man who really desired to +serve and follow Him, must be ready to give up everything he +most values, and even to part with his life, if necessary, for the +service of God.</p> + +<p>Jesus in his human nature must have shrunk from suffering +as a man; though firmly resolved to suffer the utmost agony for +our sakes. He would not, therefore, ask God to save Him from +the approaching trial, because He had come into the world for +the express purpose of going through it, in order to purchase the +salvation of man.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXVIII_THE_VOICE_FROM_HEAVEN" id="Chapter_XXVIII_THE_VOICE_FROM_HEAVEN"></a><span class="smcap">Chapter XXVIII.</span>—THE VOICE FROM HEAVEN.</h2> + +<p class="noindent"><span class="smcap">At</span> this time Jesus saith, "Now is my soul troubled; and what +shall I say? Father, save me from this hour; but for this cause +came I unto this hour. Father, glorify thy name." By these +last words Jesus expressed His willingness to give Himself up +entirely to God, that God might do with Him whatever would +be for His own praise and glory. This same feeling of perfect +resignation and self-denial should also govern us in all things. +Jesus spake these words, and "then came there a voice from +heaven, saying, I have both glorified it, and will glorify it again. +The people therefore that stood by, and heard it, said that it +thundered: others said, An angel spake to him."</p> + +<p>One of the most ancient signs, or tokens, of the presence of +God was a voice from heaven, uttering words that could be heard +by man. The Jews called such a voice "the Bath Col," which +means the "Daughter of the Voice." It was often a deep, loud +sound, attended, as in this case, with thunder; and many would +not now believe it to be anything more. Others, who knew that +their fathers of old had been spoken to in this way, acknowledged +it to be the voice of an angel.</p> + +<p>Jesus told those around Him, that this Voice came to show +them that He was the true Messiah.</p> + +<p>Many other things spake He unto them; but although they +had seen so many miracles done by Him, yet they believed not +that he was the Messiah; thus fulfilling the words spoken by +Isaiah the prophet. "Nevertheless, among the chief rulers also +many believed on him but, because of the Pharisees, they did<span class="pagenum"><a name="Page_110" id="Page_110">[Pg 110]</a></span> +not confess him, lest they should be put out of the synagogue. +For they loved the praise of men more than the praise of God."</p> + +<p>The fear of man bringeth a snare. Never let us be tempted, +for fear of man, to say or do the least thing which we know to +be displeasing to God.</p> + +<p>In the evening, Jesus again left Jerusalem, and lodged in +Bethany, with the twelve disciples.</p> + +<p>We are now come to the last week of our Saviour's life: we +call it "Passion Week," because of His sufferings and death, +which are often spoken of as "His Passion." The Sunday that +begins this Holy Week is often called Palm Sunday, in remembrance +of Christ's riding into Jerusalem, accompanied by multitudes +carrying Palm branches; but in our Prayer Book it is only +called "The Sunday next before Easter."</p> + +<p>On this first day of the week, Jesus, after He had finished +speaking to the people in the temple, went out to the little +village of Bethany. Now the next morning, answering to our +Monday in Passion Week, Jesus and His disciples returned into +the city. On the way "he hungered, and seeing a fig tree by +the way side having leaves, he came to it, if haply he might find +any fruit thereon; for the time of figs was not yet,"—that is, it +was not yet time for the figs to have been gathered, and therefore +a tree which looked so flourishing ought to have had fruit +upon it. But there was none; nothing, but leaves only. "Then +Jesus said unto it, Let no fruit grow on thee henceforward for +ever. And his disciples heard it."</p> + +<p>And they came to Jerusalem, and went into the temple. It +appears that, though driven out at the time, the buyers, and +sellers, and money-changers had again established themselves in +their former places. Again did our Lord cast them out, reminding +them that His house was to be a house of prayer only: and +this time we are told, that He "would not suffer that any man +should carry any vessel through the temple." Jesus remained +in the temple teaching the people, who "were very attentive to +hear him." "And the Scribes, and the Chief Priests, and the +chief of the people heard it, and sought how they might destroy +him"; but they could do nothing openly for fear of the people, +who were "astonished at his doctrine," and evidently inclined at +this time to believe in Him as the Messiah.</p> + +<p>The next morning, answering to Tuesday in Passion Week, +Jesus and the twelve again returned to Jerusalem; and "as they<span class="pagenum"><a name="Page_111" id="Page_111">[Pg 111]</a></span> +passed by, they saw the fig tree dried up from the roots. And +when the disciples saw it, they marvelled, saying, How soon is +the fig tree withered away! And Peter, calling to remembrance" +(what had happened the day before), "saith unto him, Master, +behold, the fig tree which thou cursedst is withered away! And +Jesus, answering, saith unto them, Have faith in God." Then +He went on to speak to them of the necessity of having faith; +and told them that, if their faith were strong, the most difficult +things would become easy for them to do. He also told them +to pray earnestly in faith; for that the faithful never pray in +vain: but He again warned the disciples, that if they asked God +to forgive their sins, they must truly forgive all who had in any +way offended or hurt them; saying, "For if ye do not forgive, +neither will your Father, which is in heaven, forgive your trespasses."</p> + +<p>The fate of the fig tree teaches two lessons. In the first +place, it was a warning to the Jews, who made a great show of +their religion, and were very particular in performing all the +outward forms and ceremonies which could be seen by men, and +lead them to believe that those who did such things must be +really good and religious men. Thus they were like the fig tree, +with its green leaves making a good show to the eye. But the +Jews, with all their outward show, did not do the Will of God: +they did not bring forth the fruit of good works, and so their +whole religion was valueless, and was to be put an end to by the +destruction of the temple. Here again they were like the fig tree, +which, in spite of its flourishing leaves, bore no figs, and being +therefore useless, was to wither away.</p> + +<p>But from all this we may learn an important lesson for ourselves. +We should each compare ourselves to this fig tree, and +consider whether we bear fruit, or have only a show of leaves. +Leaves would be outward observances; such things as can be seen +of men. Going to Church, even reading the Bible and saying our +Prayers, may be looked upon as leaves, because they can be seen +and known by others: but, if under these good leaves there is no +fruit of obedience, kindness, self-denial, and holiness,—in short, +if we are not trying to please God by growing better and better +day by day, where is the fruit?</p> + +<p>If, in spite of our Bible and our prayers, we follow our own +wills, and indulge our own naughty tempers and feelings, then +we are like the barren fig tree; and in the end, like that, we shall<span class="pagenum"><a name="Page_112" id="Page_112">[Pg 112]</a></span> +be rejected by our Lord in heaven. Let each of us often ask our +own conscience this question, Am I a good or bad fig tree? +Have I only leaves, or do I bear fruit also?</p> + +<p>At this time Jesus taught daily in the temple; and on one +occasion the Chief Priests and the Scribes and the elders of the +people "spake unto him, saying, Tell us by what authority thou +doest these things? And Jesus answered and said unto them, I +also will ask you one thing, which if ye tell me, I in like wise +will tell you by what authority I do these things. The baptism +of John, whence was it? was it from heaven, or of men? Answer +me."</p> + +<p>This question greatly perplexed those to whom it was put. +They saw plainly, that if they acknowledged that John the +Baptist was sent by God, Jesus would justly say, Why then did +ye not believe him, when he told you I was the Messiah? On the +other hand, they were afraid to say that John had no authority +from God, because all the people looked upon him as a prophet, +and would be ready to stone any one who said that he was not. +"And they answered and said unto Jesus, We cannot tell whence +it was." They had not asked the question from any real wish to +know, for they would not speak what they felt to be the truth, +because it would show that they were wrong. Under such +circumstances, "Jesus answering saith unto them, Neither do I +tell you by what authority I do these things."</p> + +<p>But our Lord did not leave them without an answer, if they +would have laid it to heart; for, in the parable of the man who +bid his two sons "go work to-day in my vineyard," He showed +them plainly, that, in spite of all their profession of religion, they +did not do what God had bade them, and therefore they would +lose His favour; whilst the Gentiles, and all who repented and +became the obedient sons of God, would go into the kingdom of +heaven before them.</p> + +<p>"Then began he to speak to the people another parable" of +the householder; who, after planting a vineyard and doing all +that was necessary to make it produce good wine, sent first his +servants and then his son to receive the fruits: but instead of +making the proper return, the servants were ill-used, and the son +killed. The people, on being asked what the lord of the vineyard +would do to such men, answered, "He will miserably destroy +those wicked men, and will let out his vineyard unto other +husbandmen, which shall render him the fruits in their due<span class="pagenum"><a name="Page_113" id="Page_113">[Pg 113]</a></span> +season." Jesus then showed them, that this parable exactly +described what the Jewish nation had done; and He said, +"Therefore I say unto you, The kingdom of God shall be taken +from you, and given to a nation bringing forth the fruits thereof." +Jesus also spake another parable, wherein the kingdom of heaven +is said to be like unto a certain king, which made a marriage +feast for his son. This parable taught the same lesson; that if +people will not come to God when He calls them, He will deprive +them of the blessings they do not value. At the end of this +parable, the king is represented as sending away into punishment +a man who had not on a wedding garment. This is to warn us, +that though the Lord has now given to Christians the blessings +refused by the Jews, it is not enough to be called a Christian: each +one of us must be really and truly a Christian in heart and life; +clothed, as it were, with faith, love, obedience, and holiness, as +with a wedding garment: without this, no man can enter into +Christ's Church in Heaven.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXIX_DISCOURSES_ON_THE_TUESDAY" id="Chapter_XXIX_DISCOURSES_ON_THE_TUESDAY"></a><span class="smcap">Chapter XXIX.</span>—DISCOURSES ON THE TUESDAY.</h2> + +<p class="noindent"><span class="smcap">In</span> the parable of the Marriage Feast just spoken of, we read that +when the invited guests refused to come, beggars were compelled +to come in from the highways; now, though this may seem to us +a strange thing, it would not appear so to those who heard this +parable, as it was according to the customs of the East.</p> + +<p>Even now, the Arab princes often dine in the open air before +their dwellings, and invite all that pass, even beggars, to share +their meal: these guests sit down and eat, and when they have +done, return thanks and go away.</p> + +<p>Another custom of those times is also referred to in this +parable: kings and great men, when they made a feast, provided +garments or robes to be lent to any guests who came without a +proper dress for the occasion. As every man who needed it could +have a garment if he asked for it, there was no excuse for any +person who sat down <i>without</i> one. The man spoken of in the +parable, could have had a wedding garment if he had sought for +it; and so we read that he "was speechless," had nothing to say +in his own defence, and was cast from the presence of the Lord.</p><p><span class="pagenum"><a name="Page_114" id="Page_114">[Pg 114]</a></span></p> + +<p>So it is with us; God will give faith, and love, and strength +to keep His holy Word, to all who ask, and seek: therefore, if we +are not covered with the garment of faith and holiness, it will be +our own fault that we are not allowed to sit down with the +righteous in the kingdom of Heaven.</p> + +<p>The righteousness of Christ is the real wedding garment of +believers; and this will cover and save all, whose faith is true and +lively; such as will show itself in their words and deeds.</p> + +<p>The Pharisees and Scribes saw that these parables were spoken +against them, to show them how wrong they were; and this made +them the more angry, and the more desirous to destroy Jesus. +Being afraid to do this openly by violence, they "took counsel +(or consulted together) how they might entangle him in his +talk": that is, get Him to say something which would either +offend the people, or give them a pretence for accusing Him to the +Roman governor of teaching the people to rebel against the +authority of Cæsar.</p> + +<p>They, therefore, sent forth certain of their own disciples, with +the Herodians; spies, which should feign themselves just and +good men, anxious to learn the truth by asking questions; whilst +all the time, they hoped He would say something to enable them +to "deliver him unto the power and authority of the governor." +The Herodians here spoken of, seem to have been a party amongst +the Jews, who were very favourable to the Romans; and thought +they had the best right to appoint the kings and governors of +Judæa. This party took its rise in the time of Herod the Great.</p> + +<p>These Herodians, though Jews themselves, had been quite +ready to join with Herod, when, to please the Romans, he set +apart temples for the worship of their false gods: by such means +they had got into great favour with the Romans, as also with +Herod the Great and all his family.</p> + +<p>The Pharisees and Herodians then came to Jesus, and having +first declared their belief, that no fear of man would prevent His +telling them plainly what was the Will of God, they said, "Tell +us therefore, What thinkest thou, Is it lawful to give tribute unto +Cæsar, or not? Shall we give or shall we not give?"</p> + +<p>The Romans had laid a tax upon Judæa when it became a +Roman province: the Jews hated this mark of subjection, and +the Pharisees taught, that as the Jews were God's chosen people, +they ought not to pay tax or tribute to any foreign power. The +Herodians held the contrary opinion; and some of the Jews<span class="pagenum"><a name="Page_115" id="Page_115">[Pg 115]</a></span> +followed them. Cæsar was a common name or title given to all +the Roman Emperors, who had each their own particular name +besides. Augustus Cæsar was Emperor of Rome when Jesus +Christ was born; and, at the time we are speaking of, Tiberius +Cæsar was the Emperor. If, to the question now asked, Jesus +should answer, "Do not pay tribute," the Herodians would be +offended, and would get the Roman governor to punish Him. +If, on the other hand, Jesus should declare that it was lawful +and right to pay tribute, the greater part of the Jewish people +would be very indignant, and perhaps stone Him at once: at any +rate, He would lose their favour, so that they would not oppose +His destruction. Thus the Pharisees felt confident that Jesus +must fall into the snare. "But Jesus perceived their wickedness; +and knowing their hypocrisy, said, Why tempt ye me, ye +hypocrites? Show me the tribute-money," that I may see it. +"And they brought unto him a penny"—a Roman coin, equal to +7½<i>d.</i> of our money, having upon it the image or figure of the +Emperor's head, with some words, called the superscription, round +it: just as our money has the Queen's image upon it, and writing +also. "And he saith unto them, Whose is this image and superscription? +They say unto him, Cæsar's. Then saith he unto +them, Render therefore unto Cæsar the things which are Cæsar's; +and unto God the things that are God's." Thus teaching, that +their duty to God as His people, did not interfere with their +duty to the Romans as temporal rulers. The Pharisees could +not take hold of such words: "they marvelled at his answer, and +held their peace, and left him, and went their way." Let us +remember that with us also, our duty to God will not interfere +with our duty to man: on the contrary, those who most love God, +will best do their duty as Parents and Children, Kings and +Subjects, Masters and Servants, Friends and Neighbours.</p> + +<p>The Pharisees having been put to silence in the matter of the +tribute-money, another party or sect amongst the Jews, who did +not believe in the future resurrection of the dead, came to Jesus, +hoping also to entangle him in his talk. These Jews, who were +called Sadducees, asked our Lord a question, which they thought +it would be impossible for him to answer: but Jesus showed +them, that only their own ignorance and inattention to what was +written in their Scriptures, made them find any difficulty as to +the resurrection of the dead: and He told them most plainly, +that all the dead should certainly rise again; and that those who<span class="pagenum"><a name="Page_116" id="Page_116">[Pg 116]</a></span> +were worthy to live in Heaven, should "be as the angels of God." +Some of the Scribes, who were present, agreed to the truth of +all that Jesus spake, and said, "Master, thou hast well said."</p> + +<p>But when the Pharisees had heard that he had put the +Sadducees to silence, they were gathered together. Then one of +them, which was a Lawyer, one of the Scribes, came, and having +heard them reasoning together, and perceiving that he had +answered them well, "asked him a question, tempting him"; that +is, hoping that His answer might give an opportunity of finding +fault with Him.</p> + +<p>Before we speak of the question now asked, it is necessary to +understand, that at this time the Scribes and Pharisees had taken +up an opinion, that it was quite impossible for anybody to observe +all the precepts and commandments contained in the Law of +Moses; and that, therefore, every man might choose out one or +two, and that if he observed these perfectly, he would be forgiven +for not keeping the others. This was, of course, quite contrary +to the teaching of Scripture, where we learn that all men must +do their very best to keep the whole law of God, and do His Will +in all things. The Pharisees having thus settled that they need +only keep one Commandment, the question was, which it should +be: some considered that the ordinances as to sacrifices were the +most important; others thought attention to the wearing of +phylacteries was the chief thing. No doubt it was much easier +to attend to such outward observances, than to keep the temper +in order and practise self-denial; but no outward service can +please God if the heart is not right. As the Scribes and Pharisees +were constantly disputing amongst themselves, as to which of the +Commandments it was most important to keep, this Lawyer now +asked Jesus, "Master, which is the first commandment of all?" +which is the great commandment in the law? "And Jesus +answered him, The first of all the commandments is, Hear, O +Israel; The Lord our God is one Lord: and thou shalt love the Lord +thy God with all thy heart, and with all thy soul, and with all +thy mind, and with all thy strength: this is the first and great +commandment." This answer could not be found fault with; for +it agreed exactly with what Moses had said. But Jesus did not +stop here. He knew that the Pharisees behaved with great +unkindness to their Jewish brethren, who did not hold the same +opinions as they did; and that they actually hated all their fellow +creatures of a different religion: He therefore told them, that<span class="pagenum"><a name="Page_117" id="Page_117">[Pg 117]</a></span> +there was a second commandment, of almost equal importance to +the first, and <i>both</i> must be kept. He said, "And the second is +like unto it, namely this, Thou shalt love thy neighbour as thyself. +There is none other commandment greater than these. On these +two commandments hang all the Law and the prophets": meaning, +that these two commandments contain all that the Law and the +prophets had taught, and that any man who kept these, would +indeed, keep the whole Law.</p> + +<p>Just as in our Catechism we say, that from the Commandments +of the Law we learn two things: our duty towards God, and our +duty towards man: nor can they be separated; he who really +does love God with heart, and mind, and soul, and strength, will +try in all things to please Him, and will not willingly break the +least of His commands.</p> + +<p>He who so loves his fellow creatures, as to do them all the +good he can, and treat them as he would himself wish to be +treated, will certainly never injure any one in his person or his +property; nor even be unkind to him, in word or deed.</p> + +<p>The Scribe who had asked the question, "tempting him," +appears to have been more honest than many of his brethren: +he felt the truth of our Lord's words, and at once "said unto +him, Well, Master, thou hast said the truth: for there is one +God; and there is none other but he: and to love him with +all the heart, and with all the understanding, and with all +the soul, and with all the strength, and to love his neighbour +as himself, is more than all whole burnt offerings and sacrifices. +And when Jesus saw that he answered discreetly, +he said unto him, Thou art not far from the kingdom of God." +Jesus meant, that this Scribe was not far from being a true +believer and disciple, and, we may hope, that he did become a +sincere follower of the Lord, and an inheritor of the kingdom of +Heaven.</p> + +<p>"And no man after that durst ask him any question." +Seeing how all had failed to entangle Jesus in his talk, the +Pharisees appear to have given up asking questions, which +only gave Him an opportunity of showing His wisdom and +holiness.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_118" id="Page_118">[Pg 118]</a></span></p> + +<h2><a name="Chapter_XXX_WEDNESDAYmdashJUDAS_COVENANTS" id="Chapter_XXX_WEDNESDAYmdashJUDAS_COVENANTS"></a><span class="smcap">Chapter XXX.</span>—WEDNESDAY—JUDAS COVENANTS +TO BETRAY JESUS.</h2> + +<p class="noindent"><span class="smcap">Whilst</span> the Pharisees, who had asked questions in the hope of +finding a fault, were gathered together, Jesus in His turn questioned +them: He "asked them, What think ye of Christ? whose +son is he? They say unto him, The son of David. He saith unto +them, How then doth David in spirit call him Lord? for David +himself said by the Holy Ghost, in the Book of Psalms, The Lord +said unto my Lord, Sit thou on my right hand, till I make thine +enemies thy footstool. David therefore calleth him Lord; if +David then call him Lord, how is he his son?" The Pharisees +could make no answer to this, without contradicting what +David had said; or acknowledging that Christ, though in one +sense the son of David, was more, and must be the Son of God +spoken of by David and all the prophets. Therefore "no man +was able to answer him a word, neither durst any man from that +day forth ask him any more questions. The common people +heard him gladly," however, not being so prejudiced against Him.</p> + +<p>Jesus at this time reproved the Scribes and Pharisees for +their pride and hypocrisy; and for their observance of outward +forms only, whilst they did not even try to act according to the +real meaning and spirit of the Law of Moses. Jesus also told +his disciples and the multitude, that though they ought to observe +and do whatever the Scribes (whose business it was to explain +and teach the Law) showed them that they ought to do, they +must be careful not to follow their example: "The Scribes +and the Pharisees sit in Moses's seat; all therefore whatsoever they +bid you observe, that observe and do; but do not ye after their +works: for they say and do not." Other things Jesus said at this +time (Matt xxiii., Mark xii., Luke xx.), and he ended with again +lamenting over the misery which Jerusalem was bringing upon +herself, by refusing to receive Him, the Lord of Life and Glory: +and He reminded His hearers, that He would have saved them +had they been willing. "O Jerusalem, Jerusalem, thou that +killest the prophets, and stonest them which are sent unto thee, +how often would I have gathered thy children together, even as +a hen gathereth her chickens under her wings, and ye would not! +Behold, your house is left unto you desolate." Jesus was teaching<span class="pagenum"><a name="Page_119" id="Page_119">[Pg 119]</a></span> +in that part of the temple where stood the chest, into which +those who came to worship, put gifts of money, to be used +for the service of the temple.</p> + +<p>"And Jesus sat over against the treasury. And he looked up +and beheld how the people cast money into the treasury; and +many that were rich cast in much. And there came also a +certain poor widow, and she threw in two mites, which make a +farthing." There was a curious law at this time amongst the +Jews, forbidding any one to put into the treasury so small a sum +as <i>one</i> mite: this poor widow therefore put in the smallest sum +she could. Many who saw her, most likely despised her offering; +and thought that such a paltry sum was not worth giving. But +He who seeth the heart, judged very differently: "He called +unto him his disciples, and saith unto them, Verily I say unto +you, that this poor widow hath cast more in, than all they which +have cast into the treasury: for all these have of their abundance +cast in unto the offerings of God: but she of her penury hath cast +in all that she had, even all her living."</p> + +<p>The difference was, that the rich men had given large sums, +of which they would not feel the loss: but the poor widow had +practised the greatest self-denial, in order to do something for +the service of God. She had to work hard to gain money to buy +necessary food, and by giving all she had at this time, she would +be obliged to go without a meal. Without self-denial, we cannot +please God: and we can all practise self-denial, though it seems +very hard to do so. If we give up our own wishes, and practise +self-denial, in the most trifling things, though men may not +know it at all, God does: and if He sees that we do it <i>because</i> He +has bid us deny ourselves, He will be pleased with us.</p> + +<p>Our Lord now departed from the temple, and as he went out +"his disciples came to him, for to show him, the buildings of the +temple"; that is, to draw His attention to the strength of the +walls, and the size of the stones used in building it; as if they +thought it almost impossible that one stone should not be left +upon another. But Jesus again assured them that the temple, +as well as the city, should be utterly destroyed.</p> + +<p>Jesus then spake of the misery that would come upon the +Jews, when the destruction of their city should take place. From +this, He went on to speak of the end of the world, which must +surely take place some day or other: and He warned them, that +as no man could know when this event would take place, it<span class="pagenum"><a name="Page_120" id="Page_120">[Pg 120]</a></span> +was necessary that every one should be prepared to meet +their God.</p> + +<p>Let us remember this: let each one of us try to live every +day as if it was to be our last. Many things He spake, to +enforce the duty of watching, so as to be always ready.</p> + +<p>In order to impress more strongly upon His disciples the +dreadful consequence of not being ready, when the Lord should +come to judge the world, Jesus told them the parable of the Ten +Virgins, five of whom were wise, and five foolish. These latter +were shut out from the marriage; and Jesus showed how this +parable applied to all men, by saying, "Watch therefore, for ye +know neither the day nor the hour wherein the Son of man +cometh."</p> + +<p>Again, to show them the necessity of being found at the last +day, doing the will of God, and improving the talents committed +to our care, Jesus told His disciples another parable of the +Servants and the Talents; greatly resembling one spoken before, +as given by St. Luke, chap. xix. He likewise showed His +disciples, that though here all men seem to go on much alike, so +that it is often difficult to know who are really serving God with +all their hearts, and who are not, there will be no difficulty in the +last day, when the godly and the ungodly shall be as easily divided, +"as a shepherd divideth his sheep from the goats": and that +while the Lord would take the one to live with Him for ever, the +others should go away into everlasting punishment. Jesus also +declared, that one way of gaining the favour of God, was by doing +acts of kindness and self-denial, to help our suffering fellow +creatures.</p> + +<p>All these discourses, which followed the last cleansing of the +temple, seem to have been uttered on the Tuesday in Passion +Week. "And in the day time he was teaching in the temple; +and at night he went out, and abode in the mount, that is called +the mount of Olives;" at Bethany, as is generally believed. +We have now come to the Wednesday in Passion Week, two days +before the feast of the Passover, called also the feast of unleavened +bread. Jesus, to prepare His disciples for what was about to +happen, said unto them, "Ye know that after two days is the +feast of the Passover, and the Son of man is betrayed to be +crucified."</p> + +<p>"Now the feast of unleavened bread drew nigh, which is +called the Passover. Then assembled together the Chief Priests<span class="pagenum"><a name="Page_121" id="Page_121">[Pg 121]</a></span> +and the Scribes, and the elders of the people" (who had long +sought to destroy Jesus), "unto the palace of the High Priest, +who was called Caiaphas, and consulted how they might take +Jesus by craft and put him to death," without causing any +uproar among the people. If once they could contrive to deliver +Him up as a prisoner to the Roman governor, there would be +no possibility of His being rescued by the people.</p> + +<p>The Priests and elders were now offered help from an +unexpected quarter. "Then entered Satan into Judas, surnamed +Iscariot, being of the number of the twelve." Judas had +probably taken offence at what Jesus said, when Mary anointed +His feet: he was a bad man, without any real love for his +Master; and instead of fighting against the sinful lusts or desires +of his own heart, he indulged them, and so let the Devil enter in, +and lead him to betray the Lord. "And he went his way unto +the Chief Priests, and communed with them how he might betray +him unto them. And said unto them, What will ye give me, and +I will deliver him unto you? And when they heard it they +were glad, and promised to give him money. And they covenanted +(or agreed with him) for thirty pieces of silver." Thirty +shekels or pieces of silver (worth about 3<i>l.</i> 11<i>s.</i>), was the sum +which Moses had commanded to be paid by the owner of any +beast, which had by accident killed the slave of another man: +thus, in every respect, did Christ take upon Him the form and +condition of a servant or slave.</p> + +<p>Judas having consented to sell the life of his Master +for thirty shekels, "from that time sought opportunity how he +might conveniently betray him unto them in the absence of the +multitude." It is a terrible thing when a man is so hardened, +as to watch for an opportunity of committing a crime! That, +indeed, is wilful sin. The next day, Thursday, was "the first +day of unleavened bread, when they killed the Passover. The +disciples came and said unto Jesus, Where wilt thou that we go +and prepare that thou mayest eat the Passover? And He sendeth +forth two of his disciples, Peter and John, saying, Go ye into the +city; and behold when ye are entered into the city, there shall +meet you a man bearing a pitcher of water: follow him into the +house where he entereth in; and say ye to the good man (or +owner) of the house, The Master saith unto thee, My time is at +hand; I will keep the Passover at thy house: Where is the +guest chamber, where I shall eat the Passover with my disciples?<span class="pagenum"><a name="Page_122" id="Page_122">[Pg 122]</a></span> +And he will show you a large upper room furnished and prepared: +there make ready for us. And his disciples went forth and +came into the city, and found as He had said unto them: and +they made ready the Passover." What a strengthening of the +Apostles' faith this must have been: He who could thus foretell +all, even the most trifling events, must be God indeed. The +blessed thought that God knows and governs all things, should +make us trust in Him, and do our duty without any fear of +the consequences.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXXI_MODE_OF_CELEBRATING_THE" id="Chapter_XXXI_MODE_OF_CELEBRATING_THE"></a><span class="smcap">Chapter XXXI.</span>—MODE OF CELEBRATING THE +PASSOVER.</h2> + +<p class="noindent"><span class="smcap">In</span> order to a better understanding of all that the Gospels tell us +of the Last Supper, it will be well to see how the Jews at that +time kept the Passover.</p> + +<p>In the first place, on the day when the Paschal Lamb was to be +killed and eaten, the Jews were to put away out of their houses +all leaven or yeast, and live for a whole week on cakes made of +unleavened dough: hence the Feast of the Passover was also +called the "Feast of unleavened bread."</p> + +<p>1. When the guests were assembled in the evening to eat +the Passover, the ceremonies began, by the master of the house +giving to each one a cup of wine mixed with water, saying at +the same time, "Blessed be He that created the fruit of the +vine": then they all gave thanks and drank the wine.</p> + +<p>2. All the guests after drinking the wine, washed their hands; +and then the three things ordered by the Law of Moses, were +placed on the table before the master of the house. These three +things were, the Paschal Lamb roasted whole; two cakes of unleavened +bread; and a dish of bitter herbs. To these were added +the remains of the peace-offerings offered the day before, and +some other meats; also a thick sour sauce, intended to remind +the Jews of the bricks made by their forefathers in Egypt.</p> + +<p>The master of the house, or whoever took the direction of the +feast, then ate, and gave to each of the guests a small piece of +lettuce; at the same time blessing God for the fruits of the earth; +afterwards each person present, ate a bit of the unleavened bread +dipped in the bitter herbs.</p><p><span class="pagenum"><a name="Page_123" id="Page_123">[Pg 123]</a></span></p> + +<p>3. In the third place, all the dishes were taken off the table, +and the children, who were not of age to keep the feast, were +called in: the meaning of the Feast was then explained to them, +in obedience to the commandment of the Lord, spoken by Moses, +saying, "And it shall come to pass when ye be come to the +land which the Lord will give you, and your children shall +say unto you, What mean ye by this service? that ye shall +say, It is the sacrifice of the Lord's Passover, Who passed over +the houses of the children of Israel in Egypt, when He smote +the Egyptians and delivered our houses."</p> + +<p>4. After the young people had been duly taught, the supper +was, in the fourth place, again set upon the table. Each person +then, in turn, lifted up the bitter herbs and the unleavened cakes, +and afterwards joined in declaring, that they ate them in remembrance +of the bondage in Egypt, and the deliverance from it: +then they praised God, by singing the 113th and 114th Psalms; +and having blessed the Lord, a second cup of wine was drunk.</p> + +<p>5. In the fifth place, the guests again washed their hands; +and then the master of the family took the two unleavened cakes, +broke one of them into pieces, and placed the broken pieces on +the top of the whole cake: after this, he blessed it; and each +person taking one of the broken pieces with some of the bitter +herbs, dipped them into the sour sauce, and ate them; they then +blessed God again. Thanks were now given over the remains of +the yesterday's peace-offering, and some of that eaten. The next +step was to give thanks over the Paschal Lamb, of which all +partook. The Passover Feast was now, in fact, finished; but the +Jews made the supper last longer, by eating any other food they +liked; always taking care to <i>finish</i> by swallowing a little morsel +of lamb, as after partaking of that, they were not supposed to +eat anything more that night.</p> + +<p>6. In the sixth place, the hands were washed for the third +time; and the master of the house said a blessing over a third +cup of wine, which was then drunk by each guest. This third +cup of wine was commonly called the "Cup of Blessing." A +fourth cup of wine was then mixed with water; and over this, +certain Psalms, from the 115th to 118th inclusive, were sung; +and then a prayer concluded the whole ceremony.</p> + +<p>This was the manner in which the Jews kept the Passover +Feast, when Jesus ate it with His disciples. When Jerusalem +was destroyed, the Jews who were forced to go and live in other<span class="pagenum"><a name="Page_124" id="Page_124">[Pg 124]</a></span> +lands, could not sacrifice the lambs in a proper manner; and +therefore they used to put a bit of unleavened bread under a +napkin, and keep it for a last mouthful, instead of the morsel of +lamb.</p> + +<p>In the impossibility of continuing to carry out the ordinances +of the Ceremonial Law, after the death of Jesus, we see the Hand +of God, fulfilling His Word.</p> + +<p>The Passover was a type of Christ—signifying the deliverance +of His people from bondage to the Devil. When Christ had +come, and once for all made atonement as the Lamb of God, a +ceremony to <i>prefigure</i> His sacrifice was out of place. Another +rite was instituted, "in thankful remembrance of His death." +But the Jews, who would not believe that Christ was the true +Passover, endeavoured, and still do endeavour, to observe that +Law which He has done away with.</p> + +<p>"And in the evening Jesus cometh with the twelve, and +when the hour was come, he sat down, and the twelve Apostles +with him." Then He told them plainly that this was the last +Passover He should eat on earth; saying, "With desire I have +desired to eat this Passover with you before I suffer; for I say +unto you, I will not any more eat thereof, until it be fulfilled in +the kingdom of God." Then when Jesus, as Master of the family, +had given the first cup to the disciples, "He gave thanks and +said, Take this, and divide it among yourselves: for I say unto +you, I will not drink of the fruit of the vine until the kingdom +of God shall come." Jesus being the true Lamb of God, now +about to be sacrificed for the deliverance of His people, would +not Himself partake of things, only appointed as <i>signs</i> or <i>types</i> +of what He was to accomplish by the sacrifice of Himself. When +the supper, or some part of it, was ended, there arose some strife +or dispute amongst the disciples, as to "which of them should be +accounted the greatest."</p> + +<p>For this Jesus gently rebuked them; and then, wishing to +set them an example of humbleness and kindness, "He riseth from +supper, and laid aside his garments; and took a towel and girded +himself:" that is, He took off His robe or upper garment, and +then bound His other garments round him with a towel, as was +usually done by those who served, or waited upon others. "After +that he poureth water into a basin and began to wash the disciples' feet, +and to wipe them with the towel wherewith he was +girded. Then cometh he to Simon Peter;" but he, believing<span class="pagenum"><a name="Page_125" id="Page_125">[Pg 125]</a></span> +that Jesus was indeed the Messiah, could not bear the idea of +His acting a servant's part, and objected, saying "Lord, dost thou +wash my feet? Jesus answered and said unto him, What I do +thou knowest not now; but thou shalt know hereafter." These +words should have overcome all doubts and scruples; but in his +anxiety and zeal for what he considered to be the glory of the +Lord, Peter quite lost sight of his own duty, which was to be +obedient in all things, and hastily exclaimed, "Thou shalt never +wash my feet."</p> + +<p>Peter was quickly recalled to a sense of his fault, for "Jesus +answered him, If I wash thee not, thou hast no part with me." +Such a declaration might well alarm Peter, who really loved his +Lord, and wished to serve Him; and in his zeal he rushed into +the opposite extreme, and cried out, "Lord, not my feet only, +but also my hands and my head." But true and perfect obedience +is <i>doing exactly</i>, as <i>we are told</i>, neither more nor less; and of +this Peter was reminded by Jesus, who "saith to him, He that +is washed needeth not save to wash his feet, but is clean every +whit."</p> + +<p>But these words of our Lord had a further meaning. By +washing their feet, Jesus meant to teach His disciples, that as +washing with water was necessary to cleanse the body, so holiness +and purity were necessary to cleanse the soul: and that as +through Him alone they could receive the latter, He now used +that "outward and visible sign" as a type, or proof, of "the +inward and spiritual grace" He would give to them. By washing +the feet <i>only</i>, Jesus signified, that those who through faith +and repentance were by His mercy cleansed from their sins, and +redeemed from the curse by His sacrifice, would only in future +need to be cleansed from such sins, as the weakness and frailty of +man cause him daily to fall into: just as a guest, who after +making himself clean to come to a feast, would only need, on his +arrival, to wash off the dust which must settle on his bare feet +during his walk.</p> + +<p>To the words thus spoken to Peter, Jesus added, "And ye are +clean, but not all": for knowing the hearts of all, He thus showed +that the sin of Judas was not hid from Him: the disciples naturally +would not understand these words, except Judas, whose conscience +ought to have reproached him. "After Jesus had washed +their feet, and had taken his garments, and was set down again, +he said unto them, Know ye what I have done to you? Ye call<span class="pagenum"><a name="Page_126" id="Page_126">[Pg 126]</a></span> +me Master and Lord: and ye say well; for so I am. If I then, +your Lord and Master, have washed your feet, ye also ought to +wash one another's feet. For I have given you an example, that +ye should do as I have done to you. Verily, verily, I say unto +you, The servant is not greater than his lord; neither he that is +sent greater than he that sent him."</p> + +<p>These words are too plain to require much comment. Washing +the feet, was looked upon as the business of the lowest servant; +and by taking such an office upon Himself, the Lord and +Master of all, Jesus taught the disciples and all of us, that it can +never be beneath us to do any kind office in our power, to help +our fellow creatures. Let us ever remember, that Jesus Christ +came upon earth not only to be a "sacrifice for our sins," but also +"an ensample (or example) of godly life"; and that it is our +duty as well as our happiness, to try in everything to follow His +example where He has set us one; and in other matters, to think +<i>how</i>, under the circumstances, <i>He would have been likely</i> to act, +that we may do the same. This is, indeed, to follow Christ; and +so following we shall enter into His kingdom in Heaven.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXXII_THE_LAST_SUPPER" id="Chapter_XXXII_THE_LAST_SUPPER"></a><span class="smcap">Chapter XXXII.</span>—THE LAST SUPPER.</h2> + +<p class="noindent"><span class="smcap">"And</span> as they sat and did eat, Jesus said, Verily I say +unto you, that one of you which eateth with me shall betray me: +behold, the hand of him that betrayeth me is with me on the +table." The disciples, hearing this, "began to be exceeding +sorrowful, and to enquire among themselves, which of them it +was that should do this thing: and one by one, they asked him, +Lord, is it I? and another said, Is it I?"</p> + +<p>It was well for the disciples to be sorrowful, and fearful of +doing wrong. When we hear of sin committed, we should never +say or think, "I am sure <i>I</i> should not do this, or that"; because +we do not know what we might do, if we were tempted as others +have been. Let us, on the contrary, when we hear of others +falling into sin, watch and pray the more earnestly, that we may +never be led to do anything which we know to be wrong.</p> + +<p>In answer to the question asked by each one of the disciples, +Jesus repeated what He had said, that one of them should betray +Him; and "said unto them, It is one of the twelve that dippeth<span class="pagenum"><a name="Page_127" id="Page_127">[Pg 127]</a></span> +with me in the dish; the same shall betray me." And then He +told them that, although He came on earth on purpose to die, yet +the man who sinfully betrayed Him would bring upon himself +the utmost wrath of God. "The Son of man, indeed, goeth as +it is written of him: but woe to that man by whom the Son of +man is betrayed! it had been good for that man if he had not +been born. Then the disciples looked one on another, doubting +of whom he spake." But though eleven of the disciples knew +not the meaning of their Lord's words, there was one who could +have had no doubt upon the subject—one who had sold himself +to do evil, and was only waiting for a convenient opportunity +to execute his wicked purpose. Even now he might have +taken warning, and given up his guilty purpose; but no: he +had listened to the Devil, and his heart was hardened against +Jesus.</p> + +<p>According to the custom in those times, when people did not +<i>sit</i> as we do to their meals, but lay upon couches, so that one +guest leant upon the one next to him, John, who was next to +Jesus, was leaning on Jesus's bosom. John is always spoken +of as "the disciple whom Jesus loved"; showing that he was, +as a man, especially dear to his Master, in consequence of which, +doubtless, his place at supper was next to that of Jesus.</p> + +<p>Simon Peter, always eager and active, now beckoned, or made +signs, to John, "that he should ask who it should be of whom +he spake. He then, lying on Jesus's breast, saith unto him, +Lord, who is it? Jesus answered, He it is to whom I shall give +a sop, when I have dipped it. And when he had dipped the sop, +he gave it to Judas Iscariot, the son of Simon. And after the +sop Satan entered into him,"—that is, gained more entire possession +of his soul; as will always be the case when we once listen +to the Devil. What our Lord said to John does not appear to +have been heard by any of the other disciples. Judas himself +now dared to ask, "Master, is it I? He said unto him, Thou +hast said,"—which was a most solemn form of saying "Yes." +Jesus then said unto Judas, "That thou doest do quickly." +Judas immediately left the company, and went out.</p> + +<p>Even then the other disciples do not seem to have understood +that Judas was the traitor. St. John tells us, that "no man at +the table knew for what intent he spake this unto him. For +some of them thought, because Judas had the bag (or common +purse), that Jesus had said unto him, Buy those things that we<span class="pagenum"><a name="Page_128" id="Page_128">[Pg 128]</a></span> +have need of against the feast; or that he should give something +to the poor."</p> + +<p>There were still sacrifices needed for the remaining days of +the feast.</p> + +<p>After Judas was gone out, Jesus told the disciples that, as +in His life He had glorified the Father, He was now about +to glorify Him still farther by his death. Then he bade them +love one another, as He had loved them: and this He called +"a new commandment," because the love of His followers for +one another, was to be something very different from what the +Jews taught and practised.</p> + +<p>Jesus then warned Peter, that Satan would tempt him, but +that He had prayed for him that his faith might not entirely fail, +although he would fall into sin: and He charged him, when he +should have recovered himself, to strengthen the faith of others. +Peter had not yet learned the lesson of humility, which would +have made him distrust himself. He knew that he loved his +Master, and therefore he fancied, that for His sake he could bear +and do anything. Instead, therefore, of being filled with fear at +this warning, he exclaimed, "Lord, I am ready to go with thee +both into prison and to death." And Jesus said, "I tell thee, +Peter, the cock shall not crow this day before that thou shalt +thrice deny that thou knowest me."</p> + +<p>The Jewish day was reckoned from one sunset to another. +The Passover was always eaten in the evening; and thus a new +day was beginning when Jesus spake these words.</p> + +<p>Jesus next asked the disciples, whether they had lacked or +wanted anything when He sent them to teach throughout the +country, taking with them neither purse, nor scrip, nor shoes. +They answered, that they had wanted for nothing. "Then said +he unto them, But now, he that hath a purse, let him take it, +and likewise his scrip; and he that hath no sword, let him sell +his garment, and buy one. For I say unto you, that this that +is written must yet be accomplished in me, And he was reckoned +among the transgressors: for the things concerning me have an +end,"—an end or object,—that is, everything which the prophets +had spoken concerning the circumstances of our Saviour's Passion, +was intended to fulfil some especial purpose, and therefore all must +be exactly fulfilled. In answer to what Jesus said, the disciples +"said, Lord, behold, here are two swords. And he said unto +them, It is enough."</p><p><span class="pagenum"><a name="Page_129" id="Page_129">[Pg 129]</a></span></p> + +<p>Simon Peter appears still not to have understood that his +Master's death was at hand, for "he said unto him, Lord, whither +goest thou? Jesus answered him, Whither I go, thou canst not +follow me now; but thou shalt follow me afterwards." Peter +was not to die with his Lord; but he did afterwards follow Him +indeed, for he was crucified some years after, in the reign of the +Emperor Nero. Peter, as usual in his zeal and self-confidence, +lost sight of the fact, that his duty was to believe and acquiesce +without questioning and gainsaying: he needed the severe lesson +he received afterwards, to teach him this. Now, in his love for +his Master, "he said unto him, Lord, why cannot I follow thee +now? I will lay down my life for thy sake. Jesus answered +him, Wilt thou lay down thy life for my sake? Verily, verily, +I say unto thee, The cock shall not crow till thou has denied me +thrice."</p> + +<p>We now come to a very important event in the life of our +Saviour, namely, His instituting another Feast, or Ceremony, to +take the place of the Passover. The Passover was a means of +reminding the Jews of a past bodily deliverance, and also of keeping +them in remembrance of the promised Messiah, who <i>was to +come</i>, and deliver them from spiritual bondage.</p> + +<p>When the Messiah had actually come and finished His work, +it would no longer be right to keep the Passover, as given to +Moses. Jesus therefore, in doing away with this Feast, gave +to His disciples another, which was for ever to remind men of +all He had done for them. This Holy Feast we call "The Lord's +Supper," "The Eucharist," or giving of thanks, "The Communion" +of His blessed body and blood. "The Lord's Supper" +is one of the Two Sacraments which Christ hath ordained in His +Church. The other is Baptism, whereby we are admitted into +Christ's Church. This is only partaken of once; just as in the +natural world a child can only be born once. The Lord's Supper, +on the contrary, should be partaken of constantly; just as we +daily eat and drink to keep ourselves alive. But children do not +partake of this Sacrament until they are old enough to understand +its nature, and to fight for themselves against the world, +the flesh, and the Devil.</p> + +<p>The Four Gospels do not give us exactly the same account +of what took place at the institution of the Lord's Supper. Some +mention one thing, and some another; and therefore it is difficult +to say <i>the order</i> in which the events took place: that is however,<span class="pagenum"><a name="Page_130" id="Page_130">[Pg 130]</a></span> +of little consequence, since we are sure that everything they do +tell us, did happen during the Last Supper which Jesus ate with +His disciples.</p> + +<p>"As they were eating,"—probably at that part of the Feast +when the master of the family broke one of the unleavened cakes +(see 5, p. 123),—"Jesus took bread, and blessed it, and brake +it, and gave it to the disciples, and said, Take, eat; this is my +body, which is given for you: this do in remembrance of me."</p> + +<p>They were to look upon this bread as the body of Christ, +sacrificed for them; and in the same spirit they were to eat bread +in a solemn manner, from time to time, in remembrance of all the +blessings which Jesus purchased for mankind, by giving up His +body, or His human life, for our redemption.</p> + +<p>"Likewise also, after supper, he took the cup,"—probably +that one called the Cup of Blessing (see 6, p. 123),—"and when +he had given thanks, he gave it to them, saying, Drink ye all +of it: and they all drank of it. And he said unto them, This is +my blood of the new testament. This cup is the new testament +in my blood, which is shed for you and for many, for the remission +of sins."</p> + +<p>The wine in the cup was to be taken as a memorial, or +remembrance, of that New Covenant, or agreement, made between +God and man, by the shedding of that precious blood wherewith +the Saviour blotted out our sins.</p> + +<p>The Old Covenant of works, made by God with the Children +of Israel, was now done away with. The New Covenant of Grace +was to take its place. In this New Covenant, God promised, that +as Jesus bore our punishment, and washed out our sins with +His atoning blood, we for His sake should be looked upon as +righteous, because He was righteous: our part of this New +Covenant being to repent and forsake our sins, and have such +faith in Christ as will constantly show itself by our trying to +please Him, and prove our love by doing His will.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXXIII_JESUS_IN_THE_GARDEN_OF" id="Chapter_XXXIII_JESUS_IN_THE_GARDEN_OF"></a><span class="smcap">Chapter XXXIII.</span>—JESUS IN THE GARDEN OF +GETHSEMANE.</h2> + +<p class="noindent"><span class="smcap">Our</span> blessed Lord loved His disciples to the end; and in order +that they might remember all the blessings secured to them by<span class="pagenum"><a name="Page_131" id="Page_131">[Pg 131]</a></span> +His death on the Cross, He appointed the "outward and visible +sign," of eating bread and drinking wine, which were to figure, +or represent to their minds, His body and blood thus given for +them: but not given for them <i>only</i>, but for all mankind; and +therefore it is just as necessary for all Christians to remember +these things.</p> + +<p>We consequently find, that ever since that last Supper, when +Jesus said, "Do this in remembrance of me," Christians <i>have</i> +constantly done the same thing, that Christ then commanded His +disciples to do. We, as members of Christ's Holy Church, continue +to receive bread and wine in the Sacrament of the Lord's Supper, +in token of our belief, that the body of Jesus was broken and +His blood shed for us; and that we thereby hope, "that our +sinful bodies may be made clean by His body, and our souls +washed through His most precious blood."</p> + +<p>When you are of an age to partake of the blessed Sacrament +of the Lord's Supper, you will learn more about it: mean time +do not forget that it was appointed by Jesus Christ, only a few +hours before He made that sacrifice of Himself, which we commemorate, +or remember, in this solemn service.</p> + +<p>After the institution of the Lord's Supper, Jesus told His +disciples (John xiv.) that though He was about to leave them, +it was for their good that He should go; because then the Holy +Spirit would come upon them, to teach and comfort them: and +that if they believed in Him, and followed in the way that He +had already pointed out, they should abide with Him in heaven. +He likewise declared, that all who professed to love Him must +show their love by keeping His commandments. Jesus, having +spoken these things, said, "Arise, let us go hence." And when +"they had sung an hymn," according to the custom at the +Passover, where Psalms were sung after the fourth cup of wine, +Jesus came out, and went, as he was wont, "to the Mount of +Olives; and his disciples followed him."</p> + +<p>Here again Jesus spake many things to the disciples—(John +xv., xvi.). He compared Himself to a vine, and His disciples to +the branches. He is the root, without which there can be no +tree: as long as the branches remain part of the tree, they receive +nourishment from the root, and bring forth fruit: but if the +branches are cut off, and so separated from the root, they wither +and die, and are of no use except to be burned. In the same +way all who will be His disciples, must by faith abide in Him as<span class="pagenum"><a name="Page_132" id="Page_132">[Pg 132]</a></span> +their root; doing His will, copying His example, and so bringing +forth the fruit of good works to the glory of God.</p> + +<p>Amongst other things, Jesus spake to the disciples of prayer; +and promised that God would give them whatsoever they +should ask in His Name. He also warned them, that if they +faithfully followed His precepts and obeyed His commands, +they would in this world meet with troubles, and be cruelly +treated and even killed, by those who would not believe in Him. +The enemies of Jesus, those who knew not Him Who sent +Him, would persecute His faithful servants for their Master's +sake. Having warned His disciples that they must suffer for the +sake of their faith, Jesus bid them fear nothing so long as they +continued to love and serve Him: for whilst they did so, God +would bless and comfort them, and finally take them to Himself +in heaven. "In the world ye shall have tribulation: but be of +good cheer; I have overcome the world." Now all that Jesus +said to His disciples was meant for <i>all</i> His followers in all times, +even unto the end of the world.</p> + +<p>Such promises and hopes have supported the "noble army of +martyrs," who in the early ages of the Church suffered tortures, +and died the most cruel death, rather than give up, or even +<i>pretend</i> to give up, their faith in the Lord Jesus Christ. The +same spirit should be in us: we are not called to martyrdom as +were the holy men of old; but should the Lord allow it to be so +again, should we be ready so to suffer for our religion? But let +us ask ourselves another question, of more practical importance at +the present time: Are we willing to give up <i>anything</i> for the +sake of pleasing Jesus? Do we give up our own wishes and +pleasures to please Him, Who bids us deny ourselves? Do we +try to conquer our evil tempers, passions, and inclinations, because +He has said, "Resist the Devil"? If we have anything like the +spirit which guided the martyrs, we shall force ourselves to +be attentive and industrious, when we feel careless and idle: +obedient, when we feel wilful and perverse; kind and generous, +when we feel selfish: gentle and patient, when we feel cross and +irritable; and so on. This is no easy task; no easy life. But +we must remember Christ's warning, that those who will be His +faithful servants, <i>must</i> meet with difficulties and hindrances in +their way. Let us then pray for the Holy Spirit, to teach, and +guide, and support us; so that, our hearts being filled with faith +and love, we "may never be ashamed to confess the faith of<span class="pagenum"><a name="Page_133" id="Page_133">[Pg 133]</a></span> +Christ crucified, and manfully to fight under his banner, against +sin, the world, and the devil, and to continue Christ's faithful +soldiers and servants unto our life's end."</p> + +<p>When Jesus had said these things, He lifted up His eyes +to Heaven, and prayed to His Father, to support Him through +the coming trial; so that He might glorify the Father, by securing +the salvation of men. Then Jesus prayed for the disciples who +did already believe in Him, and besought that they might be +kept in His faith and love, and enabled to teach others all that +He had taught them.</p> + +<p>Our Lord also prayed for all who should in after times learn +true religion from the teaching or writings of the Apostles, and +so become one of them, by having the same faith, the same wish +to glorify God by obedience to His holy Will. For all who do thus +join themselves to Him, Jesus prayed that they may be with Him +in heaven. Our blessed Lord thus prayed for us, and for all His +followers in every age: and He still prays for us, and intercedes +for us in heaven. All Christians are now one body, of which +Christ is the Head; one vine, of which Christ is the root; one +flock, of which Christ is the Shepherd.</p> + +<p>We call this body the Church of Christ; by Baptism we are +taken into this Church, and made part of this body; therefore, +we must try always to know and do the Will of our Head.</p> + +<p>When Jesus had ended His prayer, He saith unto the disciples, +"All ye shall be offended because of me this night: for it is +written, I will smite the shepherd, and the sheep of the flock shall +be scattered abroad. But after I am risen again, I will go before +you into Galilee."</p> + +<p>By being "offended," Jesus meant that they would be afraid +to own Him as their Master, and would forsake Him: but to +show them that He would not punish their weakness by casting +them off for ever, He told them where they might see Him again, +after He should have risen from the dead.</p> + +<p>Notwithstanding the warnings already received, Peter was +still full of self-confidence, and "answered and said unto him, +Though all men shall be offended because of thee, yet will I +never be offended." Why should Peter have thought himself +more likely than others to do right? Why should any of us +think so? Whenever we do thus depend upon ourselves to do +right, we are almost sure to fall into sin, for the Devil takes +advantage of our pride and self-conceit, to tempt us; and then<span class="pagenum"><a name="Page_134" id="Page_134">[Pg 134]</a></span> +God frequently leaves us to ourselves, that from our fall we may +learn by painful experience our exceeding weakness and sinfulness. +Jesus now showed Peter, that though he thought himself +so safe, he would do worse than his fellow disciples; for "he +saith unto him, Verily I say unto thee, That this day, even in +this night, before the cock crow twice, thou shalt deny me thrice. +And Jesus said unto him, Verily, I say unto thee, That this night, +before the cock crow, thou shalt deny me thrice. Peter spake the +more vehemently, and said unto him, Though I should die with +thee, yet will I not deny thee in any wise. Likewise also said all +the disciples."</p> + +<p>Poor Peter little knew himself! No doubt he and all the +disciples felt what they now said: but if men would bear in +mind their weakness and proneness to sin, they would never feel +<i>sure</i> of not doing wrong; but would watch and pray, so that the +Devil may get no advantage over them. "When Jesus had +spoken these words, he went forth with his disciples" from the +place on the Mount of Olives, where they were, "unto a place +called Gethsemane, over the brook Cedron, where was a garden, +into the which he entered, and his disciples. And Judas also +knew the place, for Jesus oft-times resorted thither with his disciples." +Having entered into this garden with the eleven disciples, +Jesus saith unto eight of them, "Sit ye here while I go and pray +yonder. And he taketh with him Peter, and James and John, +the two sons of Zebedee, and when he was at the place" to which +he had intended to go, "he began to be sorrowful, and sore +amazed, and to be very heavy."</p> + +<p>Now began the mysterious, and most bitter part of our blessed +Lord's sufferings for sinful man. What those sufferings were, we +do not exactly know: they were not bodily, but spiritual; his soul +suffered such agony, as we can form little idea of: we only know +that sin, the sin of man, <i>our sin</i>, caused His sufferings; and that +the holy and righteous Lord now bore for our sakes, all the agony +that is the fruit of sin. It seems likely that at this time the +Devil and his evil spirits again attacked Jesus, and tried by every +means in their power to prevail upon Him not to finish His +work, even the salvation of man, but to spare <i>Himself</i>, and leave +His guilty creatures to the fearful consequences of their sins. +In His agony, prayer was our Lord's refuge; and feeling the +necessity of being alone with God, that He might freely pour out +His soul before Him, "he saith unto the three who accompanied<span class="pagenum"><a name="Page_135" id="Page_135">[Pg 135]</a></span> +him, My soul is exceeding sorrowful, even unto death: tarry ye +here and watch with me." Thus He asked them to help Him +with their prayers; setting, in His human nature, an example +for all men to follow. Then, knowing the power and malice of +the Devil, Jesus added a caution to pray for themselves, that they +might not be led into sin, by any temptation which should come +upon them; "he saith unto them Pray, that ye enter not into +temptation."</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXXIV_JESUS_BETRAYED" id="Chapter_XXXIV_JESUS_BETRAYED"></a><span class="smcap">Chapter XXXIV.</span>—JESUS BETRAYED.</h2> + +<p class="noindent"><span class="smcap">When</span> Jesus had cautioned Peter, James and John, to watch and +pray, "he went forward a little, and was withdrawn from them +about a stone's cast, and kneeled down and prayed"; in the +earnestness of His prayer, "he fell on his face on the ground, and +prayed that, if it were possible, the hour might pass from him." +It was not the death upon the cross which Jesus prayed might +pass from Him: human martyrs have borne bodily sufferings and +cruel deaths, supported by the grace of God; and though in His +human nature Christ might well shrink from the pain of Crucifixion, +He was ready to give His body for our redemption.</p> + +<p>But his sufferings in the garden of Gethsemane, were far +beyond what any human being could suffer, or than we can +understand. His heavenly Father saw fit to let Him suffer for +a time, all the unspeakable agony which the just anger of God +can lay upon the impenitent soul. And we may well believe +that this agony was a hundred-fold increased for Him, Who was +thereby to redeem countless myriads of souls. And might not +this terrible agony be increased, by the foreknowledge that, in +spite of His tremendous sacrifice, men would reject Him as a +Saviour, and persevere in sin; until by their impenitence, they +too would share those horrible agonies which for a time were laid +upon Him, that by enduring them, He might save all men from +so terrible a condition? When we thus consider of what nature +Christ's sufferings in the garden of Gethsemane were, we can +fully understand the prayer, that such an hour might pass from +Him. But mark His inconceivable love, as shown in the words, +"if it were possible"; that is, if man's redemption could possibly +be secured without his passing through such dreadful agony; if +that were <i>not</i> possible, then He was willing even to undergo that +awful and mysterious extremity of suffering.</p><p><span class="pagenum"><a name="Page_136" id="Page_136">[Pg 136]</a></span></p> + +<p>Let us not pass on without taking a practical lesson from what +has been said: what made our Lord undergo such agony for us? +Love. Then, if He so loved us, what should be our feelings +towards Him? Love. Truly, love; sincere, heartfelt love; love +that will show itself. But how? Hear His own words, +"If ye love me, keep my commandments." This let us ever +strive to do; and so, through the mediation of Jesus, shall we +escape those agonies, which for us He endured in the garden +of Gethsemane.</p> + +<p>Jesus prostrate on the ground, prayed in the agony of His soul, +and said, "Abba, Father—O my Father, if it be possible, let this +cup pass from me: all things are possible unto thee: if thou be +willing, remove this cup from me: nevertheless not my will, but +thine be done." All through this dreadful scene of agony, our +blessed Lord sets us an example of perfect submission to His +Father's Will, however much that Will may be contrary to our +wishes and desires: this example we should do well to follow, in +every time of trouble. We may pray, that God will, if He sees +fit, remove from us the affliction or sorrow which we feel or fear; +but, at the same time, our hearts must be perfectly submissive to +His Will, and willing to continue to bear the suffering, should He +not see fit to take it away from us. In this spirit our Lord in +His human nature prayed to God; but though God saw fit to let +Him for a time suffer all the agony which sin brings on man, He +did vouchsafe to send Him some comfort, in this bitter time of +trial; for "there appeared an angel unto Him from heaven, +strengthening him," to complete His work.</p> + +<p>"And being in an agony he prayed more earnestly: and his +sweat was as it were great drops of blood falling down to the +ground. And when he rose up from prayer, he cometh unto the +disciples, and findeth them sleeping from sorrow."</p> + +<p>Had they obeyed the words of their Lord, to watch and pray, +their sorrow would not at such a time have made them sleep. +But they had failed to do this; and Satan, who <i>is</i> ever watchful, +had doubtless taken advantage of this, and tempted them to sit +thinking sorrowfully of all that was coming upon their beloved +Master, instead of obeying His command, to watch and pray. +Overcome with such sad thoughts, they fell into a sort of stupor +or heavy sleep, and were thus found by Jesus when He returned +to them. He awoke them, and "said unto them, Why sleep ye? +Simon, sleepest thou? What, could ye not watch with me one<span class="pagenum"><a name="Page_137" id="Page_137">[Pg 137]</a></span> +hour?" Peter had but lately declared his readiness to do some +great thing, to give up his life for Jesus; and now he fails in +doing a little thing, merely praying for one hour. This is +another proof of man's weakness, and of the danger of self-confidence. +Again our Lord repeated the needful warning, +"Watch ye, rise and pray, that ye enter not into temptation: the +spirit indeed is willing but the flesh is weak." Our Lord, who +knew the weakness of man's nature, was thus merciful to the +failing of His disciples: but let us remember, that the more we +are convinced of the weakness of the flesh, and how it hinders +the spirit, the more earnestly must we strive to overcome it, and +be led by the spirit only.</p> + +<p>"And Jesus went away again the second time, and prayed, +and spake the same words, saying, O my Father, if this cup +may not pass away from me except I drink it, thy will be done. +And when he returned, he found them asleep again (for their eyes +were heavy), neither wist they what to answer him. And he left +them, and went away again, and prayed the third time, saying +the same words."</p> + +<p>"Then cometh he to his disciples, and saith unto them, Sleep +on now, and take your rest; it is enough, the hour is come: +behold the Son of man is betrayed into the hands of sinners."</p> + +<p>By this Jesus meant, that they had lost the opportunity of +watching with Him; they could no longer show any kindness +by praying for Him: He would no longer ask them to do this, +for the time was come, when He was to be given up to His +enemies. Jesus did not mean that the disciples were actually to +lie still and sleep; for He added immediately, "Rise up, let us +go; lo, he that betrayeth me is at hand. And immediately, +while he yet spake, Judas, one of the twelve, having received a +band of men and officers from the Chief Priests and Pharisees, +cometh thither with lanterns, and torches, and weapons." Upon +reading this passage, if we think at all, it must appear strange +that as the moon was at the full, it should have been necessary +to take lanterns and torches, as the light of the full moon in those +countries, is far too bright to need any other. But travellers tell +us, that in fact the light of the full moon only made the garden +of Gethsemane <i>darker</i>, for it is situated on the slope of the +Mount of Olives, away from the moon; that is, the moon at the +time of the Passover rises behind the Mount of Olives, and thus +casts the shadow of the mountain upon the garden of Gethsemane;<span class="pagenum"><a name="Page_138" id="Page_138">[Pg 138]</a></span> +so that whilst all surrounding parts were lighted up, there was +complete darkness amongst the trees in the garden of Gethsemane. +Judas, well knowing this, had been careful to procure lanterns +and torches, to render the execution of his purpose easy; and +now, leading the way, he cometh, "and with him a great multitude +with swords and staves, from the Chief Priests, and the +Scribes, and the elders of the people. Now he that betrayed +Him had given them a token," whereby the servants of the High +Priests might surely know which was Jesus. Judas had told +them, "Whomsoever I shall kiss, that same is he; take him, hold +him fast, and lead him away safely." A kiss was in those times +a common form of salutation; and a sign or token of respect and +regard: Judas Iscariot now made use of it for a very different +purpose.</p> + +<p>"And as soon as he was come," with his band, into the +garden, "he went before them, and drew near unto Jesus to kiss +him. And forthwith he came to Jesus, and said, Hail, master; +and kissed him. And Jesus said unto him, Friend, wherefore +art thou come? Judas, betrayest thou the Son of man with a kiss?" +Jesus did not ask this question because He needed to be told; +but in order to give Judas another warning against the sin he +was about to commit.</p> + +<p>The officers did not immediately lay hold upon Jesus; we can +well believe that His calm and dignified behaviour, and His +question to Judas, struck them with awe.</p> + +<p>But Jesus, knowing all things that should come upon Him, +now showed his readiness to do his Father's Will: for "he went +forth and said unto them, Whom seek ye? They answered him, +Jesus of Nazareth. Jesus saith unto them, I am he." As soon +then as He had said unto them I am He they went backward, and +fell to the ground: whether in fear or out of respect, we are +not told; but in any case their behaviour made it clear that the +Saviour's sacrifice was a voluntary act; for He could certainly, +even as a man, have escaped. "Then asked he them again, +Whom seek ye? And they said, Jesus of Nazareth. Jesus +answered, I have told you that I am he: if therefore ye seek me, +let these go their way." Even at such a moment, Jesus took care +for His disciples, that they might not suffer with Him: "that +the saying might be fulfilled which he spake, Of them which +thou gavest me I have lost none."</p> + +<p>By this time, the officers seem to have recovered from their<span class="pagenum"><a name="Page_139" id="Page_139">[Pg 139]</a></span> +surprise and alarm: "Then came they and laid hands on +Jesus, and took him." The disciples now seem to have thought +that it was time for them to use the two swords, which they had +brought for the deliverance of their Master. "And behold one +of them which were with Jesus, Simon Peter, having a sword, +stretched out his hand and drew his sword, and struck a servant of +the High Priest's and smote off his ear; the servant's name was +Malchus." "And Jesus answered and said, Suffer ye thus +far." These words seem to have been addressed to the Roman +soldiers, who would naturally be made very angry by such an +occurrence taking place; therefore he asked for their forbearance; +though he at once removed the cause of complaint—"for he +touched the ear of the wounded man, and healed him."</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXXV_JESUS_TAKEN_BEFORE" id="Chapter_XXXV_JESUS_TAKEN_BEFORE"></a><span class="smcap">Chapter XXXV.</span>—JESUS TAKEN BEFORE +ANNAS AND CAIAPHAS.</h2> + +<p class="noindent"><span class="smcap">After</span> He had healed Malchus, Jesus said unto Peter, "Put up +again thy sword into his place: for all they that take the sword +shall perish with the sword. Thinkest thou that I cannot now +pray to my Father, and he shall presently give me more than +twelve legions of angels? But how then shall the Scriptures be +fulfilled, that thus it must be? The cup which my Father hath +given me, shall I not drink it?" Here Jesus plainly declares +that He <i>gave</i> Himself to fulfil the Scriptures, which declared, that +in no other way could man be redeemed from the curse of the Law. +His sufferings and death were the means appointed by the Father +for the redemption of man; but His sufferings and death were +voluntary—no man could <i>take</i> His life unless He chose to give +it. He <i>could</i> have saved Himself, but then His work would +have been unfinished, and mankind for ever lost. Therefore was +He willing to drink the cup which His father had given Him. +"In that same hour Jesus answered and said unto the Chief +Priests and captains of the temple, and to the multitudes, and to +the elders, which were come to him, Are ye come out as against +a thief with swords and staves for to take me? I sat daily with +you teaching in the temple, and ye laid no hold on me: ye +stretched forth no hands against me: but the Scriptures must be +fulfilled; this is your hour and the power of darkness."</p><p><span class="pagenum"><a name="Page_140" id="Page_140">[Pg 140]</a></span></p> + +<p>Here, again, Jesus showed that those who came against Him, +could only succeed because the time was now come, when they +were allowed to execute their wicked purposes, "that the Scriptures +of the prophets might be fulfilled."</p> + +<p>Jesus Christ had now given Himself into the hands of His +enemies: the disciples seeing this, and being perhaps afraid of +sharing His fate, did the very thing they had lately thought +impossible when their Lord had warned them of it. "Then all +the disciples forsook him, and fled." "Then the band and the +captain and officers of the Jews took Jesus, and bound him, and +led him away to Annas first; for he was father-in-law to Caiaphas, +which was the High Priest that same year."</p> + +<p>It has already been said that the Romans had made Caiaphas +High Priest instead of Annas. Annas had filled that office for +eleven years, and ought to have continued in it as long as he +lived: but the Romans, who had no regard to the Jewish Law, +had made this change.</p> + +<p>The Jews, however, had a great respect for Annas as their +rightful High Priest; and in spite of the Romans they still considered +and treated him as such; and therefore, in the first place, +they took Jesus before him, that he might advise them as to what +was next to be done.</p> + +<p>As they were on their way, leading their prisoner, "there +followed him a certain young man, having a linen cloth cast +about his naked body": this young man felt sufficient interest in +Jesus to follow Him; "but when," for some reason which we are +not told, "the young men" who guarded the Lord, "laid hold on +him," he gave a further proof of the fear which now prevailed +amongst all the disciples and followers of Jesus; for "he left the +linen cloth" upon which they had laid hold, "in their hands," and +so escaping, "fled from them naked."</p> + +<p>This young man seems to have been clothed in the manner +common to the poorer sort of people in those days. Even in later +times travellers tell us, that in some places the Arabs only wear +a large blanket or sheet, wrapped round them in a peculiar +manner; and that the same thing is done in some parts of Palestine +also. Annas, it would seem, sent Jesus at once to Caiaphas; +no doubt fear of the Romans who had unlawfully deprived him +of his dignity, prevented his exercising that authority, which by +the law of God still belonged to him, and to him only: so he +sent Jesus away at once. "Then they took him, and led him<span class="pagenum"><a name="Page_141" id="Page_141">[Pg 141]</a></span> +away to Caiaphas the High Priest. (Now Caiaphas was he, +which gave counsel to the Jews, that it was expedient that one +man should die for the people)." Jesus was then brought into +the High Priest's house, where were assembled with him all the +Chief Priests and Scribes; evidently waiting for the return of +those whom they had sent out, under the guidance of Judas +Iscariot, to take Jesus. Mean time, Peter and John had so far +recovered themselves, as to venture to follow Jesus at a distance: +for they really loved their Master, and were anxious to learn +what would become of Him. "And Simon Peter followed Jesus +afar off, unto the High Priest's palace, and so did another disciple: +that disciple was known unto the High Priest, and went in +with Jesus into the palace of the High Priest." "That disciple" +here spoken of, was John, who himself gives us the account of +the matter. He was in some way known to Caiaphas, and was +therefore allowed to go into the palace. "But Peter stood at +the door without." John, who had been admitted into the +High Priest's palace, was not one of those selfish people who +care only for their own comfort: he thought of Peter standing +outside, and went out and spake unto the young woman, +who, according to the custom of the Hebrews, kept the door or +acted as porter; and in consequence she "brought in Peter," who +joined the servants and attendants: "and when they had kindled +a fire in the midst of the hall, and were set down together, Peter +sat down among them, and warmed himself at the fire; and sat +with the servants to see the end."</p> + +<p>Though the month Abib, which answers to our April, is very +much warmer in Palestine than it is here, still the nights are +often very cold; and a gentleman who travelled in Galilee tells +us, that even in the month of May, an Arab chief who entertained +him, had a fire lighted in a ruined building for them to sit +by, because it was cold.</p> + +<p>The fire now kindled by the attendants, though in the same +hall, was no doubt at some distance from that part where Jesus +was standing before the High Priest; whilst John, being known +to Caiaphas, was probably standing much nearer to his beloved +Master.</p> + +<p>"The High Priest then asked Jesus of his disciples, and of +his doctrine. Jesus answered him, I spake openly to the world; +I ever taught in the synagogue and in the temple, whither the +Jews always resort; and in secret have I said nothing"; that is,<span class="pagenum"><a name="Page_142" id="Page_142">[Pg 142]</a></span> +He had said nothing in secret contrary to what He had taught in +public, and therefore instead of now answering such questions, Jesus +referred Caiaphas to those who, having heard Him, were able to +bear witness as to what He had said. "Why askest thou me? +ask them which heard me, what I have said unto them: behold, +they know what I said. When he had thus spoken, one of the +officers which stood by struck Jesus with the palm of his hand +(or with a rod which he held in his hand), saying, Answerest thou +the High Priest so?" Jesus quietly rebuked this man, showing +that if he had said or done what was wrong, the officer should +have accused Him of it in a proper way, and not have struck +Him, contrary to the law, which forbids any one to be treated as +guilty until proved to be so. "Jesus answered him, If I have +spoken evil, bear witness of the evil; but if well, why smitest +thou me?"</p> + +<p>The Jews knew very well that they could not ask the Romans +to put Jesus to death, unless they could find some fault to lay +to His charge: they must get persons to witness or declare, +that He had done things for which He deserved to die; and they +well knew that no one could with truth do this. Therefore, "the +Chief Priests, and elders, and all the council, sought false witness +against Jesus to put him to death; but found none" to +answer their purpose: "yea, though many false witnesses came, +yet found they none," whose testimony would be sufficient: "for +many bear false witness against him, but their witness agreed +not together." No man could be put to death unless two witnesses +gave testimony as to his guilt: if witnesses speak the +truth, their testimony must be the same: but naturally when +witnesses tell lies, one will say one thing and one another, and +therefore the words of these men who spake against Jesus, "agreed +not together."</p> + +<p>The sin of the Chief Priests and elders was very great; they +<i>sought</i> for false witnesses: unhappily, there never is any difficulty +in finding men who care so little for what is right, that for a +bribe or reward they are ready to tell lies; but if liars are the +children of the Devil, what must those be who <i>encourage</i> them, +and almost force them to speak untruly? "Thou shalt not bear +false witness against thy neighbour," is one of the commandments: +let us be very careful not to break this commandment, +even unintentionally. We may not <i>mean</i> to say what is <i>not</i> true, +and we may not <i>mean</i> to make mischief; but we shall certainly<span class="pagenum"><a name="Page_143" id="Page_143">[Pg 143]</a></span> +do both, unless we are very careful always to repeat <i>exactly</i> what +we see or hear, <i>adding</i> nothing, and <i>leaving out nothing</i>. Even +the manner or tone of voice in which anything is said or done, +makes a difference. For instance, things may be done or said in +fun, and there may be no harm in them; but if you repeat them, +as if they were done or said in earnest, they may appear very +wrong; and so you will cause people to be blamed, and thought +ill of, when they do not deserve it.</p> + +<p>There is, perhaps, no commandment which we all break more +frequently than the ninth—not wilfully; few, it is to be hoped, +would act so wickedly as to do that; but from carelessness: by +chattering about other peoples' concerns; repeating things when +we are not <i>sure</i> they are true; telling tales; and so on. Our +God is a God of truth: we are told that He loves truth in the +inward parts, that is, in the heart; and therefore if we love Him, +we shall always speak the truth from the heart, and be very +careful to tell the whole truth, and nothing but the truth, even +in the smallest matters. The perfect truth that God requires, +forbids deceit of all kinds. We may deceive others by our actions, +and even by our silence; but let us ever remember, that all +deception is in the eyes of God as the sin of lying, that sin +which is an abomination to the Lord.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXXVI_JESUS_CONDEMNED_BY" id="Chapter_XXXVI_JESUS_CONDEMNED_BY"></a><span class="smcap">Chapter XXXVI.</span>—JESUS CONDEMNED BY +CAIAPHAS.</h2> + +<p class="noindent"><span class="smcap">"At</span> the last came two false witnesses." They did not mean +to speak the truth; all that they wished was to please the +Priests, who, far from desiring them to speak truly, only wanted +something to be said, which would give them an excuse for +having Jesus put to death. The two witnesses who now came +before them, furnished them with the pretence they sought for: +these men "bare false witness against him, saying, We heard +him say, I am able to destroy the temple of God, and to build +it in three days. I will destroy this temple that is made with +hands, and within three days I will build another made without +hands."</p> + +<p>Now this is an instance of bearing false witness, by misrepresenting +the words spoken, and twisting their meaning to<span class="pagenum"><a name="Page_144" id="Page_144">[Pg 144]</a></span> +something which they were never intended to express. We have +read that Jesus did say in reference to His own body, "Destroy +this temple, and in three days I will raise it up." The Jews did +not understand what He meant; but that did not justify these +witnesses in what they now said, for Jesus had <i>not</i> said, "I <i>will</i> +<span class="smcap">DESTROY</span> this temple," nor had He said one word of "<i>building</i>." +These witnesses meant to make it appear, that He had said that +He would destroy the temple so dear to the Jews, and that in +three days He would <i>build</i> another. "But neither so did their +witness agree together." The Priests and elders were, however, +too anxious to condemn Jesus, to be particular about that; for to +speak disrespectfully of the temple was looked upon as blasphemy, +and blasphemy was a crime to be punished with death. +Blasphemy is really speaking disrespectfully of the Majesty and +Power of the Almighty—Father, Son, and Holy Ghost; and +ascribing to man that power which belongs to God alone.</p> + +<p>After these two false witnesses had spoken, "the High Priest +arose, and stood up in the midst, and asked Jesus, and said unto +him, Answerest thou nothing? what is it which these witness +against thee?"</p> + +<p>Our Lord would make no reply to charges which even His +enemies must have known to be false; and therefore He "held +his peace, and answered nothing. Again the High Priest asked +him, Art thou the Christ, the Son of the Blessed? I adjure thee +by the living God, that thou tell us whether thou be the Christ, +the Son of God."</p> + +<p>To "adjure" was to call upon a person to speak the truth +in the Name of God. Any one so <i>adjured</i> was looked upon as +bound by the most solemn oath to speak the whole truth. When, +therefore, the High Priest called upon Jesus in this solemn +manner to say whether He really was the promised Messiah, the +Son of God, our Lord kept silence no longer; but in an equally +solemn manner answered the question, adding words spoken by +the prophet Daniel—words always understood by the Jews to +be a prophecy respecting the Messiah: therefore, by applying this +prophecy to Himself, Jesus declared most plainly that He was +indeed the Messiah. In His answer to the High Priest, as to +whether He was the Christ, the Son of the Blessed God Almighty, +Jesus used the Jewish form of saying that what had been stated +was true. "Jesus saith unto him, Thou hast said"; and then +He added, "I am: nevertheless I say unto you, Hereafter shall<span class="pagenum"><a name="Page_145" id="Page_145">[Pg 145]</a></span> +ye see the Son of man sitting on the right hand of power, and +coming in the clouds of heaven."</p> + +<p>"Then the High Priest rent his clothes, saying, He hath +spoken blasphemy." The High Priest had asked his solemn +question without any intention of believing the answer: he must +have felt sure what the answer would be, and therefore he had +asked the question, that he might be able to accuse Jesus of +claiming for Himself, a man, the honour due to God alone. To +show his grief and horror at such a dreadful sin as blasphemy, +he, according to the Jewish custom, rent his robe.</p> + +<p>Then appealing to those around him, Caiaphas asked, "What +further need have we of witnesses? behold, now ye have heard +his blasphemy. What think ye?"</p> + +<p>There could be no doubt of the answer to such questions. +The Priests, and Scribes, and elders were bent upon destroying +their victim; and gladly seizing the opportunity now given them +by the High Priest, "They answered and said, He is guilty of +death,"—that is, He is guilty of a crime which the Law of Moses +orders to be punished with death. "And they all condemned +him to be guilty of death."</p> + +<p>The Priests and elders had now accomplished their work, +as far as they were concerned; but its final execution did not +rest with them. Judæa was a Roman province, and as such the +Jews could put no man to death without the permission of the +Roman governor, who was at that time Pontius Pilate. To +obtain Pilate's consent was the next step to be taken; and that +the Jews determined to set about as soon as possible in the +morning. It was now about midnight of the Thursday—the day +on which Jesus had eaten the last Supper with His disciples. +Some six or seven hours must pass before Jesus could be taken +before Pilate, and this time the Jews occupied in ill using and +mocking our innocent and holy Lord.</p> + +<p>The Priests and elders having passed sentence upon Jesus, +now left Him in the hands of the attendants and soldiers, who, +as we have said, passed the rest of the night in ill treating Him. +"And the men that held Jesus mocked him and smote him: and +some began to spit on him, and to cover his face, and to buffet +him, and to say unto him, Prophesy unto us, thou Christ, Who +is he that smote thee? and the servants did strike him with the +palms of their hands."</p> + +<p>To spit upon a person, was the greatest affront and indignity<span class="pagenum"><a name="Page_146" id="Page_146">[Pg 146]</a></span> +that could be offered by one man to another: it signified the +utmost scorn and contempt. Then, in mockery of our blessed +Lord's claim to be the Messiah, the Son of God, He was blindfolded, +and then desired to show His divine power, by telling +the names of those who struck Him on the face. It is most +painful to think of Jesus being so treated: for our sakes He +bore meekly and patiently this savage treatment. He might +with one word have put an end to it, and struck dead those who +thus insulted Him. But these indignities were a part of the cup +appointed for Him by the Father, and this cup He was ready to +drink to the last drop, for the redemption of man. Should we +not love the Lord in heart and in deed, for all that He has done +and suffered for us?</p> + +<p>"And many other things blasphemously spake they against +him." Thus passed the hours of this terrible night.</p> + +<p>All this time Peter sat in some part of the Palace; "and there +cometh one of the maids of the High Priest, the damsel that kept +the door, unto Peter: and when she saw Peter warming himself, +she looked earnestly upon him," as if trying to remember where +she had seen him before. Then she said to those around, "This +man was also with him"; and, referring to Peter himself to confirm +her statement, she asked, "Art not thou also one of this +man's disciples?" We may well believe that Peter was horrified +at the treatment he had seen inflicted upon his Master; and most +probably, in spite of all Jesus had said, Peter was disappointed at +His not taking some signal measures to check His persecutors. +This for a time weakened his faith, and made him fearful that +if he confessed himself to be a disciple, he might bring upon +himself similar treatment, to that which Jesus was silently and +calmly undergoing. In his perplexity and fear, therefore, he +committed a fearful sin; for in answer to the damsel's question, +"Art not thou also one of this man's disciples?" "he saith, +I am not." But the damsel was not convinced, and presently +said, "And thou also wast with Jesus of Nazareth, of Galilee." +One departure from truth is sure to lead to another: and now +Peter even pretends not to understand what she can possibly +mean by charging him with being one of Christ's disciples: thus +"he denied him before them all, saying, Woman, I know him not. +I know not, neither understand I what thou sayest."</p> + +<p>Perhaps Peter now hoped that he had silenced his accusers, +and should be left in peace; but he was shortly undeceived.<span class="pagenum"><a name="Page_147" id="Page_147">[Pg 147]</a></span> +"The servants and officers stood there, who had made a fire of +coals; for it was cold: and they warmed themselves: and Peter +stood with them, and warmed himself. They said therefore unto +him, Art not thou also one of his disciples? He denied it, and +said, I am not. One of the servants of the High Priest, being +his kinsman whose ear Peter cut off," seems, however, to have +recognized Peter as the person who did this act, and saith, "Did +not I see thee in the garden with him?" What had been denied +before was not likely to be confessed now. "Peter then denied +again; and he went out into the porch; and immediately the +cock crew."</p> + +<p>These three denials,—first, to the damsel; secondly, to the +servants and officers; and thirdly, to the kinsman of Malchus,—which +are related in the different Gospels, all took place much +at the same time, and are therefore to be looked upon as one act: +thus we see how every word spoken by Jesus on the subject of +Peter's denial came true. He said that before it was time for the +cock to crow at all, Peter would have denied Him three times; +and this he had done, and the warning voice of the cock had been +heard for the first time.</p> + +<p>If we resist the Devil, he will flee from us: if we give way +to one temptation, we shall be more likely to fall again: so it +was with Peter. "When he was gone out into the porch, after +a little while another saw him, and said, Thou art also of them. +And Peter said, Man, I am not. And another maid saw him, +and began to say to them that stood by, This fellow was also +with Jesus of Nazareth. This is one of them." Peter now added +to his sin, "for he denied with an oath, I do not know the +man,"—thus calling upon God as a witness to the truth of what +he was saying. This was Peter's second denial of his Lord and +Master.</p> + +<p>About an hour afterwards, when it was nearly three o'clock +in the morning, Peter seems to have been again in the hall, +where the soldiers were waiting with Jesus, until it should be +time for them to take Him before Pontius Pilate, the Roman +governor. Here the third denial took place.</p> + +<p>Before we go further, some little explanation is necessary. +You know that in different countries, as in France, Spain, China, +&c., the people speak different languages; so that without learning +one another's language, the natives of different countries +cannot talk to each other. But even in different parts of the<span class="pagenum"><a name="Page_148" id="Page_148">[Pg 148]</a></span> +same country, the people often pronounce their words in such +a different manner as to make it almost a different language, so +that the "dialect," or manner of speaking, in one province, would +be hardly understood in another province of the same country. +Even in England we have something of the same kind; and if +you were to hear the people of Yorkshire or of Somersetshire +talking to each other, you would not understand much of their +conversation.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXXVII_PETERS_THIRD_DENIAL" id="Chapter_XXXVII_PETERS_THIRD_DENIAL"></a><span class="smcap">Chapter XXXVII.</span>—PETER'S THIRD DENIAL.</h2> + +<p class="noindent"><span class="smcap">When</span> Peter had returned into the hall where Jesus still was, +another man "confidently affirmed, saying, Of a truth this fellow +also was him: for he is a Galilean." The Jews, who were natives +of Galilee, used a different dialect to that of the inhabitants of +Judæa; and this man, having heard Peter speak, at once perceived +that he was a Galilean, and doubtless the follower of Jesus. But +Peter at once said, "Man, I am not": he would not even now +allow that he was a Galilean; but the fact was too plain; for his +manner of speaking betrayed or showed that he was certainly +a native of Galilee. They that stood by could not therefore be +deceived, and said again to Peter, "Surely thou also art one of +them, for thou art a Galilean: and thy speech agreeth thereto, for +thy speech bewrayeth (or betrayeth) thee." Peter now went +still further in his denial, and added to his sin; for getting +frightened and angry, he allowed himself to use language sinful +in itself. "Then began he to curse and to swear, saying, I know +not the man: I know not this man of whom ye speak. And +immediately, while he yet spake, the cock crew; the second +time the cock crew. And the Lord turned and looked upon +Peter."</p> + +<p>What a look must that have been! a look of reproach for +Peter's sin; of grief for his sad fall mixed with love for His +weak and erring follower. Such as it was, it went straight to +Peter's heart; bringing all things to his memory, and making +him feel deeply the sin he had committed against One, whom he +did truly love; though under temptation, he had acted very +contrary to what that love demanded from him. But the +Saviour's look awakened all Peter's better feelings: "And Peter<span class="pagenum"><a name="Page_149" id="Page_149">[Pg 149]</a></span> +remembered the word of the Lord, how that he had said unto +him, Before the cock crow thou shalt deny me thrice. Before +the cock crow twice thou shalt deny me thrice. And when he +thought thereon, he wept; he went out and wept bitterly."</p> + +<p>Peter's tears were tears of true repentance: we know this, +because in future we find him no longer confident in himself, and +boasting of his love, but humble, and looking to God for +strength; whilst he devoted his life to doing his Master's work, +never letting the fear of man prevent his declaring the truth, as +it is in Jesus.</p> + +<p>When we blame Peter for denying the Lord, let us remember +that he sinned, <i>because</i> he trusted too much in himself, and +did not watch and pray as he ought to have done. This is a +warning to us, not to do as he did. But let us also remember, +that having sinned, he repented truly; and showed his repentance, +by his changed conduct during the rest of his life. Here +is an example for us to follow.</p> + +<p>This terrible night was over at last. "And straightway in +the morning, as soon as it was day" (about four o'clock in the +morning of Friday), the Chief Priests seem to have called the +whole Council of the Sanhedrim together, to consult what was +next to be done to secure their object: "they took counsel +against Jesus to put him to death. And they led him into their +council, saying, Art thou the Christ? tell us." Jesus had already +answered this question before Caiaphas, and knowing their +motive in repeating it, "he said unto them, If I tell you, ye will +not believe. And if I also ask you, ye will not answer me, nor +let me go." Jesus would not, however, allow them to suppose +that He denied being the Messiah: and He therefore repeated the +words, which they chose to call blasphemy, saying, "Hereafter +shall the Son of man sit on the right hand of the power of God. +Then said they all, Art thou then the Son of God? And he said +unto them, Ye say that I am. And they said, What need we +any further witnesses? for we ourselves have heard of his own +mouth."</p> + +<p>"Then Judas, which had betrayed him, when he saw that he +was condemned, repented himself, and brought again the thirty +pieces of silver to the Chief Priests and elders, saying, I have +sinned in that I have betrayed the innocent blood." Some +feelings of sorrow and remorse for having given up an innocent +man to be put to death, now led Judas to bring back the "reward<span class="pagenum"><a name="Page_150" id="Page_150">[Pg 150]</a></span> +of iniquity," and at once to confess his own sin, and bear witness +to the innocence of Jesus. Perhaps he had a hope of thus saving +Jesus from the fate which awaited Him: if so, Judas soon learnt, +what many have learnt before and since, that it is easy to do +wrong, but by no means easy to undo the wrong when done. Many +of us, in a moment of passion or self-will, commit acts which +embitter our whole future lives. Let the young beware, lest they +bring upon themselves such life-long misery; they may truly +repent and mourn, and God, for Jesu's sake, may forgive the +sin; but the act itself, and its bitter consequences, can never be +undone.</p> + +<p>The Priests and elders cared not whether Jesus was innocent +or guilty, so as they could treat Him as if He <i>were</i> guilty. His +holy life, His heavenly teaching, showed them their own sinfulness, +and therefore it was <i>because</i> He was good, that they sought +to destroy Him. Neither did they care for Judas's sufferings: +they had gladly profited by his sin, and given him the reward +agreed upon: now that they had got from him all that they +wanted, they cared not what became of the miserable sinner. +And this is often the case amongst men, who to gain something +they want, persuade others to do wrong. Those who have sinned +to help them, may afterwards be filled with remorse and misery; +but they will meet with neither help nor pity from those who +led them into sin. Like the Priests, they will say, What is that +to us?</p> + +<p>In vain did Judas look for pity from his partners in guilt; +the unfeeling answer of the Priests was, "What is that to us? +see thou to that." Had Judas repented truly, he would, like +Peter, have gone out and wept bitterly, and sought forgiveness +of his Lord; but, unable to bear the feeling of remorse which +lay heavy upon his heart, he committed a crime for which there +is no repentance: "he departed, and went and hanged himself, +and falling headlong, he burst asunder in the midst, and all his +bowels gushed out." What may be the exact meaning of this +passage, it is difficult to say; but it is certain that Judas perished +in some remarkable and dreadful manner.</p> + +<p>After Judas had departed from the Council, leaving the +money behind, "the Chief Priests took the silver pieces, and said, +It is not lawful for to put them into the treasury, because it is +the price of blood."</p> + +<p>The Jews considered it unlawful to put into the treasury of<span class="pagenum"><a name="Page_151" id="Page_151">[Pg 151]</a></span> +the temple, any money which had been got by taking away life. +The executioners, whose duty it was to put criminals to death, +were not allowed to make any offering to the treasury, because +the money that they gained was looked upon as the price of blood. +These Priests, who were ready to break a positive commandment +by putting an innocent person to death, would not break the Law +in a small matter.</p> + +<p>The fact is, that by this time the religion of the Jews had +become a mere form: they made a great fuss about observing +ceremonies and customs, which required no self-denial; but they +did not care to obey the Will of God, when it interfered with +their own wishes and inclinations. They had had no scruple in +buying the life of an innocent man, but they would not put the +price of his blood into the treasury. So "they took counsel," or +consulted together, as to what should be done with the silver pieces, +"and bought with them the potter's field, to bury strangers in." +By "strangers" was probably meant Jews, who came from distant +parts of the country, or from some of the nations through which +Jews were scattered: these people had, of course, no burial-place +of their own in Jerusalem, and therefore this field was +bought, in order that any foreign Jews, who died in the city, +might be buried there.</p> + +<p>The potter's field lay to the S.E. of Jerusalem, on the other +side of the brook Gihon. From this time, this field was called +"Aceldama," a Hebrew word, meaning the Field of Blood: now +the Christians in those parts call it "the holy field."</p> + +<p>This buying of the field, was foretold 457 years before, in the +time of Ezra. "Then was fulfilled that which was spoken by +Jeremy the prophet, saying, And they took the thirty pieces of +silver, the price of him that was valued, whom they of the children +of Israel did value; and gave them for the potter's field, as +the Lord appointed me."</p> + +<p>This prophecy is not, however, to be found in the book which +we call by the name of Jeremiah, but in that of Zechariah (xi.), +another of the prophets. The Jews had an old custom of dividing +the Scriptures of the Old Testament into three parts. The First +Part, called "the Law," contained the books of Moses and those +of Kings and Chronicles: the Psalms formed the Second Part: +and the Third Part contained the writings of the prophets. As +this Third Part began with the prophecies of Jeremiah, the whole +division was often called by his name; and thus any words<span class="pagenum"><a name="Page_152" id="Page_152">[Pg 152]</a></span> +spoken by another prophet, might be said to be in Jeremy or +Jeremiah.</p> + +<p>The Priests and the whole Council of the Sanhedrim had +condemned Jesus to death, for what they called blasphemy; and +the next step was to get Pilate's permission to execute the +sentence. "And the whole multitude of them arose, and bound +Jesus, and when they had bound him, they led him away from +Caiaphas unto the Hall of Judgment, and delivered him to Pontius +Pilate the governor: and it was early," probably about five o'clock +in the morning. "And they themselves went not into the +Judgment Hall lest they should be defiled; but that they might +eat the Passover."</p> + +<p>These Jews were <i>preparing</i> to eat the Passover, in the +evening of that day, Friday; but Jesus and His disciples had +eaten it the evening <i>before</i>; that is, on Thursday. This difference +needs some explanation. We divide our year into 12 months, +some of 30 days, and some of 31, whilst, as a general rule, February +has only 28. The earth on which we live goes round the sun in +365 days and 6 hours, all but a few minutes. By "the day" we +mean 24 hours, or what we call a day and a night. Our 12 +months, therefore, contain the 365 days; but the extra hours are +unaccounted for. Now in four years the 6 extra hours amount +to 24—another day: and therefore every fourth year February +has an additional day to provide for them. The year in which +February has 29 days is called "Leap Year," because we seem +to leap over a day. For instance, suppose Christmas Day to be +on Saturday one year, it would naturally fall on Sunday the next +year: but if it were Leap Year, it would leap over Sunday and +fall upon Monday instead. Our year is called a Solar Year, +because it is regulated by the course of the earth round the sun, +and <i>Sol</i> is the Latin word for the Sun.</p> + +<p>The Jews, on the contrary, divided their year according to the +course of the Moon, which goes round the Earth in something +more than thirty days. Theirs was a Lunar Year, because <i>Luna</i> +is Latin for the moon.</p> + +<p>The twelve months amongst the Jews had not the same fixed +number of days every year, because they reckoned the month to +begin when the new moon first appeared. This practice often +led to mistakes, so that what ought to have been the 14th day +of any month was frequently called the 15th, or the 13th. +Something of this kind seems to have taken place at this time:<span class="pagenum"><a name="Page_153" id="Page_153">[Pg 153]</a></span> +so that whilst Jesus and His disciples ate the Passover on the +evening of the right day, the 14th of Nisan or Abib (answering +to the end of March with us), many of the Jews celebrated the +feast on the next day, calling that the 14th, though it was, in +reality, the 15th.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXXVIII_JESUS_SENT_BY_PILATE_TO" id="Chapter_XXXVIII_JESUS_SENT_BY_PILATE_TO"></a><span class="smcap">Chapter XXXVIII.</span>—JESUS SENT BY PILATE TO +HEROD.</h2> + +<p class="noindent"><span class="smcap">Whatever</span> might be the cause, it is plain that the Priests and +elders were preparing to keep the Passover, on the evening <i>after</i> +that on which Jesus had eaten it with His disciples: and that +lest they should be defiled and rendered unclean according to the +Law, they would not enter the Judgment Hall, which was full of +Roman soldiers. Any Jew who (in one of the many ways) +became unclean, could not partake of the Feast of the Passover: +and it was even held, that upon occasions of such peculiar holiness, +mixing with the Gentiles or heathens, made a Jew unclean; therefore, +to avoid all risk, they went not in. They did not consider +that all the laws about purity and uncleanness, were only meant +to show the necessity of being pure and holy in thought, word, +and deed; and that their persecution of an innocent being, rendered +them far more unclean in the sight of God, than any ceremonial +defilement could possibly do. But it was ever so; they +paid more attention to outward forms than to real holiness and +goodness. Let us beware never to fall into the like fatal sin.</p> + +<p>As the Jews would not go into the Judgment Hall, "Pilate +then went out unto them, and said, What accusation bring ye +against this man?" Instead of naming any crime of which their +prisoner had been guilty, the Jews merely answered, "If he were +not a malefactor, we would not have delivered him up unto thee. +Then said Pilate unto them, Take ye him, and judge him according +to your law." This was not at all what the Jews wanted, and +they "therefore said unto him, It is not lawful for us to put any +man to death."</p> + +<p>Some writers think that the Jews were <i>not</i> deprived of the power +of putting to death criminals found guilty according to their law; +but that at the time of this holy feast, it was <i>not lawful</i> for them +to put any man to death. In any case, in all this we see the<span class="pagenum"><a name="Page_154" id="Page_154">[Pg 154]</a></span> +hand of God; "that the saying of Jesus might be fulfilled, which +he spake, signifying what death he should die."</p> + +<p>"And they began to accuse him, saying, We found this fellow +perverting the nation, and forbidding to give tribute to Cæsar, +saying that he himself is Christ a king."</p> + +<p>In answer to Pilate's desire to know the crime of which they +accused Jesus, the Jews said not one word about blasphemy, for +which alone the Sanhedrim had condemned Him to be deserving +of death: they knew very well that Pilate would take no notice +of such a charge as that, for he, being a heathen, would care for +none of these things; and therefore, by a very false representation +of what Jesus <i>had</i> said, they now tried to make Pilate +believe that Jesus claimed to be king of Judæa; and that He +endeavoured to pervert or turn the nation from paying any obedience +to the Emperor of Rome. Such a charge as this could not +be disregarded by a Roman governor; for the Romans would +not tolerate anything like revolt or sedition in their conquered +provinces. "Then Pilate entered into the Judgment Hall again, +and called Jesus, and Jesus stood before the governor, and the +governor asked him, saying, Art thou the king of the Jews? Jesus +answered him, Sayest thou this thing of thyself, or did others tell +it thee of me?" The meaning of this question was, Dost thou +ask this question of thyself, from a real wish to know whether I +am the Messiah so long expected by the Jews? or have others +laid it to my charge as a crime, that I have declared myself to be +that Christ their king? "Pilate answered, Am I a Jew?" meaning +that as he was not a Jew, he was not likely to know or care whether +Jesus was the Messiah or not; and then he called upon Jesus to +tell him for what crime He had been delivered up by His own +countrymen, who had thus plainly shown that they did not believe +Him to be their Messiah. "Thine own nation and the Chief +Priests have delivered thee unto me: what hast thou done?" +Jesus in his answer, showed Pilate, that, declaring Himself to be a +king, could be no crime against the Roman Emperor, as He neither +claimed nor sought for power upon earth: if He had done so, His +followers would have fought for Him. "Jesus answered, My +kingdom is not of this world: if my kingdom were of this world, +then would my servants fight, that I should not be delivered to the +Jews: but now is my kingdom not from hence. Pilate, therefore, +said unto him, Art thou a king then?" that is, dost thou really mean +that thou art a king? "Jesus answered, and said unto him, Thou<span class="pagenum"><a name="Page_155" id="Page_155">[Pg 155]</a></span> +sayest that I am a king. To this end was I born, and for this +cause came I into the world, that I should bear witness unto the +truth. Every one that is of the truth heareth my voice."</p> + +<p>Jesus here states again the nature of His kingdom. It was +founded only upon truth. His conquests were to be only over +falsehood and sin. He came into the world on purpose by His +words to bring men to believe all that God had said, and to do +His Will in all things; such were to be His subjects. He came +to win the <i>hearts</i> of men, and rule and govern them. Such a +kingdom could in no way interfere with the dominion of Cæsar, +or any other earthly sovereign. On the contrary, those whose +hearts are ruled by Christ, will be the most obedient subjects to +the powers that be.</p> + +<p>Pilate was evidently convinced by the words of Jesus, that +He could in no way be found guilty of stirring up the people to +disobey Cæsar, but before he told the Jews this, he put to our +Lord the question, "What is truth?" that is, what dost thou +mean by that truth, which will make every one hear Thy words. +Had Pilate asked this important question with a sincere desire to +<i>know</i> the truth, it would have been a happy day for him; for the +truth which Jesus would have taught him, is the only thing to +give real happiness in life or death. But Pilate did not even +wait for an answer, for when "he had said this, he went out +again to the Jews, and saith unto the Chief Priests and to the +people, I find no fault in this man; I find in him no fault at all." +Thus did the Roman governor, a heathen, bear witness to the +blamelessness of our blessed Lord; but the Jews, determined on +the death of their victim, would by no means accept such a sentence. +It is plain from all that follows, that though Jesus remained +in the Hall, He was so placed as to be able to hear all that was +said outside.</p> + +<p>"And the Chief Priests accused him of many things: but +when he was accused of the Chief Priests and elders, he answered +nothing. Then said Pilate unto him, Hearest thou not how many +things they witness against thee? And he answered him to never +a word. And Pilate asked him again, saying, Answerest thou +nothing? Behold how many things they witness against thee. +But Jesus yet answered nothing: insomuch that the governor +marvelled greatly."</p> + +<p>Men are in general eager enough to say all they can in their +own defence, especially when conscious of their innocence: well,<span class="pagenum"><a name="Page_156" id="Page_156">[Pg 156]</a></span> +therefore, might Pilate be astonished at the calm and dignified +conduct of one accused of so many crimes; and whom even he +held to be guiltless. But our Lord's behaviour was thoroughly +consistent with His character, and with His work. When He had +an opportunity of declaring the great truth that he was the Son +of God, the Messiah, then He spake boldly before the Priests and +the Council, as well as to Pilate: but now, when the Jews were +saying all manner of evil falsely against Him, He treated their +charges with the silent contempt they deserved. But this +seems to have increased the rage of His accusers, "and they were +the more fierce, saying, He stirreth up the people, teaching +throughout all Jewry, beginning from Galilee to this place."</p> + +<p>It was true that Jesus had taught throughout the whole +land of Judæa: but the Jews wished to make Pilate believe +that his object was to stir up the people to rebellion against +Cæsar, and other crimes: whereas all He did was to stir up +the people to believe in Him as the Messiah, and to turn to +God with all their hearts, and keep His commandments. Pilate +was greatly perplexed what to do; he could not but see that Jesus +was innocent, and he had not strength of mind to do his duty +conscientiously, without any fear of what man could do unto +him: he was, therefore, too glad of an opportunity of throwing the +responsibility of passing sentence upon another; and when he +heard the Jews thus speaking of Galilee, "he asked whether the +man were a Galilean." In Galilee our Lord had dwelt from +childhood, and as a resident in that province, He was subject to +the authority of Herod Antipas, appointed by the Romans to be +king of Galilee. "And as soon as Pilate knew that he belonged +unto Herod's jurisdiction, he sent him to Herod, who himself also +was at Jerusalem at that time," in order to keep the Passover +Feast. Herod being acquainted with the Jewish religion and +customs, would be better able to judge between Jesus and His +accusers; and thus his opinion might help Pilate in deciding upon +the case.</p> + +<p>Herod Antipas (who had caused John the Baptist to be +beheaded) was, we are told, exceeding glad to see Jesus: he had +long been desirous to see One, of whom he had heard many +things; "and he hoped to have seen some miracle done by him."</p> + +<p>It does not seem that Herod wished to see Jesus from any +good motive, or from any desire to <i>learn</i> of Him, but simply out +of curiosity: he was, therefore, disappointed. Jesus worked no<span class="pagenum"><a name="Page_157" id="Page_157">[Pg 157]</a></span> +miracle, neither would He give any account of what He had done +and taught. Herod "questioned with him in many words; but he +answered him nothing. And the Chief Priests and Scribes stood +and vehemently accused him," as they had done before Pilate. +Herod was probably provoked by our Lord's silence: at any rate, +he allowed Him to be ill treated, and himself joined in showing +contempt for His claims to be a king: for in ridicule, "Herod +with his men of war set him at nought, and mocked, and arrayed +him in a gorgeous robe, and sent him again to Pilate."</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXXIX_JESUS_CONDEMNED" id="Chapter_XXXIX_JESUS_CONDEMNED"></a><span class="smcap">Chapter XXXIX.</span>—JESUS CONDEMNED.</h2> + +<p class="noindent"><span class="smcap">St. Luke</span> tells us, that "the same day Pilate and Herod were +made friends together: for before they were at enmity between +themselves." "Enmity" means just the contrary to friendship: +Pilate and Herod had quarrelled, as the different governors +throughout the Roman provinces were very apt to do. The Bible +does not tell us the cause of this enmity; but from other histories +we learn, that some time before this, Pilate had dedicated some +shields of gold to the Emperor Tiberius, and placed them in the +palace called Herodium, built by Herod the Great. The Jews +looked upon this as an insult to their religion, and with Herod's +permission, sent messengers to Rome, to petition the Emperor to +order these shields to be removed. This caused a quarrel between +Herod and Pilate: but when the latter, not wishing to help the +Jews in condemning Jesus, sent Him to Herod, the king, considering +this as an acknowledgment of his authority, was pleased; +and willing again to become friends with the Roman governor.</p> + +<p>The Herodium was a very large palace, consisting of two +separate buildings, one called Cæsareum and the other Agrippeum: +it stood near the temple. It is probable that Pontius Pilate +inhabited one of the buildings, and Herod the other, so that +Jesus was not long gone. Pilate, seeing that Herod had pronounced +no sentence against Jesus, was still more unwilling that +He should die: he was, however, too much afraid of the people +to act as a just Judge should have done, and set the prisoner at +liberty; so he thought that, if he offered to punish Him in some +way, he might satisfy the Jews, and yet save the life of his +innocent prisoner: to propose to punish Him at all was unjust; +but even this expedient availed nothing, as we shall see. Herod<span class="pagenum"><a name="Page_158" id="Page_158">[Pg 158]</a></span> +having sent Jesus back, it was necessary that Pilate should take +some further steps. "And Pilate, when he had called together +the Chief Priests and the rulers and the people, said unto them, +Ye have brought this man unto me, as one that perverteth the +people: and behold, I, having examined him before you, have +found no fault in this man touching those things whereof ye +accuse him. No, nor yet Herod: for I sent you to him; and, lo, +nothing worthy of death is done unto him. I will therefore +chastise him, and release him."</p> + +<p>There was a custom amongst the Jews at this time, that at +the Feast of the Passover the Jews might claim any one of the +criminals then under sentence of death for their crimes. Whoever +the Jews chose was to be set at liberty: this custom appears to +have been introduced by some Roman governor of Judæa, in +order to gain favour with the Jews; who were thus allowed +to choose one amongst the prisoners to be pardoned.</p> + +<p>"Now at that feast the governor was wont to release unto +the people a prisoner, whom they would; and they had then a +notable prisoner, called Barabbas, which lay bound with them +that had made insurrection with him, who had committed murder +in the insurrection. And the multitude, crying aloud, began to +desire Pilate to do as he had ever done unto them. (For of +necessity he must release one unto them at the feast.)"</p> + +<p>"Therefore, when they were gathered together, Pilate said +unto them, Ye have a custom, that I should release unto you +one at the Passover: Whom will ye that I release unto you? +Barabbas, or Jesus which is called Christ? Will ye therefore +that I release unto you the King of the Jews? For he knew +that the Chief Priests had delivered him for envy."</p> + +<p>The Roman governor saw truly that it was to gratify private +passions alone, that the Chief Priests had brought Jesus before +him; and, hoping that the people might be more just, he offered +them a choice between Jesus and one of the greatest criminals +then in prison: a man who had committed the very crime, which +the Priests pretended that Christ was trying to stir up the people +to commit; who, in the prosecution of his designs, had committed +the murder; and who was also a robber: his evil deeds +had been many; and many must have suffered from his wickedness +and violence. Well might Pilate hope, that the contrast +between such a man and Jesus, Whose whole life had been spent +in going about doing good, would have inclined the people to<span class="pagenum"><a name="Page_159" id="Page_159">[Pg 159]</a></span> +demand His liberty, and leave Barabbas to the fate he had so +justly deserved. But no; "the Chief Priests and elders persuaded +the multitude that they should ask Barabbas and destroy +Jesus. And they cried out all at once saying, Away with this +man, and release unto us Barabbas."</p> + +<p>One reason why Pilate strove anxiously to release Jesus was, +that during the night his own wife had some remarkable dreams +concerning our Lord: what they were, we are not told; but they +had convinced her that He was an innocent and righteous man, +and that it would be a sin to allow any harm to befall Him. +Therefore, "when Pilate was set down on the judgment seat, his +wife sent unto him, saying, Have thou nothing to do with that +just man": nothing, that is, in the way of punishing or harming +Him; "for I have suffered many things this day in a dream +because of him."</p> + +<p>"Pilate the governor therefore, willing to release Jesus, +answered and spake again to them, and said unto them, Whether +of the twain will ye that I release unto you? They said, +Barabbas. Then cried they all again, saying, Not this man, but +Barabbas. And Pilate answered and said again unto them, +What will ye then that I shall do with Jesus which is called +Christ? unto him whom ye call King of the Jews? And they +cried out again, Crucify him; they all say unto him, Crucify +him, Crucify him, Let him be crucified." Pilate made another +effort to save Jesus, by reminding the people of His innocence; +and in answer to their savage cry, "Crucify him, Crucify him," +he "said unto them the third time, Why? what evil hath he +done? I have found no cause of death in him: I will therefore +chastise him and let him go. And they cried out the more +exceedingly, Crucify him. And they were instant with loud +voices, requiring that he might be crucified. And the voices of +them and of the Chief Priests prevailed." Pilate could stand out +no longer; the people showed symptoms of breaking out into a +riot, which at that moment would have been a serious matter; +as there were an unusual number of Jews assembled for the +Passover, and Pilate had not soldiers enough to keep order, if +the people should make a disturbance. If anything like a riot +had occurred, the Emperor Tiberius would probably have considered +Pilate to blame; and would certainly have deprived him +of his office, and most likely of his life also. Pilate had not that +fear of God, which admits no fear of man; neither was his wish<span class="pagenum"><a name="Page_160" id="Page_160">[Pg 160]</a></span> +to save Jesus strong enough to make him risk his life to deliver +Him. As a heathen, the life of one man would seem to him of +little consequence; but whilst he gave way to the clamours of the +Jews, he performed a symbolical action, whereby he testified that +Jesus was innocent, and that he, Pilate, did not consent to His +death, though forced to allow it. For "when Pilate saw that +he could prevail nothing, but that rather a tumult was made, he +took water, and washed his hands before the multitude, saying, I +am innocent of the blood of this just person; see ye to it. Then +answered all the people, and said, His blood be on us, and on our +children." Fearful words in the sense in which they uttered +them! meaning, that if Jesus was innocent, they were quite +willing that the punishment for putting him to death should rest +upon them and upon their children. Little did they foresee how +dreadful would be that punishment; and how severely they and +their descendants would suffer, in consequence of the crime they +were wilfully committing. In one sense, we may all pray that +"His blood may be on us and on our children"; even as the +blood of the paschal lamb upon the door-posts turned aside the +visit of the destroying angel.</p> + +<p>In regard to Pilate's action on this occasion, we must recollect +that it was ordered by the Law of Moses, that if a man were found +dead in a field, and it was not known who or what had killed +him, the elders of the nearest city should sacrifice a heifer, or +young cow, with particular ceremonies: after which they should +wash their hands over the slain beast, and declare solemnly before +God, that they had had no hand in the death of the man, and +that they knew not by what means he had met his death. In +imitation of this custom, Pilate now washed his hands; meaning +thereby to show that, if Jesus were put to death, he was no party +to His death. But even in this Pilate was mistaken; for to allow +a bad action to be committed, when we can prevent it, is to incur +the guilt of it. As governor, Pilate might have refused to allow +Jesus to be slain, and it was his duty to do so: had a riot +followed, he could have been in no way guilty in the sight of +God: but Pilate, being a heathen, did not consider the matter in +this light. Do not many Christians, who should know better, +act upon the same principles as those which influenced the +Roman governor? They know some particular act to be +wrong, and yet it seems so expedient, so likely to be useful +in some way or other, that they do it. Then, again, they<span class="pagenum"><a name="Page_161" id="Page_161">[Pg 161]</a></span> +perceive that they ought to do something which may bring +trouble upon themselves, or displease some one whose favour +they wish to gain, and therefore they leave such action undone.</p> + +<p>"Pilate, willing to content the people," and put an end to the +tumult, "gave sentence that it should be as they required. And +he released unto them him that for sedition and murder was cast +into prison, whom they had desired."</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XL_JESUS_CONDEMNED_BY_PILATE" id="Chapter_XL_JESUS_CONDEMNED_BY_PILATE"></a><span class="smcap">Chapter XL.</span>—JESUS CONDEMNED BY PILATE.</h2> + +<p class="noindent"><span class="smcap">"Then</span> Pilate therefore took Jesus, and scourged him." This +was a very unnecessary piece of cruelty practised by the Romans; +whose custom it was to scourge, or whip with cords, every +criminal condemned to death. We must now think of our +blessed Lord, with His back all cut and bleeding from the stripes +laid upon Him, aching and smarting all over; then we must +remember that this was the punishment of <i>our</i> sins, which He +bore, and that, "with his stripes we are healed." Shall not such +thoughts stir us up to show our love for Him, Who, out of His +wondrous love for us, bore all these tortures? "And when +Pilate had scourged him, he delivered Jesus to their will, to be +crucified."</p> + +<p>"Then the soldiers of the governor took Jesus, and led him +away into the common hall, called Prætorium"; where fresh +insults and sufferings were inflicted upon the holy Jesus, the +Messiah: for "they call together the whole band of soldiers," +and in mockery and ridicule for His having styled Himself a +king, "they stripped him" of his own clothes, "and put on him +a scarlet or purple robe," (for the same word signifies both +colours,) and then made a crown or wreath, by twisting together +some branches of a prickly plant. "And when they had platted +a crown of thorns, they put it upon his head, and a reed in his +right hand," to represent the sceptre, carried by kings. When +the soldiers had thus arrayed our Lord, in ridicule of His +claim to be a king, they went a step further, and in derision, +"they bowed the knee before him, and worshipped him, and +mocked him, saying, Hail, King of the Jews!" Not satisfied +with this mockery, "they smote him with their hands. And they<span class="pagenum"><a name="Page_162" id="Page_162">[Pg 162]</a></span> +spit upon him," to show the greatest possible degree of hatred +and contempt; "and took the reed, and smote him on the head"; +thus driving the thorns into Him, and so increasing His sufferings. +All this He bore for us; and all He asks in return is, that we +should take Him for our King, so as to let Him reign in our +hearts, and rule our lives. Pilate made another attempt to save +the life of Jesus; he probably hoped, that if the people saw Him +bleeding and suffering, they would feel pity, and be ashamed of +so treating a man, declared to be innocent, and known to all as +going about doing good. "Pilate therefore went forth again, +and saith unto them, Behold, I bring him forth to you, that ye +may know that I find no fault in him. Then came Jesus forth, +wearing the crown of thorns, and the purple robe. And Pilate +saith unto them, Behold the man!"</p> + +<p>The Priests, however, were determined that nothing should +save the life of their victim, and "therefore, when the Chief +Priests and officers saw him, they cried out, saying, Crucify him, +Crucify him." Pilate finding all his efforts vain, and being still +afraid to offend the Jews, "then saith unto them, Take ye him, +and crucify him: for I find no fault in him." As if he had said, +If you are determined to crucify Him, do it; but remember it is +not my doing, "for I find no fault in him."</p> + +<p>"The Jews answered him, We have a law, and by our law he +ought to die, because he made himself the Son of God." The +Jews now changed their ground of accusation, and simply named +the sin of blasphemy, as the cause for which their Law required +our Lord's death.</p> + +<p>"When Pilate therefore heard that saying, he was the more +afraid": the heathen governor had clearly seen that Jesus was +no common man: if He were put to death for declaring Himself +to be the Son of God, He would probably suffer for saying what +was <i>true</i>; and though Pilate, as a heathen, had no knowledge of +the nature and power of the Lord God Almighty, he was afraid +to crucify One, whom he believed to be the Son of God. Hesitating +and perplexed, Pilate "went again into the Judgment Hall, +and saith unto Jesus, Whence art thou? But Jesus gave him no +answer. Then saith Pilate, Speakest thou not unto me? knowest +thou not that I have power to crucify thee, and have power to +release thee? Jesus answered, Thou couldest have no power at +all against me, except it were given thee from above: therefore +he that delivered me unto thee hath the greater sin."</p><p><span class="pagenum"><a name="Page_163" id="Page_163">[Pg 163]</a></span></p> + +<p>Jesus meant to tell Pilate, that no earthly Ruler or Governor +could have power to put Him to death, unless it had been the +Will of God, who dwells in Heaven above, that He should suffer +whatever the Jews chose to do to Him. The Jews had cruelly +and unjustly persecuted Him, and in spite of His acknowledged +innocence, had treated Him as the worst of malefactors: and +therefore Jesus told Pilate, that the sin of the Chief Priests +and others in insisting upon His death, was far greater than the +sin of Pilate in giving way to them, in order to prevent a tumult +amongst the people.</p> + +<p>The words spoken by Jesus, His whole conduct and manner, +so totally unlike that of a guilty person, convinced Pilate more +and more, that He had <i>not</i> "spoken <i>blasphemy</i>" in declaring +Himself to be the Son of God; and "from thenceforth he +sought to release him."</p> + +<p>To prevent the escape of their innocent victim, the Jews now +returned to their original charge of treason and rebellion against +the Roman Emperor, "and cried out, saying, If thou let this man +go, thou art not Cæsar's friend; whosoever maketh himself a +king speaketh against Cæsar." Tiberius, who at that time was +Emperor of Rome, was a suspicious and cruel tyrant; and would +have punished with death any governor, supposed to have spared +the life of a man, who had set himself up to be a king in any of +the Roman provinces. Pilate, therefore, did not dare to give the +Jews any excuse for thus complaining of him to Tiberius: so +"when he heard that saying, (If thou let this man go, thou art +not Cæsar's friend,) he brought Jesus forth," from the Judgment +Hall into which the Jews would not enter, "and sat down in the +judgment seat, in a place" outside, "that is called the Pavement, +but in the Hebrew, Gabbatha. And it was the preparation +of the Passover, and about the sixth hour: and he saith unto the +Jews, Behold your king! But they cried out, Away with him, +away with him, crucify him! Pilate saith unto them, Shall I +crucify your king? The Chief Priests answered, We have no +king but Cæsar. Then delivered he him therefore unto them to +be crucified."</p> + +<p>As St John's account of the hour at which the crucifixion +took place appears to differ from that named by the other +Evangelists, it may be well to explain why St. John says, "the +<i>sixth</i> hour," and St. Mark "the <i>third</i>."</p> + +<p>St. Matthew, St. Mark, and St. Luke, speak according to the<span class="pagenum"><a name="Page_164" id="Page_164">[Pg 164]</a></span> +Jewish mode of computing time. The Jews reckoned the day +to begin at one sunset, and end at the next; so that their +night came before the day, instead of after, as with us. From +sunset, (about 6 o'clock of our time,) they divided the night +into four equal portions or watches, of three hours each. The +First from 6 o'clock <span class="smcap">p.m.</span> to 9 o'clock; the Second from +9 <span class="smcap">p.m.</span> to 12 o'clock, or midnight. The Third watch, called +also the First Cock Crowing, ended at what we call 3 o'clock +<span class="smcap">a.m.</span>; and the Fourth and Last, called the Second Cock +Crowing, at our 6 o'clock <span class="smcap">a.m.</span> The next hour after 6 o'clock +was called the 1st hour, and so on; the 3rd hour answered, +therefore, to our 9 o'clock <span class="smcap">a.m.</span>: and this was the hour at +which St. Mark states that they crucified Jesus. It must be +remarked, that the Jews also divided their day into four portions, +calling each by the name of the hour at which it began: thus +the 3rd hour, being the beginning of a portion, would include +the other two hours in that portion. In this manner, the 3rd +hour, our 9 o'clock, would include the 4th and 5th hours, or our +10 and 11 o'clock. Then the 6th hour, answering to our +12 o'clock mid-day, would extend to 3 o'clock, the 9th Jewish +hour, and so on.</p> + +<p>St. John, on the other hand, reckoned the time according to +the Roman and Asiatic mode, still used by us. Thus the day, as +spoken of by him, began at midnight; and therefore, his +6th hour was our 6 o'clock in the morning, or 6 o'clock <span class="smcap">p.m.</span> +But the Romans also divided their time into watches of three +hours each, speaking of the whole three hours under the name +of the hour with which the watch began. Thus the 6th hour, or +6 o'clock <span class="smcap">a.m.</span>, would include all the time up to 9 o'clock, which +according to the Romans was the 6th hour, and according to +the Jews the 3rd hour.</p> + +<p>St. John further says, that it was "<i>about</i> the sixth hour when +they crucified him"; now <i>about</i> may mean a little before, or a +little after, the time mentioned; and therefore, we find that all +the Apostles mean the same thing; viz., that Jesus was crucified +soon after 9 o'clock in the morning.</p> + +<p>The following table may help us to understand clearly the +time at which the different events happened; beginning with +the Passover, which Jesus ate with His disciples:<span class="pagenum"><a name="Page_165" id="Page_165">[Pg 165]</a></span>—</p> + +<div class="centtable"> +<table cellpadding="6" cellspacing="0" rules="groups" summary="Events from Passover until Crucifixion"> +<colgroup><col width="30%" /></colgroup> +<colgroup><col width="30%" /></colgroup> +<colgroup><col width="40%" /></colgroup> +<tbody> +<tr class="td4"><td>Our Time.</td><td>Jewish Time.</td><td>Events.</td></tr> + +<tr><td align="left">Thursday, probably about 5 o'clock.</td><td align="left">Evening.</td><td align="left">Jesus eats the Passover.</td></tr> +</tbody> +<tbody> +<tr><td align="left">6 o'clock <span class="smcap">p.m.</span></td><td align="left">End of Day.</td><td align="left"> </td></tr> +<tr><td align="left">7 " "</td><td align="left">First Night Watch.</td><td align="left">Jesus on the Mount of Olives.</td></tr> +<tr><td align="left">8 " "</td><td align="left"> </td><td align="left"> </td></tr> +</tbody> +<tbody> +<tr><td align="left">9 o'clock <span class="smcap">p.m.</span></td><td align="left">Second Night Watch.</td><td align="left">Jesus in Garden of Gethsemane.</td></tr> +<tr><td align="left">10 " "</td><td align="left"> </td><td align="left">Betrayed by Judas, and taken to Annas.</td></tr> +<tr><td align="left">11 " "</td><td align="left"> </td><td align="left">Taken before Caiaphas.</td></tr> +</tbody> +<tbody> +<tr><td align="left">12 o'clock Midnight.</td><td align="left">Third Watch.</td><td align="left">Peter's First Denial.</td></tr> +<tr><td align="left"> </td><td align="left">First Cock Crowing.</td><td align="left">Jesus condemned by the Priests.</td></tr> +<tr><td align="left">1 <span class="smcap">a.m.</span> Friday.</td><td align="left"> </td><td align="left">Abused by the Attendants.</td></tr> +<tr><td align="left">2 " "</td><td align="left"> </td><td align="left">Peter's Second Denial.</td></tr> +</tbody> +<tbody> +<tr><td align="left">3 o'clock <span class="smcap">a.m.</span></td><td align="left">Fourth Watch.</td><td align="left">Peter's Third Denial.</td></tr> +<tr><td align="left"> </td><td align="left">Second Cock Crowing.</td><td align="left"> </td></tr> +<tr><td align="left">4 " "</td><td align="left"> </td><td align="left">Jesus condemned by the Sanhedrim.</td></tr> +<tr><td align="left">5 " "</td><td align="left"> </td><td align="left">Taken before Pilate.</td></tr> +</tbody> +<tbody> +<tr><td align="left">6 o'clock <span class="smcap">a.m.</span></td><td align="left">Romans' 6th Hour.</td><td align="left">Jesus sent to Herod.</td></tr> +<tr><td align="left"> </td><td align="left"> </td><td align="left">Returned to Pilate.</td></tr> +<tr><td align="left">7 " "</td><td align="left">Jews' 1st Hour.</td><td align="left">Crowned with thorns.</td></tr> +<tr><td align="left">8 " "</td><td align="left">" 2nd Hour.</td><td align="left">Delivered to be crucified.</td></tr> +</tbody> +<tbody> +<tr><td align="left">9 o'clock <span class="smcap">a.m.</span></td><td align="left">Jews' 3rd Hour.</td><td align="left">Jesus crucified.</td></tr> +</tbody> +</table></div> + +<hr class="chap" /> + +<h2><a name="Chapter_XLI_JESUS_CRUCIFIED" id="Chapter_XLI_JESUS_CRUCIFIED"></a><span class="smcap">Chapter XLI.</span>—JESUS CRUCIFIED.</h2> + +<p class="noindent"><span class="smcap">In</span> reading the account of our blessed Lord's condemnation, it +may seem strange to us that Pilate was ready to receive Him +so early as five o'clock in the morning; though we can understand +the Priests and the Sanhedrim sitting up all night, to +accomplish their wicked purpose. But we must remember, that +the Jews were at all times ready to make disturbances; and that +as very great multitudes came into Jerusalem for the Passover, +those who were in authority were obliged to be very watchful, so<span class="pagenum"><a name="Page_166" id="Page_166">[Pg 166]</a></span> +as to check the first symptoms of a riot: and no doubt they were +doubly watchful now, remembering that when Jesus rode into the +city, a few days before, all the people accompanied Him, shouting, +and declaring Him to be that King, the promised Messiah. "And +they took Jesus, and led him away. And after that they had +mocked him, they took off the purple from him, and put his own +clothes on him, and led him out to crucify him. And he, bearing +his cross, went forth into a place called the place of a skull, which +is called, in the Hebrew, Golgotha."</p> + +<p>It was the custom of the Jews and Romans never to put +condemned persons to death within the city walls. Golgotha +was a hill outside the city, set apart for executions, and was, of +course, an unclean and polluted place. It is thought that the +name Golgotha was given to this hill because, in shape, it resembled +a head or skull; and that for the same reason, the Romans +called it Calvary: the Latin word so translated, meaning the +same as the Hebrew word Golgotha.</p> + +<p>The Romans compelled those who were to undergo the +terrible death by crucifixion, to carry their own cross to the +appointed place. Thus we find Jesus "bearing his cross": +but when we remember how our blessed Lord had passed the +whole night, we shall not be surprised that He had no strength +to carry a heavy cross of wood up a hill. Most likely He fell +under the load; and those who led Him out saw, that faint and +weary as He was, it was impossible for this part of His sentence +to be carried out, and therefore, "they laid hold upon one Simon, +a Cyrenian, who passed by, coming out of the country: him they +compelled to bear his cross. And on him they laid the cross, +that he might bear it after Jesus."</p> + +<p>"And there followed him a great company of people, and of +women, which also bewailed and lamented him."</p> + +<p>Many of these, doubtless, had benefited by His miracles of +healing, either in themselves or in their children; and all were +grieved to see such cruelty practised upon One, who had ever +gone amongst them doing good.</p> + +<p>Jesus, always mindful of others, and foreseeing the dreadful +sufferings that would come upon the city in consequence of His +death, "turning unto them, said, Daughters of Jerusalem, weep +not for me, but weep for yourselves, and for your children. For, +behold, the days are coming in the which they shall say, Blessed +are the barren" (that is, the women who have no children to<span class="pagenum"><a name="Page_167" id="Page_167">[Pg 167]</a></span> +suffer). "Then shall they begin to say to the mountains, Fall +on us; and to the hills, Cover us. For if they do these things +in a green tree, what shall be done in the dry?"</p> + +<p>This is figurative language, meaning that the calamities about +to fall on Jerusalem would be so dreadful, that the Jewish women, +who considered it a great misfortune to have no children, would +then be thankful, and considered blessed because they had none: +and that, in the impossibility of escaping from their miseries, +all people would be glad if the mountains could fall and crush +them.</p> + +<p>Then Jesus reminded them, that if a green tree is quickly +burnt up, a dry and withered one will be burnt much more +quickly. In the Scriptures, good men are often compared to +green and flourishing trees; and bad men to dry and barren +ones. The meaning of our Lord was therefore, If God in His +wisdom sees fit to let Me, who am holy and righteous in His +sight, suffer such things as ye have seen; what think ye will +He do to the wicked and unrighteous?</p> + +<p>Jesus was not crucified alone: it seems that at this time +there were two criminals sentenced to a similar death. "And +there were two other, malefactors, led with him to be put to death." +In reading these words, we must be very careful to pause at the +comma after other, because the meaning is, "and there were two +other (persons, who were) malefactors, led with him," &c.</p> + +<p>Malefactors mean persons that have done evil. St. Matthew +tells us that these men were thieves: probably some of those +robbers who troubled Judæa at that time, carrying off cattle and +whatever they could lay their hands upon, and often killing those +who tried to defend their property. These men were justly condemned +to death in punishment of their sins, and they were now +led out to be crucified with the innocent and holy Jesus. The +prophet Isaiah, speaking seven hundred years before of the +Messiah, had said, "He was numbered with the transgressors"; +"and he made his grave with the wicked." He was, indeed, +"numbered," or considered to be one of the transgressors, fit +only to share the fate of such. Literally was Isaiah's prophecy +fulfilled, when Jesus was led out with two malefactors to die with +them.</p> + +<p>"And when they were come to the place, which is called +Golgotha, they gave him vinegar to drink mingled with gall: and +when he had tasted thereof, he would not drink. And they gave<span class="pagenum"><a name="Page_168" id="Page_168">[Pg 168]</a></span> +him to drink wine mingled with myrrh: but he received it not." +St. Matthew mentions the vinegar and gall; St. Mark, the wine +and myrrh. Some people have thought that both mean the same +thing; but it is most probable that two separate mixtures were +offered to Christ at this time.</p> + +<p>The Jews always gave wine, with myrrh in it, to the criminal +about to be executed, to stupefy him, and make him less able to +feel pain. The first draught of vinegar and gall was probably +offered to Jesus in mockery. Any one expecting the usual +stupefying draught, would be disappointed at getting another +instead. Jesus submitted for our sakes to every suffering and +insult inflicted by His persecutors, therefore He tasted the mixture; +but when the stupefying draught was offered, "he received +it not"; for He would do nothing to lessen His appointed sufferings, +nor to render Him less able to pray to God.</p> + +<p>"And when they were come to the place, which is called +Calvary, there they crucified him, and the malefactors, one on +the right hand, and the other on the left, and Jesus in the +midst." "And the Scripture was fulfilled which saith, And He +was numbered with the transgressors."</p> + +<p>Crucifixion was not only a most painful death, but it was +also looked upon as a very shameful one; only to be awarded +to the vilest criminals, in order to show contempt and hatred. +Sometimes the criminal was merely bound to the cross with ropes, +and there left to die of hunger and exposure. But our Saviour +was actually nailed to the cross, according to the words spoken +by King David, one thousand years before, "they pierced my +hands and my feet."</p> + +<p>The manner of crucifixion was as follows: the cross of wood +being laid upon the ground, the poor victim was laid upon it; +and his arms being stretched out along the cross bar, a great nail +was driven through the hollow of each hand into the wood: the +feet were then crossed over each other upon the perpendicular +part of the cross, and then a very long nail was forced through +both into the wood beyond. There appears to have been under +the feet a small ledge of wood, just to support them. The poor +victim being thus made fast to the wood, the cross was raised up, +and placed upright in a hole already prepared to receive it. The +torture felt by the unhappy sufferer was most intense: the ledge +beneath the feet did not prevent the weight of the body hanging +from the hands, nailed to the upper part of the cross. The agony<span class="pagenum"><a name="Page_169" id="Page_169">[Pg 169]</a></span> +of such a position was beyond all that we can conceive; and this +agony often lasted many hours, before death put an end to +suffering.</p> + +<p>Such was the death Christ endured for us. Surely no one +can think of all Jesus suffered at this time, without feeling the +deepest grief, and shrinking with horror from the idea that we +could have joined His enemies. And yet the Word of God tells +us that, if we persist in sin, we "crucify the Son of God afresh, +and put him to an open shame."</p> + +<p>We can all understand, that if we have taken a great deal of +trouble, and put ourselves to inconvenience and even to pain, in +order to do good to some person, it would be very grievous to see +that person not a bit better or happier than he would have been, +had we <i>not troubled</i> ourselves about him. Then let us remember +that Jesus Christ suffered and died that we might be taken into +heaven. But we cannot go into heaven, unless we forsake our +sins and try to obey God: if, therefore, we will not take the +trouble to resist the Devil, all that Jesus has done and suffered +will be of no use to us. Let us take care that He has not suffered +in vain: let us pray for faith; that true and lively faith +which will constrain us to repent, and love, and obey.</p> + +<p>Now let us turn our thoughts again to Jesus hanging on His +cross, between those upon which the two thieves were fastened.</p> + +<p>It was the custom of the Romans, to cause a list of the crimes +for which a malefactor was condemned, to be carried before him, +or fastened to the instrument of his punishment. This was called +his "accusation."</p> + +<p>In compliance with this custom, "Pilate wrote a title, and +set up over his head his accusation written, and put it on the +cross. And the writing was in letters of Greek, JESUS OF +NAZARETH THE KING OF THE JEWS; and in Latin, +THE KING OF THE JEWS; and in Hebrew, THIS IS +JESUS THE KING OF THE JEWS. This title then read +many of the Jews: for the place where Jesus was crucified was +nigh to the city: and it was written in Hebrew, and Greek, and +Latin"; so that all strangers who did not understand Hebrew +might also read this "accusation."</p><hr class="chap" /><p><span class="pagenum"><a name="Page_170" id="Page_170">[Pg 170]</a></span></p> + +<h2><a name="Chapter_XLII_CHRIST_ON_THE_CROSS" id="Chapter_XLII_CHRIST_ON_THE_CROSS"></a><span class="smcap">Chapter XLII.</span>—CHRIST ON THE CROSS.</h2> + +<p class="noindent"><span class="smcap">The</span> Chief Priests were by no means satisfied with the superscription +written by Pilate, for they persisted in believing that +Jesus had no <i>right</i> to be called King or Messiah. "Then said +the Chief Priests of the Jews to Pilate, Write not, the King of +the Jews; but that he said, I am king of the Jews": an alteration +which would have made it appear that He had been justly punished +by the Romans, for claiming a power to which no one had any +right in the Roman provinces.</p> + +<p>"Pilate answered, What I have written, I have written." +This was a common mode of expression, meaning that a thing +was done, and could not be undone. Probably Pilate wrote this +title on purpose, knowing that the Jews would not like it; for he +was displeased with them for forcing him, as it were, to do what +he felt to be wrong: at any rate, in this title he declared a blessed +truth: even that the King of the Jews, the long-expected +Messiah, the Son of God, was actually hanging on the cross, +atoning for the guilt of man, and purchasing our pardon by the +sacrifice of Himself. Let us remember this with such thankfulness +and gratitude, as will lead us to love, so as to obey.</p> + +<p>Whilst Jesus was hanging in agony upon the cross, He prayed +for those who had so cruelly persecuted Him. He had often taught +the lesson of loving our enemies, and doing them good whenever +we have the opportunity; and now He set us a most wonderful +example of that love which we are to show to them. "Then said +Jesus, Father, forgive them; for they know not what they do": +well might He say of those who had delivered Him to be crucified, +"they know not what they do." Little did they indeed +consider the sin they were committing; still less did they know +what blessings their sin would bring upon all mankind. But +their ignorance was in a great degree wilful, and wilful ignorance +must always be a great sin: they had, therefore, much need that +Christ should pray for them, as now He did.</p> + +<p>By law, the executioners had a right to the clothes of their +victim; and accordingly we read, "Then the soldiers, when they +had crucified Jesus, took his garments and made four parts, to +every soldier a part; and also his coat: now the coat was without +seam, woven from the top throughout." "They said, therefore, +among themselves, Let us not rend it, but cast lots for it<span class="pagenum"><a name="Page_171" id="Page_171">[Pg 171]</a></span> +whose it shall be. And they parted his raiment and cast lots, +that the Scripture might be fulfilled which saith, They parted +my raiment among them, and for my vesture they did cast lots. +These things, therefore, the soldiers did:" according as David +had spoken in the 22nd Psalm.</p> + +<p>Thus having finished the work of crucifixion, the soldiers, +"sitting down" at the foot of the cross, "watched him there. +And the people stood beholding. And the rulers also with them +derided him, saying, He saved others; let him save himself, if he +be Christ, the chosen of God." Had Jesus, indeed, been the worst +of criminals, mocking or deriding Him thus, whilst He hung in +agony upon the cross, would have been a most cowardly and +brutal act: but these insults were borne patiently by One, who +with a word could have silenced these mocking tongues, and have +confounded all, by coming down from the cross, and leaving man's +redemption for ever unfinished. Blessed be God, that no taunts or +mockings could so move Him, Who suffered all for our sakes.</p> + +<p>We cannot wonder, that following the example of the Jewish +priests and rulers, the heathen "soldiers also mocked him, coming +to him, and offering him vinegar," or a light wine drunk by the +common people, "and saying, If thou be the King of the Jews, +save thyself. And they that passed by reviled him, and railed +on him, wagging their heads, and saying, Ah, thou that destroyest +the temple, and buildest it in three days, save thyself, and come +down from the cross. If thou be the Son of God, come down from +the cross. Likewise also the Chief Priests mocking him, with +the Scribes and elders, said among themselves, He saved others; +himself he cannot save. If he be the King of Israel, let him now +come down from the cross, and we will believe him. He trusted +in God; let him deliver him now, if he will have him: for he +said, I am the Son of God. Let Christ, the King of Israel, descend +now from the cross, that we may see and believe."</p> + +<p>Would they have believed, if Jesus had indeed come down +from the cross? No; their hearts were hardened in wilful unbelief, +and their words were empty mockery. One great truth, +however, the Chief Priests unknowingly proclaimed, when in +mockery they cried out, "he saved others, himself he cannot +save": truly the choice lay between the two; Jesus could not +save Himself and us. For our salvation an atonement must +be made: the only effectual atonement was the death of Jesus, +He might have saved Himself from this, and left us to perish.<span class="pagenum"><a name="Page_172" id="Page_172">[Pg 172]</a></span> +Blessed be God for the love, that endured to the end, and thus +saved us.</p> + +<p>We are told, that even "they that were crucified with him, +reviled him"; joining in the abuse now heaped upon him; but +without provoking one word of reproof or complaint. No doubt +the behaviour of our Lord at this time must have gained the +admiration of many, and convinced them that He who now hung +upon the cross was no mere man. The Lord certainly saw fit to +touch the heart of one of those who were crucified with him, for while +"one of the malefactors which were hanged," continued to rail "on +him, saying, If thou be the Christ, save thyself and us," the other, +answering, rebuked him, "saying, Dost not thou fear God, seeing +thou art in the same condemnation? and we indeed justly; for +we receive the due reward of our deeds: but this man hath done +nothing amiss." Here was true repentance; an acknowledgment +of the justice of the punishment inflicted, coupled with a declaration +of the innocence of Him, whom the dying thief now believed +to be indeed the Son of God, the promised Messiah. In Christ's +agony and humiliation, the penitent malefactor looked to Him as +the King of the Jews, the Saviour of mankind; and in the strength +of his new-born faith, "he said unto Jesus, Lord remember me +when thou comest into thy kingdom": he felt the true nature of +Christ's kingdom: and Jesus, who knows the hearts of all "said +unto him, Verily I say unto thee, To-day shalt thou be with me in +Paradise." What blessed words for the poor penitent thief to +hear! May each one of us, when we are dying, have the comfort +of believing, This day shall I be in the kingdom of the Lord: but +unless our actions during life have shown that we do belong to +His kingdom on earth, we cannot feel this comfort.</p> + +<p>"Now there stood by the cross of Jesus, his mother, and his +mother's sister, Mary the wife of Cleophas, and Mary Magdalene." +Mary's sorrow at witnessing the suffering of her Son, must indeed +have been, as if a sword had pierced through her own soul, as +Simeon had foretold, when three and thirty years before she had +carried the Holy Babe into the temple, to do for Him according to +the law. Mary, the wife of Cleophas or Alphæus, was the mother of +James called the Less, to distinguish him from James the brother +of John, the son of Zebedee. The Apostles had, as we have seen, +fled away; but John, who had followed Jesus to the High Priest's +palace, now stood with the women beside the cross. Even in the +midst of all His agony, Jesus could think of others: He felt for<span class="pagenum"><a name="Page_173" id="Page_173">[Pg 173]</a></span> +the misery and desolation of His mother, and was anxious to +provide for her future comfort; thus He set a double example, +showing children that they should never cease to love and honour +their parents; and teaching us all, never to let our own troubles +or sorrows, whatever they may be, make us unmindful of the +sufferings of others.</p> + +<p>"When Jesus, therefore, saw his mother, and the disciple +standing by whom he loved, he saith unto his mother, Woman, +behold thy son! Then saith he to his disciple, Behold thy +mother!" By these words, He bade His mother look for comfort +to His beloved disciple; bidding him treat her for the future +as if she were his own mother. Faithfully was this last commandment +obeyed, "And from that hour that disciple took her +unto his own home."</p> + +<p>Jesus had now been hanging on the cross for three hours, +suffering the extreme of bodily agony; but the worst was not yet +over. It was the sixth hour, or twelve o'clock,—mid-day, as we call +it,—when an event took place, which must have greatly alarmed +all men. Without any apparent cause, "the sun was darkened"; +"when the sixth hour was come, there was darkness over all the +earth until the ninth hour." During these three hours of darkness, +we have reason to believe that Jesus was allowed to feel the +full weight of God's wrath against sin. All the misery deserved +by sinful man was in some wonderful and mysterious way laid +upon Him, so that in some incomprehensible manner, He, holy +as He was, tasted the bitterness of that death from which by His +agonies He delivered man. What His sufferings really were, we +know not. God grant we never may! But for the time He +felt as if His Father had cast Him off for ever. What a dreadful +thing must sin be, since it could not be forgiven without such +terrible agony, as for three hours was endured in silence by our +blessed Lord; and at length wrung from Him that heart-rending +cry, "My God, my God, why hast thou forsaken me?" Let +us, for whose redemption He thus felt the wrath of God, watch +and pray, that His sufferings may not have been in vain for any +one of us.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_174" id="Page_174">[Pg 174]</a></span></p> + +<h2><a name="Chapter_XLIII_JESUS_DIES" id="Chapter_XLIII_JESUS_DIES"></a><span class="smcap">Chapter XLIII.</span>—JESUS DIES.</h2> + +<p class="noindent"><span class="smcap">Three</span> hours of agony beyond what we can imagine passed slowly +away; and then, "at the ninth hour, Jesus cried with a loud +voice, Eli, Eli, lama sabachthani? which is, being interpreted, +My God, my God, why hast thou forsaken me?"—the very words +which stand, at the beginning of the 22nd Psalm, wherein David +foretells many things that would happen at this time. "Some +of them that stood by," not understanding Hebrew, "when they +heard the words spoken by Jesus, said, Behold, he calleth Elias. +After this, Jesus, knowing that all things were now accomplished," +and that His release was at hand, "that the Scripture might be +fulfilled, saith, I thirst. Now there was set a vessel full of +vinegar: and straightway one" of the by-standers, more humane +than the others, "ran, and took a spunge, and filled it with +vinegar, and put it upon hyssop, and put it on a reed," with +which he raised it high enough "to put it to his mouth, and (so) +gave him to drink. The rest said, Let be; let us see whether +Elias will come to take him down."</p> + +<p>The common drink of the Roman soldiers was "posea," a +poor kind of wine, often called vinegar, but not like what we +mean by vinegar. This "posea" was now offered to Jesus. +"When Jesus therefore had received the vinegar, he said, It +is finished." All was now accomplished; every prediction +uttered by the Prophets concerning the Messiah, had been fulfilled; +the Redemption of man was completed. Let the cost of +that Redemption make us give ourselves to our Redeemer, to be +His faithful followers and servants.</p> + +<p>"Jesus, when he had cried again with a loud voice, said, +Father, into thy hands I commend my spirit: and having said +thus, he bowed his head, and gave up the ghost,"—he yielded +up his life, according to his own words, "I lay down my life for +the sheep. No man taketh it from me, but I lay it down of +myself." The sacrifice was voluntary, otherwise it could have +availed us nothing. Jesus died: His spirit departed from the +body; and His last words prove that the mysterious suffering +had passed away, that He again felt the comfort of His Father's +love, and that He was no longer forsaken.</p> + +<p>The Almighty God now again bore testimony to the Divine<span class="pagenum"><a name="Page_175" id="Page_175">[Pg 175]</a></span> +nature of Him who had just yielded up his human life: heaven +and earth alike testified that this was indeed the Son of God. +During the time of His deepest agony, "the sun was darkened"; +now that He had given up the ghost, "the earth did quake, and +the rocks rent, and the graves were opened. And behold the +veil of the temple was rent in twain, in the midst, from the top +to the bottom."</p> + +<p>The veil which divided the Holy of Holies from the rest of +the temple, was a thick curtain, something like a worked carpet. +The tearing of this down the middle was a very significant action, +showing that the death of Jesus had done away with all the +ceremonial observances established by the Law of Moses. A +new Covenant, the Covenant of Grace, was now to replace the +old Covenant of Works.</p> + +<p>The Holy of Holies was looked upon by the Jews as a type +of heaven; and only the High Priest was allowed to enter into it. +Christ died to open the way into heaven to all mankind, whether +Jews or Gentiles; thus the veil was rent, to show that through +the mediation of Jesus, all might have access to God the Father.</p> + +<p>"Now when the centurion which stood over against him, +watching Jesus, and they that were with him, saw the earthquake, +and those things that were done, and that he so cried out, and +gave up the ghost, they feared greatly, saying, Truly this was the +Son of God."</p> + +<p>The Roman centurion had witnessed many executions, and +the wonderful events attendant upon this one had convinced him +of the truth of all that Jesus had said; "and he glorified God, +saying, Certainly, this was a righteous man." The very people, +who had been persuaded by the Priests to ask for the release of +Barabbas and the crucifixion of Jesus, now shared the feelings +of the centurion; for we read that "all the people that came +together to that sight, beholding the things which were done, +smote their breasts," in token of remorse and grief, "and +returned."</p> + +<p>"And all his acquaintance, and the women that followed +him from Galilee," "among whom was Mary Magdalene, and Mary +the mother of James the Less and of Joses, and Salome" "the +mother of Zebedee's children," "and many other women which +came up with him unto Jerusalem," "stood afar off, beholding +these things."</p> + +<p>The ninth hour, after which our Saviour breathed His last,<span class="pagenum"><a name="Page_176" id="Page_176">[Pg 176]</a></span> +answers to our 3 o'clock <span class="smcap">p.m.</span>, and a new day, according to the +Jewish mode of reckoning, would begin at 6 o'clock <span class="smcap">p.m.</span> As +Jesus was crucified on Friday morning, the day now about to +begin, was the Sabbath; and being the Sabbath in the Passover +week, it was a particularly solemn, or "high day," to be observed +with special reverence. On the morrow after that Sabbath, the +Jewish people, according to the ordinances of the Mosaical Law, +were accustomed to assemble in the temple, bringing with them, +as a thank-offering to the Lord, a sheaf of corn, the "first fruits" +of the harvest, which began at this season of the year. At the +same time, particular sacrifices were to be offered, all in thanksgiving +to Him who giveth us the fruits of the earth in due +season.</p> + +<p>Crucifixion, as we have said, was often a lingering death: and +sometimes, to hasten the end, the legs of the poor wretches +hanging upon the cross were broken. The beginning of the +Passover Sabbath was now fast approaching: it was not lawful, +according to the Jewish Law, for any criminal who had been +hanged, to be left hanging all night; that is, beyond the close +of the day of their execution. The bodies of criminals who had +been executed, were usually buried without any form or ceremonies; +but sometimes, at the earnest entreaty of the family, they +were allowed to take the body, and bury it with funeral honours.</p> + +<p>The Jewish priests and rulers were very particular in observing +all outward rites and ceremonies, even when they had just been +guilty of a fearful sin; and "therefore, because it was the preparation," +the time for preparing for the coming Sabbath, "that the +bodies should not remain upon the cross on the sabbath day (for +that sabbath day was an high day)" the Jews "besought Pilate +that their legs might be broken, and that they might be taken +away. Then came the soldiers, and brake the legs of the first, +and of the other which was crucified with him. But when they +came to Jesus and saw that he was dead already, they brake not +his legs: but one of the soldiers with a spear pierced his side, and +forthwith came thereout blood and water": this water, proved that +the heart had been actually pierced, so that none could doubt that +Jesus was really and truly dead. It was very necessary that the +fact of His death should be clearly established, so that men +might afterwards have no doubt as to His "Resurrection from +the dead." Amongst those who saw the water and blood flowing +from the wound made by the spear, was the beloved disciple,<span class="pagenum"><a name="Page_177" id="Page_177">[Pg 177]</a></span> +St. John; for in his Gospel, he tells us, "And he that saw it +bare record, and his record is true: and he knoweth that he saith +true, that ye might believe." In this treatment of the body of +Jesus by the Roman soldiers, two prophecies concerning our +Saviour, the true Paschal Lamb, were fulfilled. "For these things +were done, that the Scripture should be fulfilled, A bone of him +shall not be broken," and "They shall look on him whom they +pierced."</p> + +<p>"And after this, when the evening was come, because it was +the preparation, that is, the day before the sabbath, there came a rich +man of Arimathæa, a city of the Jews: named Joseph, an honourable +counsellor," who "had not consented to the counsel and deed of +them" in putting Jesus to death. "He was a good man, and +a just: who also himself waited for the kingdom of God: being +a disciple of Jesus, but secretly, for fear of the Jews." Anxious +to save the sacred body of Him in Whom he believed, from further +injury or insult, this man "came, and went in boldly unto Pilate, +and craved the body of Jesus: and besought Pilate that he might +take away the body of Jesus."</p> + +<p>Arimathæa, supposed to be the same as Rama, where Samuel +dwelt in the time of Saul, lay to the N.W. of Jerusalem, on the +way to Joppa. Joseph, as a man of wealth and influence, must +have been known to the Roman governor, who would be willing +to oblige him, especially in such a matter, since he himself was +convinced that Jesus was no malefactor. His only hesitation +arose from his doubt as to whether Jesus was at that time dead; +"Pilate marvelled if he were already dead: and calling unto him +the centurion, he asked him whether he had been any while dead. +And when he knew it of the centurion, Pilate gave him leave; and +commanded the body to be delivered to Joseph." Joseph having +obtained Pilate's leave to remove the body of Jesus, "bought fine +linen" to wrap it in, according to custom. "He came therefore," +and with the help of others, "took the body of Jesus" down from +the cross.</p> + +<p>"And when Joseph had taken the body, he wrapped it in a +clean linen cloth: there came also Nicodemus, which at the first +came to Jesus by night, and brought a mixture of myrrh and +aloes, about an hundred pound weight. Then took they the +body of Jesus, and wound it in linen clothes with the spices, as +the manner of the Jews is to bury." This was all that the time +allowed to be done then, in the way of embalming.</p><p><span class="pagenum"><a name="Page_178" id="Page_178">[Pg 178]</a></span></p> + +<p>"Now in the place where he was crucified there was a garden, +and in the garden a new sepulchre, and Joseph laid the body in +his own new tomb, which he had hewn out in the rock, wherein +was man never yet laid." It was a custom in those days, for +the rich, with whom Christ was to be in his death (as Isaiah +had said), to form their tombs, by having a sort of small room cut +out of the solid rock; leaving a narrow door, which was the only +possible way by which any one could go in or out. This door or +entrance was always closed by a large stone. Within the room +or cave, was a sepulchre or sepulchres, in which the body was laid. +In such a sepulchre "they laid Jesus therefore, because of the +Jews' preparation day; for the sepulchre was nigh at hand: and +the sabbath drew on." And they rolled a great stone to the door +"of the sepulchre, and departed."</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XLIV_JESUS_RISES_FROM_THE" id="Chapter_XLIV_JESUS_RISES_FROM_THE"></a><span class="smcap">Chapter XLIV.</span>—JESUS RISES FROM THE +SEPULCHRE.</h2> + +<p class="noindent"><span class="smcap">"And</span> Mary Magdalene, and Mary the mother of Joses, and the +women also which came with him from Galilee, followed after" +Joseph and Nicodemus, "and beheld the sepulchre, and how his +body was laid." And they returned and prepared spices and +ointments, in order that the process of embalming, hastily begun +by Joseph and Nicodemus, might be properly finished after the +Sabbath should be past. Having made their preparations, they +"rested the sabbath day, according to the commandment."</p> + +<p>By comparing the accounts of all that happened after Jesus +was laid in the tomb, we find that though the greater number of +the women went away, as has been said, two of them remained +watching the spot which now contained the body of Him whom +they so loved and reverenced: for we read, "And there was Mary +Magdalene and the other Mary (the mother of James and Joses) +sitting over against the sepulchre." There they stayed, probably +till the Sabbath had begun, when, of course, it was too late for +them to prepare their share of spices, without breaking the fourth +commandment.</p> + +<p>"Now the next day that followed the day of the preparation" +(this seems to mean in the beginning of the Sabbath, soon after +6 o'clock on Friday evening, just after the burial of our Lord),<span class="pagenum"><a name="Page_179" id="Page_179">[Pg 179]</a></span> +"the Chief Priests and Pharisees came together unto Pilate, +saying, Sir, we remember that that deceiver said, while he was +yet alive, After three days I will rise again. Command therefore +that the sepulchre be made sure until the third day, lest his +disciples come by night, and steal him away, and say unto the +people, He is risen from the dead: so the last error shall be +worse than the first. Pilate said unto them, Ye have a watch: go +your way, make it as sure as ye can. So they went, and made +the sepulchre sure, sealing the stone, and setting a watch."</p> + +<p>Thus did the Lord make these Priests and Pharisees bear +witness to Christ's resurrection. It was little likely that the +Apostles would make any attempt to carry off the body, and still +less likely that they could succeed in any such an attempt; but +what was now done rendered it <i>impossible</i>; for there was no way +of carrying the body out of the sepulchre but through the door, +which was closed by a heavy stone, and was now watched by +a guard of soldiers, who would not allow any one even to touch +the stone, which could not be moved without making much noise. +It was essential that there should never be any doubt as to the +fact of Christ's having risen from the dead, and therefore His +very enemies were made to furnish the strongest proofs of His +resurrection. Thinking they had made the sepulchre sure, they +went away to rest on the Sabbath. But</p> + +<div class="poem"> + +<span class="i0">Vain the stone, the watch, the seal,<br /></span> +<span class="i0">Christ has burst the gates of Hell;<br /></span> +<span class="i0">Death in vain forbids His rise,<br /></span> +<span class="i0">Christ hath opened Paradise.<br /></span> +</div> + +<p>Jesus laid in the grave all through the Sabbath, from 6 o'clock +on Friday evening to 6 o'clock on Saturday evening. The Sabbath +was now past; the first day in the week, called by us Sunday, +was begun. "And when the sabbath was past, Mary Magdalene, +and Mary the mother of Joses, and Salome," who had not had +time to make any preparations before the Sabbath, set out from +their homes to go to the sepulchre; and they "had bought sweet +spices, that they might come and anoint him." But while they +were on their way, "behold, there was a great earthquake: for +the angel of the Lord descended from heaven, and came and +rolled back the stone from the door, and sat upon it. His countenance +was like lightning, and his raiment white as snow: and +for fear of him the keepers did shake, and became as dead men."</p><p><span class="pagenum"><a name="Page_180" id="Page_180">[Pg 180]</a></span></p> + +<p>The time and circumstances of Jesus's rising from the dead, +are veiled in mystery. He had evidently left the sepulchre before +the stone was rolled away. All that we know is, that Christ +rose, and was the "first fruits of them that slept"; and He rose +on the day when the first fruits of the harvest were presented +in thankfulness to the Lord God Almightly. His resurrection +secured ours; and, as a sign that it did so, "many bodies of the +saints which slept arose out of the graves after his resurrection, +and went into the city, and appeared unto many." The graves +were opened when Jesus gave up His life on the cross: when +He arose, the bodies which lay in them arose also, testifying to +His triumph over death and the grave.</p> + +<p>Wonderful indeed were all the events which took place at +this time! In their several accounts of what happened after our +Saviour had risen, some of the Evangelists mention one thing, +and some another; but as clever men, who have considered the +subject, show us how all the events mentioned must have followed +one another, we shall keep to their account.</p> + +<p>We have said that before the earthquake took place, Mary +Magdalene and the other Mary, accompanied by Salome, who +had joined them, set out to go to the sepulchre: knowing that +it was closed by a great stone, they naturally, as they drew near, +"at the rising of the sun, said among themselves, Who shall roll +us away the stone from the door of the sepulchre?" Of the watch +set there, they probably knew nothing. But on coming close, +this difficulty was at an end, "for when they looked, they saw +that the stone was rolled away: for it was very great." Very +probably Mary Magdalene was the first who observed this fact, +for St. John speaks especially of her, and says, "The first day of +the week cometh Mary Magdalene early, when it was yet dark, +unto the sepulchre, and seeth the stone taken away from the +sepulchre."</p> + +<p>Here you must understand, that the Hebrew sepulchres had +two divisions, or chambers. The inner division, or chamber, in +which the body was laid, was separated from the outer division +by a door, closed, as we have heard, by a large stone. The outer +chamber, or porch, had an open door, or entrance.</p> + +<p>As soon as Mary Magdalene and her companions came near, +they could see, through the open entrance of the outer chamber, +that the door of the inner chamber was also open, and that the +great stone, which they had seen placed there after Jesus was<span class="pagenum"><a name="Page_181" id="Page_181">[Pg 181]</a></span> +laid in the tomb, had been taken away: but they did not see +either the stone itself or the angel sitting upon it, on the right-hand +side of the door; as this could not be seen without going +into the porch, or outer chamber. As soon, then, as Mary +Magdalene saw, through the open entrance of the porch, that +the stone was rolled away from the door of the inner chamber, +or sepulchre, she, concluding that some persons, either friends +or enemies, had opened it, and carried away the body of Jesus, +"runneth, and cometh to Simon Peter, and to the other disciple +whom Jesus loved, and saith unto them, They have taken away +the Lord out of the sepulchre, and we know not where they have +laid him."</p> + +<p>After Mary Magdalene had left them, the other Mary and +Salome went into the outer division, and, "entering into the +sepulchre" (that is, into the porch), "they saw a young man +sitting on the right side, clothed in a long white garment; and +they were affrighted. And the angel answered, and said unto +the women, Fear not ye; be not affrighted; for I know that ye +seek Jesus of Nazareth, which was crucified: He is not here: +for he is risen, as he said. Come, see the place where the Lord +lay; behold the place where they laid him." Having thus +assured these women that the Lord was indeed risen from the +dead, the angel bade them make the good tidings known to +others, saying, "But go your way quickly, tell his disciples and +Peter that he is risen from the dead, and that he goeth before +you into Galilee: there shall ye see him, as he said unto you; lo, +I have told you. And they departed quickly from the sepulchre, +with fear, and fled; for they trembled and were amazed: neither +said they anything to any man."</p> + +<p>These women were so confused and overpowered with surprise, +fear, and joy, that they scarcely knew what to say or do: +so they told no man what they had seen or heard as they went +along, but "with great joy did run to bring his disciples word" +of what the angel had said.</p> + +<p>It must have been a great comfort to Peter to hear that +he had been particularly mentioned by name, as it showed +that Jesus had not cast him off, but still looked upon him +as a disciple, notwithstanding his sin in denying his Lord and +Master.</p> + +<p>It seems that when the disciples saw their Lord condemned +and crucified, they must have forgotten all that He had told<span class="pagenum"><a name="Page_182" id="Page_182">[Pg 182]</a></span> +them as to His rising again; and, instead of going early to the +sepulchre on the third day, they appear to have remained at +home, mourning and lamenting His death. Now, however, Mary +Magdalene's tidings must have brought their Lord's words to +remembrance. "Peter therefore went forth, and that other disciple +(John), and came to the sepulchre. So they ran both +together: and the other disciple did outrun Peter, and came +first to the sepulchre. And he, stooping down and looking in, +saw the linen clothes lying; yet went he not in." The clothes +in which the body had been wrapped were there; but the body +itself was gone. No angel was now to be seen, nor did the +disciples know that one had been seen at all; for Mary Magdalene +had left the sepulchre before her two companions went +into the porch of the sepulchre.</p> + +<p>"Then cometh Simon Peter, following John, and went into +the sepulchre, and seeth the linen clothes lie, and the napkin that +was about his head, not lying with the linen clothes, but wrapped +together in a place by itself." This circumstance was very important. +If the body of Jesus had been <i>stolen away</i>, either by +friends or enemies, they would have carried it away as it was, +and not waited to unwind the linen clothes, and more especially +not to have folded the napkin up and laid it in a separate place. +The astonishment of Peter when he saw the burial clothes thus +lying in order caused John also to go into the sepulchre: "and +he saw and believed." "For as yet they knew not the Scripture, +that he must rise again from the dead."</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XLV_CHRIST_APPEARS_TO_MARY" id="Chapter_XLV_CHRIST_APPEARS_TO_MARY"></a><span class="smcap">Chapter XLV.</span>—CHRIST APPEARS TO MARY +MAGDALENE.</h2> + +<p class="noindent"><span class="smcap">The</span> Apostles appear to have come to the sepulchre, without any +idea that the Lord had risen from the dead. They had not understood +rightly what the prophets had said of the death and rising +again of the Messiah; nor had the words of the Lord, though He +had told them plainly that He should die and rise again the third +day, prepared them for what had happened.</p> + +<p>When John examined the tomb, he saw that the body of +Jesus must, in some miraculous way, have slipped out of the linen +clothes, leaving them lying in such perfect order: "he saw, and<span class="pagenum"><a name="Page_183" id="Page_183">[Pg 183]</a></span> +believed" that Jesus was indeed risen. "For as yet they knew +not the Scripture, that he must rise again from the dead." Up to +this time they had not rightly understood this Scripture; and +John's faith now rested on what he had <i>seen</i>, not, as it should +have done, upon the Word of God. Peter and John, having +satisfied themselves that the body of Jesus was no longer in the +sepulchre, "went away again unto their own home," before Mary +Magdalene, who had followed them, reached the sepulchre for the +second time: she arriving after they had left, would naturally be +disappointed at not hearing their opinion, as to the disappearance +of the body of Jesus. She was grieved that any one should have +carried Him away; and this, added to the recollection of what +she had witnessed in the sufferings and death of Jesus, so disturbed +Mary, that she "stood without at the sepulchre weeping. +And as she wept, she stooped down, and looked into the (inner) +sepulchre, and seeth two angels in white sitting, the one at the +head, and the other at the feet, where the body of Jesus had lain. +And they say, Woman, why weepest thou? She saith unto them, +Because they have taken away my Lord, and I know not where +they have laid him." So little did Mary expect the Lord to rise +again to life, that even the sight of angels sitting by His open +tomb, did not convince her that the body had not been removed +to another place. She was soon to know the truth; for "when +she had thus said, she turned herself back, and saw Jesus standing." +But it pleased the Lord to appear to her in such a form, +that at first she knew not that it was Jesus. This was the first +appearance of Jesus Christ after His resurrection; for, as St. Mark +tells us, "Now when Jesus was risen early the first day of the week, +he appeared first to Mary Magdalene, out of whom he had cast +seven devils." "Jesus saith unto her, Woman, why weepest thou? +whom seekest thou? She, supposing Him to be the gardener, saith +unto him, Sir, if thou have borne him hence, tell me where thou +hast laid him, and I will take him away. Jesus saith unto her, +Mary." This one word, spoken in the tone she had been accustomed +to hear, removed all doubts and fears: now she sees and +knows that it is indeed Jesus restored to life, who stands by her. +We can imagine with what surprise and joy "she turned herself" +quickly towards her Lord, "and saith unto him, Rabboni; which is +to say, Master." From what follows, we may suppose that in her +exceeding gladness, Mary would have laid hold upon the Lord to +detain Him; for "Jesus saith unto her, Touch me not; for I am<span class="pagenum"><a name="Page_184" id="Page_184">[Pg 184]</a></span> +not yet ascended to my Father: but go to my brethren, and say +unto them, I ascend unto my Father, and your Father; and to +my God, and your God."</p> + +<p>By these words, He seems to have meant that the time was +not quite come for Him to ascend into heaven; and that Mary +need not therefore hold Him, as if she was afraid of not seeing +Him again; but, on the contrary, that she should at once go and +remind His disciples of all that He had before told them, about +His going to His Father, and not leaving them comfortless; +because if He left them, He would send the Holy Ghost to teach +and guide them. The message thus sent by Jesus, should remind +us all, that the Lord God Almighty is indeed our God; a kind +and loving Father to <i>all</i> who believe in His beloved Son, so as to +love and obey Him.</p> + +<p>Mary Magdalene set out immediately to tell "the disciples +that she had seen the Lord, and that He had spoken these things +unto her." On her way it seems that she fell in with the other +Mary and Salome, who had fled from the sepulchre at the sight +of the angel. The three women now went on together. "And +as they went to tell his disciples, behold, Jesus met them, saying, +All hail." "All hail" signified Welcome; it was a common mode +of expressing pleasure at meeting. Mary and Salome, who had +heard from Mary Magdalene that the Lord was indeed alive again, +were neither astonished nor frightened at His appearance; but, +filled with joy and love, they fell at His feet; "they came and +held him by the feet, and worshipped him." "Then said Jesus +unto them, Be not afraid; go tell my brethren that they go into +Galilee, and there they shall see me." The action of holding His +feet, showed fear that the Lord would at once disappear; but He +bids them have no fears, for that, on the contrary, He would meet +His disciples in Galilee. But before that, He appeared also to +His Apostles.</p> + +<p>Whilst the women were on their way to tell the disciples all +they had seen and heard, "behold some of the watch came into +the city, and showed unto the Chief Priests all the things that +were done." We have heard how, when the angel of the Lord +descended, those who were guarding the sepulchre were so terrified, +that they "became as dead men,"—unable to move, or know +what to do. When they came to themselves, they would see that +the sepulchre was empty; whilst they well knew that no human +power could have removed the body. They went therefore, and<span class="pagenum"><a name="Page_185" id="Page_185">[Pg 185]</a></span> +told those who had set them to watch, how vain all their precautions +had been. The Chief Priests immediately called the Council +together: "and when they were assembled with the elders, and +had taken counsel," or consulted amongst themselves what they +had best do to prevent their countrymen from believing in the +resurrection of Christ, "they gave large money unto the soldiers, +saying, Say ye, His disciples came by night, and stole him away +while we slept. So they took the money, and did as they were +taught: and this saying is commonly reported among the Jews +until this day."</p> + +<p>Great indeed was the wilful unbelief of the Jews, if they +could for one moment believe such an absurd story, as the Priests +and elders had bribed the soldiers to tell. Amongst the Romans, +death was the punishment for any soldier who went to sleep +whilst upon guard: yet, in spite of this, men were required to +believe, that sixty soldiers, and their commander, were all so fast +asleep, that the noise which must have been made by moving the +stone, did not even awake one of them. Besides, if they had +all been asleep, how could they have known that the disciples +had been there?</p> + +<p>The Chief Priests and elders knew that this story was false; +and we may be quite sure that Pilate and those in authority did +not believe it, or the soldiers would not have escaped punishment: +but the Romans did not care what the Jews believed on +the subject: and the soldiers, being heathens, and therefore careless +about speaking the truth, took the money offered by the +Council, and in return told what they knew to be a lie. Even +up to this day, the Jews, of whom there are many thousands +scattered in different parts of the world, believe the story +invented by the Chief Priests; and instead of acknowledging +Jesus as the Messiah, still look for Christ's coming. It seems to +us quite impossible that any one should disbelieve in Jesus Christ +being the promised Messiah; but unhappily it is so. Let us pray +to God that He will take from the Jews all blindness and hardness +of heart, and bring them into the Christian Church.</p> + +<p>Now let us return in thought to the sepulchre, where, after +the departure of Mary Magdalene, and of the other Mary and +Salome, another party of women arrived. These were the women +which came with Him from Galilee, and who, after seeing where +the body of Jesus was laid, went away immediately to prepare +spices and ointments, and then rested on the sabbath day.<span class="pagenum"><a name="Page_186" id="Page_186">[Pg 186]</a></span> +"Now upon the first day of the week, very early in the morning, +they came unto the sepulchre, bringing the spices which they had +prepared, and certain others," that is, some other women came, +"with them." These women had had a longer way to come than +Mary Magdalene and her companions, and therefore, although +they set out as soon as the Sabbath was past, they did not +reach the sepulchre until some time after them: although it +was still early. "And they found the stone rolled away from +the sepulchre." This circumstance would naturally cause them +no surprise, as they would conclude that the disciples or others +had reached the sepulchre before them, and were already engaged +in the work of embalming the body, in which they were come to +assist.</p> + +<p>But their surprise was to come; for "they entered in, and +found not the body of the Lord Jesus. And it came to pass as +they were much perplexed thereabout, behold, two men stood by +them in shining garments: and as they were afraid, and bowed +down their faces to the earth, they said unto them, Why seek ye +the living among the dead? He is not here, but is risen: remember +how he spake unto you when he was yet in Galilee, saying, +The Son of man must be delivered into the hands of sinful men, +and be crucified, and the third day rise again." The sudden +appearance "of two men in shining garments," alarmed the women; +who at once knew them to be angels. Then the angels reproved +these women for the want of faith, which had made them expect +to find amongst the dead, One whom they ought to have known +must be alive, if they had remembered and believed what He +Himself had formerly told them. When the women heard the +words of the angels, they remembered the words of Jesus, "and +returned from the sepulchre, and told all these things unto the +eleven, and to all the rest." But the eleven had already heard +these wonderful tidings from Mary Magdalene and Joanna, and +Mary the mother of James, and other women that were with +them, which told these things unto the Apostles, as they mourned +and wept for the death of their Lord.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_187" id="Page_187">[Pg 187]</a></span></p> + +<h2><a name="Chapter_XLVI_JESUS_APPEARS_TO_THE_DISCIPLES" id="Chapter_XLVI_JESUS_APPEARS_TO_THE_DISCIPLES"></a><span class="smcap">Chapter XLVI.</span>—JESUS APPEARS TO THE DISCIPLES.</h2> + +<p class="noindent"><span class="smcap">The</span> testimony of so many different witnesses had not yet convinced +the Apostles: when they had heard that "Jesus was alive, and had +been seen of Mary Magdalene, they believed not. And when the +other women came with their testimony," their words seemed to +the Apostles as "idle tales, and they believed them not."</p> + +<p>Still all that they heard was not without some effect; for +Peter was anxious to visit the sepulchre again: "Then arose +Peter, and ran unto the sepulchre; and stooping down, he beheld +the linen clothes laid by themselves." But he saw nothing more; +"and he departed, wondering in himself at that which was come +to pass." We learn from the Scriptures that Peter was the first +of the Apostles who did see the Lord after His resurrection; but +how and when this meeting took place, we are not told; and it is +most likely that it took place now, whilst Peter was returning +from his second visit to the sepulchre, "wondering in himself at +that which was come to pass." What joy it must have been to +Peter, to see that his Lord and Master was indeed alive, and +to be able to receive forgiveness for the sin he had committed, in +denying all knowledge of Him. What passed between our Lord +and Peter on this occasion, is not written down in either of the +Gospels; but we may be sure that Jesus spake kindly and +lovingly to Peter. It is no wonder to find that ever afterwards, +Peter devoted himself heartily to the service of God. After this +interview with Peter, Jesus appeared to two of the disciples, who +were not also Apostles: "he appeared in another form unto two +of them, as they walked, and went into the country." To Peter, +Jesus probably appeared in His own person, so as to be recognized +at once: on the occasion of which we are now to speak, He concealed +Himself under the form of a "stranger." St. Luke tells +us, that two of the disciples went that same day, (the first day of +the week,) to a village called Emmaus, which was from Jerusalem +about threescore furlongs; that is, about seven miles and a half, +for eight furlongs make a mile. And, very naturally, "they talked +together of all these things which had happened. And it came +to pass, that, while they communed together and reasoned, Jesus +himself drew near, and went with them. But their eyes were +holden, that they should not know him. And he said unto them,<span class="pagenum"><a name="Page_188" id="Page_188">[Pg 188]</a></span> +What manner of communications are these that ye have one with +another, and are sad?" Jesus asked not such questions for His +own information, but to enable Him to show the truth to the +disciples, who were surprised that any person, even a stranger, +should be ignorant of the wonderful events which had happened. +"And one of them, whose name was Cleopas, answering said +unto him, Art thou only a stranger in Jerusalem, and hast not +known the things which are come to pass there in these days? +And he said unto them, What things? And they said unto him, +Concerning Jesus of Nazareth, which was a prophet mighty in +deed and word before God and all the people: and how the +Chief Priests and our rulers delivered him to be condemned to +death, and have crucified him. But we trusted that it had been +he which should have redeemed Israel: and beside all this, to-day +is the third day since these things were done. Yea, and certain +women of our company made us astonished, which were early at +the sepulchre; and when they found not his body, they came, +saying, that they had also seen a vision of angels, which said +that he was alive. And certain of them which were with us +went to the sepulchre, and found it even so as the women had +said: but him they saw not." In this account of the matter, +given by these two to a stranger, as they supposed, we see the +state of doubt and perplexity in which all the disciples were: a +little more faith would have set their minds at rest: but it is +evident that though, whilst He lived they had believed Jesus to +be the true Messiah, who should redeem Israel, His death and +burial had so far shaken their belief, that they could not at once +feel sure that He had risen from the dead, though they could not +altogether reject that idea.</p> + +<p>When these two disciples had ended their account, they must +have been somewhat surprised at being reproached for their +unwillingness to believe all that their Prophets had spoken concerning +the Messiah; for Jesus, still in His character of a +stranger, "said unto them, O fools, and slow of heart to believe +all that the prophets have spoken"! And then He reminded +them, that the Scriptures had expressly said, that Christ must +suffer death on earth, before He could enter into glory in heaven: +saying, "Ought not Christ to have suffered these things, and to +enter into his glory?" that is, ought not these very things which +trouble you to have happened just as they have done, to fulfil the +Scriptures, and to show that this was indeed the promised Messiah.</p><p><span class="pagenum"><a name="Page_189" id="Page_189">[Pg 189]</a></span></p> + +<p>When Jesus had shown the two disciples that want of faith +alone caused their perplexity, He graciously went on, "and +beginning at Moses and all the prophets, he expounded (or +explained) unto them in all the Scriptures the things concerning +himself. And they drew nigh unto the village, whither they went: +and he made as though he would have gone further. But +they constrained him, saying, Abide with us: for it is toward +evening, and the day is far spent." No wonder these disciples, +whose faith must have been strengthened by the explanations of +their unknown companion, were unwilling so soon to part with +one so learned in the Scriptures; and, as it was near evening, +they urged Him to go in and abide with them for the night. At +their earnest entreaty, "he went in to tarry with them." Emmaus, +where our Lord now was, was a village about seven or eight miles +to the west of Jerusalem; the dwelling-place, probably, of the +two disciples whose guest He was. "And it came to pass, as he +sat at meat with them, he took bread and blessed it, and brake, +and gave to them." Jesus probably did what He had done at +the last Passover Supper, when He appointed Bread and Wine +to be taken and received, in "continual remembrance of the +sacrifice of the death of Christ, and of the benefits which we +receive thereby."</p> + +<p>At any rate, by this act, Jesus made Himself known to +Cleopas and his companion: "their eyes were opened, and they +knew him; and he vanished out of their sight. And they said +one to another, Did not our heart burn within us, while he talked +with us by the way, and while he opened to us the Scriptures?" +They had felt great interest in the conversation and teaching of the +stranger, and now they seem to feel that all he had said should +have shown them that One Who thus taught could be no other +than the Lord Himself. Their next thought was to tell these great +and glad tidings to the rest of the disciples; and though it was +drawing towards night, and they had already had a long walk, +"they rose up the same hour, and returned to Jerusalem,"—setting +us a good example not to let any personal inconvenience prevent +us from doing anything that we feel it is our duty to do. When +they reached Jerusalem, they "found the eleven gathered together, +and them that were with them, saying, The Lord is risen indeed, +and hath appeared to Simon." Peter had by this time related +how the Lord had spoken to him, and his testimony had convinced +his fellow disciples that their Lord had indeed risen from the<span class="pagenum"><a name="Page_190" id="Page_190">[Pg 190]</a></span> +dead. Cleopas and his companion now bore witness to the same +fact, and "told what things were done in the way, and how he was +known of them in breaking of bread." But some of the disciples +do not seem to have been convinced even yet, for St. Mark says of +these two, "they went and told it unto the residue, neither +believed they them."</p> + +<p>"Then the same day at evening," (nearly 6 o'clock,) still being +the first day of the week, "when the doors were shut where the +disciples were assembled for fear of the Jews, came Jesus: as +they thus spake, Jesus stood in the midst of them, and saith unto +them, Peace be unto you." Notwithstanding all that had already +past, it seems that the greater part, at least, of the disciples could +not believe that this was really and truly the Lord, in the same +body as He had borne before His death: "they were terrified and +affrighted, and supposed that they had seen a spirit. And he +said unto them, Why are ye troubled? and why do thoughts arise +in your hearts? Behold my hands and my feet, that it is I +myself: handle me, and see; for a spirit hath not flesh and bones, +as ye see me have. And when he had thus spoken, he shewed +them his hands and his feet, and his side. Then were the disciples +glad when they saw the Lord."</p> + +<p>Doubts, however, still lingered in the minds of some, and +these our Lord graciously condescended to remove; for "while +they yet believed not for joy, and wondered, he said unto them, +Have ye here any meat? And they gave him a piece of a broiled +fish, and an honeycomb. And he took it, and did eat before +them. Then said Jesus to them again, Peace be unto you: as +my Father hath sent me, even so I send you. And when he had +said this, he breathed on them, and saith unto them, Receive ye +the Holy Ghost: whosesoever sins ye remit, they are remitted unto +them; and whosesoever sins ye retain, they are retained."</p> + +<p>"Remit" here means <i>forgive</i>; sins remitted are sins forgiven. +To "retain" means just the contrary—not forgiven sins; +"retained" means sins that are not forgiven, of which the guilt +still rests upon those who have committed them. Jesus did not, +of course, mean that His Apostles, or any human being, had +power to forgive or remit the smallest sin committed against God; +none can forgive sin, but God only. But our Lord meant, that +when, by the teaching of the Apostles, poor sinners should be +brought to believe the Gospel and repent, they, the Apostles, might +safely declare unto them the blessed truth, that their sins are<span class="pagenum"><a name="Page_191" id="Page_191">[Pg 191]</a></span> +forgiven, and done away with, for the sake of all that Jesus Christ +has done for us.</p> + +<p>But in the same way, the Apostles must warn all who will +not believe and repent, that their sins cannot be forgiven; but +that their guilt remains, and must hereafter meet with due +punishment.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XLVII_UNBELIEF_OF_THOMAS" id="Chapter_XLVII_UNBELIEF_OF_THOMAS"></a><span class="smcap">Chapter XLVII.</span>—UNBELIEF OF THOMAS.</h2> + +<p class="noindent"><span class="smcap">"But</span> Thomas, one of the twelve, called Didymus, was not with +them when Jesus came." As soon as they met again, "the other +disciples therefore said unto him, We have seen the Lord." +Thomas, however, was so convinced that it was impossible for +Jesus to appear again in His own body, that he declared that he +would not believe, unless he actually <i>saw</i> that it was the very +same body which had been crucified: therefore, "he said unto +them, Except I shall see in his hands the print of the nails, and +put my finger into the print," or hole made by "the nails, and +thrust my hand into" the wound made by the spear in "his side, +I will not believe."</p> + +<p>This want of faith was wrong: Thomas knew that the other +Apostles would not say anything that they did not believe to be +true; and it was impossible that all the ten, should have merely +<i>fancied</i> that they had seen and talked with their beloved Lord +and Master.</p> + +<p>Thomas was now left for one whole week in his unbelief; and +a good many of the disciples, who had not themselves seen Jesus, +took his view of the matter: though the ten Apostles, and a great +number of the disciples, were convinced that Christ was +indeed risen.</p> + +<p>"And after eight days again," that is, on the first day of the +next week, "the disciples were within, and Thomas with them: +then came Jesus, the doors being shut," so that He could not +possibly have come into the room that way, "and stood in the +midst, and said, Peace be unto you."</p> + +<p>The disciples were probably at supper, for St. Mark says, "he +appeared unto the eleven as they sat at meat, and upbraided +them with their unbelief and hardness of heart, because they +believed not them which had seen him after he was risen." To<span class="pagenum"><a name="Page_192" id="Page_192">[Pg 192]</a></span> +"upbraid" means to reproach: all had deserved reproach for their +slowness and unwillingness to believe the testimony of others, +but to Thomas such upbraiding was principally addressed: but +whilst he reproved, Jesus also showed mercy: for "then saith He +to Thomas, Reach hither thy finger, and behold my hands: and +reach hither thy hand, and thrust it into my side: and be not +faithless, but believing." Thomas had now received the proofs +which he had demanded; he saw and was convinced that Jesus +had indeed, according to the Scriptures, risen in his own human +body from the grave. "And Thomas answered and said unto him, +My Lord and my God. Jesus saith unto him, Thomas, because +thou hast seen me, thou hast believed: blessed are they, that +have not seen, and yet have believed." These are comfortable words +for all Christians who believe without seeing: and we may indeed +thank God for the unwillingness of this Apostle to believe, as it +afforded a still further testimony to the reality of the Resurrection.</p> + +<p>It seems that the next appearance of Jesus Christ was to a +large number of His disciples at once. We read, "Then the +eleven disciples went away into Galilee, into a mountain where +Jesus had appointed them." Here many other disciples must +have joined them; for another part of Scripture tells us, that +"he was seen of above five hundred brethren at once." "And +when they saw him, they worshipped him; but some doubted." +It appears probable that at first, Jesus showed Himself at a great +distance, so that some could still hardly believe that He was the +Lord. "But Jesus came and spake unto them." We may +imagine how all doubts were removed at once, and with what +joyful gladness the disciples acknowledged Him now, as the long-expected +Messiah. "After these things, Jesus showed himself +again to the disciples at the sea of Tiberias." It seems that the +Apostles had so little idea of the nature of the work they were +from henceforth to do, that they had returned to their usual +occupation of fishermen. "There were together Simon Peter, +and Thomas called Didymus, and Nathanael of Cana in Galilee, +and the sons of Zebedee, and two other of his disciples. Simon +Peter saith unto them, I go a fishing. They say unto him, We +also go with thee. They went forth, and entered into a ship +immediately; and that night they caught nothing. But when +the morning was now come, Jesus stood on the shore; but the +disciples knew not that it was Jesus. Then Jesus saith unto +them, Children, have ye any meat?" meaning, have ye now taken<span class="pagenum"><a name="Page_193" id="Page_193">[Pg 193]</a></span> +any fish. To this question, put, as they supposed, by a man, the +disciples "answered him, No. And he said unto them, Cast the +net on the right side of the ship, and ye shall find." It seems +probable that the disciples now began to have some suspicions as +to the true nature of Him, who gave them this direction, since no +mere man could have foretold the result of their casting the net +in one particular spot. "They cast, therefore, and now they +were not able to draw it, for the multitude of fishes." This completely +convinced the disciples; "therefore, that disciple whom +Jesus loved, saith unto Peter, It is the Lord. Now, when Simon +Peter heard that it was the Lord, he girt his fisher's coat unto +him, (for he was naked,) and did cast himself into the sea," eager +to swim quickly to the land on which his beloved Master stood. +The word "naked," in this place, only means that Peter had not +his outer garments on—only the inner one he wore whilst fishing; +and this he girt on, bound close round him, that it might be no +hindrance whilst he swam. "And the other disciples came in a +little ship (or boat), for they were not far from land, but as it were +two hundred cubits (about 120 yards), dragging the net with +fishes. As soon then as they were come to land, they saw a fire +of coals there, and fish laid thereon, and bread. Jesus saith +unto them, Bring of the fish which ye have now caught. Simon +Peter went up (to help), and drew the net to land full of great +fishes, an hundred and fifty and three: and for all there were so +many, yet was not the net broken. Jesus saith unto them, +Come and dine." The word here translated <i>dine</i>, means rather +breakfast, the first meal of the day, for it was now early +morning.</p> + +<p>"And none of the disciples durst ask him, Who art thou? +knowing that it was the Lord. Jesus then cometh, and taketh +bread, and giveth them, and fish likewise."</p> + +<p>St. John, in his account of this meeting of Jesus and His +disciples at the sea of Tiberias, says, "This is now the third +time that Jesus showed himself to his disciples, after that he was +risen from the dead." It is the third appearance mentioned by +St. John; and it was the third time that Jesus had appeared to +the Apostles, when all or most of them were together; and this +is probably what St. John meant. The first of these appearances, +was to the ten on the day of His Resurrection, when Thomas +was not with them; the second took place on the first day of the +next week, when all the eleven were assembled; and the third,<span class="pagenum"><a name="Page_194" id="Page_194">[Pg 194]</a></span> +was the one of which we have just been speaking at the sea of +Tiberias. Of Jesus appearing to Mary Magdalene and the other +women, to Peter alone, to the two disciples on their way to Emmaus, +and to "above five hundred brethren at once," John makes no +mention. St. Paul, in his Epistle to the Corinthians, speaking of the +appearing of Jesus after the Resurrection, says, "He was seen of +Cephas, then of the twelve: after that, he was seen of above five +hundred brethren at once: after that, he was seen of James, then +of all the Apostles." Now none of the Gospels gives an account +of any special appearance to James: we may therefore conclude +that we are not told of every appearance vouchsafed to His +disciples, during the time that Jesus remained on earth after His +Resurrection; though enough are related, to prove the reality of +that blessed fact.</p> + +<p>We may remark, that "Cephas" is a Greek word, meaning +the same as Peter, that is, a rock, or stone; and that as St. Paul +was writing to the inhabitants of a city of Greece, he called +Simon Peter by his Greek name: by "the twelve," the body of +the Apostles is meant, though at that time there were, in fact, +only eleven of them.</p> + +<p>When the Apostles had eaten their meal of fish and bread, +to which they had been invited by the Lord, a remarkable +conversation took place. We read, "So when they had dined, +Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me +more than these?"—that is, dost thou love me more than these +other of my disciples love me? You will remember how before +the Crucifixion, Peter, in his self-confidence, declared, that though +all the other disciples should forsake Jesus, he never would, but +would die for Him if necessary: but his grievous fall had shown +him his own weakness; and now, so far from boasting of his +greater love, he humbly replied, "Yea, Lord; thou knowest that +I love thee. He saith unto him, Feed my lambs." By lambs +and sheep, our Saviour meant all his people, young and old: all, +who should believe in Him, and so belong to His Church, or flock, +as it is often called.</p> + +<p>This mode of speaking of the people of God, as of a Flock, +consisting of sheep and lambs, is very common throughout the +Scripture. David pleading for his people, who were suffering +from pestilence in consequence of his sin in numbering them, +says, "But these sheep, what have they done?" The same idea +is often repeated in the Psalms, and in the Prophets; and in our<span class="pagenum"><a name="Page_195" id="Page_195">[Pg 195]</a></span> +Liturgy, or Church Service, we confess that we "have erred and +strayed like lost sheep."</p> + +<p>Peter would well understand this figurative manner of speaking. +The question was repeated: "Jesus saith to him again the second +time, Simon, son of Jonas, lovest thou me? He saith unto him, +Yea, Lord; thou knowest that I love thee. He saith unto him, +Feed my sheep. He saith unto him the third time, Simon, son +of Jonas, lovest thou me? Peter was grieved because he said +unto him the third time, Lovest thou me? And he said unto +him, Lord, thou knowest all things; thou knowest that I love +thee. Jesus saith unto him, Feed my sheep." Three times had +Peter denied his Lord; three times now had he been asked, +Lovest thou me? Well might he be grieved at the remembrance +of that sin, which could have cast a doubt upon the love he bore +his divine Master: deeply did he feel the rebuke which he had +deserved. Humbly, without making any professions, did he +appeal to Him, who knows all hearts, to judge whether he loved +Him. Peter's love for Jesus was both strong and sincere, and +his whole future life bore witness to its strength and sincerity, +until he did indeed lay down his life for his Master's sake. Let +us take Peter for our example, and try, by every action of our +lives, to show that we do love and wish to please our God and +Saviour.</p> + +<p>After this Jesus said to Peter, "Verily, verily, I say unto +thee, When thou wast young, thou girdedst thyself, and walkedst +whither thou wouldest: but when thou shalt be old, thou shalt +stretch forth thy hands, and another shall gird thee, and carry +thee whither thou wouldest not. This spake he, signifying by +what death he should glorify God. And when he had spoken +this, he saith unto him, Follow me." About thirty years after this +time, in the reign of the Emperor Nero, Peter was crucified at +Rome by the heathens, because he tried to make them Christians; +he stretched out his arms on the cross, and another bound him +and carried him to execution. Faithfully did Peter obey his +Master's command, "Follow me"; for he went about teaching +after His example, until He died by the same death. But in his +death, Peter gave a further proof of humility; for considering +himself unworthy even to die in the same way as Jesus had done, +he begged to be crucified with his head downwards; and this +request was granted. Death for the sake of our religion is called +martyrdom, and those who so suffer, are martyrs.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_196" id="Page_196">[Pg 196]</a></span></p> + +<h2><a name="Chapter_XLVIII_JESUS_TAKEN_INTO_HEAVEN" id="Chapter_XLVIII_JESUS_TAKEN_INTO_HEAVEN"></a><span class="smcap">Chapter XLVIII.</span>—JESUS TAKEN INTO HEAVEN.</h2> + +<p class="noindent"><span class="smcap">We</span> are not told that Peter made any remark upon what Jesus +told him, "signifying by what death he should glorify God:" we +only read, "Then Peter, turning about, seeth the disciple whom +Jesus loved, following; which also leaned on his breast at supper, +and said, Lord, which is he that betrayeth thee?" This you will +remember was John, one of the sons of Zebedee; the same John +who alone gives us any account of what passed on this occasion. +"Peter, seeing him, saith to Jesus, Lord, and what shall this man +do?" Jesus, instead of satisfying Peter's curiosity, gave him an +answer, which should teach us all, that we must not seek curiously +to know things hidden from us; and that the great point is, for +every man to follow Christ by faith and practice, and not to +concern himself too much about others; any further than by +setting a good example, and using what influence he may have +over others, for a good purpose.</p> + +<p>In answer to Peter's question, "Jesus saith unto him, If I will +that he tarry till I come, what is that to thee? Follow thou me. +Then went this saying abroad among the brethren, that that +disciple should not die," but should <i>tarry</i>, or remain alive upon +earth, until the Saviour should come again to judge the world. +There was no ground for the disciples to form such a mistaken +notion; for as St. John truly says, "yet Jesus said not unto him, +He shall not die; but, if I will that he tarry till I come, what is +that to thee?"</p> + +<p>Jesus then appeared again to His Apostles at Jerusalem, and +gave them His last directions as to their conduct, when He +should have left them to return to His Father in heaven. "Being +assembled together with them, (he) commanded them that they +should not depart from Jerusalem, but wait for the promise of the +Father, which, saith he, ye have heard of me. For John truly +baptized with water; but ye shall be baptized with the Holy +Ghost, not many days hence." In these words, Jesus reminded +the disciples of His frequent promises to send upon them the Holy +Spirit, the Comforter, to be their guide; and He bade them wait +in Jerusalem, until this promise should be fulfilled. "And he +said unto them, These are the words which I spake unto you, +while I was yet with you, that all things must be fulfilled, which<span class="pagenum"><a name="Page_197" id="Page_197">[Pg 197]</a></span> +were written in the law of Moses, and in the Prophets, and in the +Psalms, concerning me. Then opened he their understanding, +that they might understand the Scriptures," and see how exactly +His death and resurrection had accomplished everything prophesied +of the Messiah. "And (he) said unto them, Thus it is +written, and thus it behoved Christ to suffer, and to rise from the +dead the third day: and that repentance and remission of sins +should be preached in his name among all nations, beginning at +Jerusalem. And ye are witnesses of these things. And, behold, +I send the promise of my Father upon you: but tarry ye in the +city of Jerusalem, until ye be endued with power from on high."</p> + +<p>Such were our Lord's last directions to the Apostles whom +He was about to leave; and either immediately after this conversation, +or a few days later, "he led them out as far as to +Bethany," where He purposed to take His final leave of them +on earth. The Bethany here meant, was not the actual village +of that name, which was about two miles from Jerusalem, but a +part of Mount Olivet, or the Mount of Olives, nearer to the +city. The Mount Olivet began about 5 furlongs (little more +than half a mile) from Jerusalem: the first tract or part of the +Mount was called Bethphage, and in this tract was the village +bearing that name: another portion of the Mount went by the +name of Bethany, and in that tract was the village of Bethany. +Jesus led his Apostles to the spot where the tract of Bethany +joined that of Bethphage. "When they therefore were come +together, they asked of him, saying, Lord, wilt thou at this time +restore again the kingdom to Israel?"</p> + +<p>The Apostles had not yet a clear idea of the spiritual nature +of Christ's kingdom, nor of the time which was to elapse, before it +should be established upon earth; and they seem even to have +thought that now, when by His rising from the dead He had +proved Himself to be the Messiah, the King of the Jews, He +would at once restore them to their former state of prosperity, +and make Judæa again an independent kingdom. Jesus reproved +them for asking such a question, and "said unto them, It is +not for you to know the times or the seasons, which the Father +hath put in his own hand." There are, indeed, many things +said of future blessings in store for the Children of Israel; but +<i>how</i> or <i>when</i> God will give them, is one of the secret things, +which are at present hidden from us. After reproving His +disciples for undue curiosity as to future events, Jesus calls<span class="pagenum"><a name="Page_198" id="Page_198">[Pg 198]</a></span> +their attention back to matters more nearly concerning themselves; +namely, to the work which they were now to do, in +bearing witness of all that He had done, and in teaching men +everywhere the blessed truths of the Gospel; and for this +important and arduous task, Jesus again promises them that divine +help, without which man can do nothing good. Therefore, he +said unto them, "But ye shall receive power, after that the Holy +Ghost is come upon you; and ye shall be witnesses unto me, +both in Jerusalem, and in all Judæa, and in Samaria, and unto +the uttermost part of the earth."</p> + +<p>"And he said unto them, All power is given unto me in +heaven and in earth. Go ye, therefore, and teach all nations, +baptizing them in the name of the Father, and of the Son, and +of the Holy Ghost; teaching them to observe all things whatsoever +I have commanded you. Go ye into all the world, and +preach the Gospel to every creature. He that believeth and is +baptized shall be saved; but he that believeth not shall be +damned. And these signs shall follow them that believe: In +my name shall they cast out devils; they shall speak with new +tongues; they shall take up serpents; and if they drink any +deadly thing, it shall not hurt them; they shall lay hands on +the sick, and they shall recover. And, lo, I am with you alway, +even unto the end of the world."</p> + +<p>By being baptized, those who heard the Gospel preached, +showed their faith in Christ, and their determination to follow +His precepts and commands: and by Baptism, God gave them +grace and strength to do so. By Baptism, we are now received +into Christ's Church—we become Christians. In the time of the +Apostles, of course, the grown-up people were baptized: when +they had heard the Gospel preached, and believed that Jesus +Christ came into the world to save sinners, they would repent +of all their sins, and try to serve and obey Him; and then they +would be baptized in the name of the Father, and of the Son, +and of the Holy Ghost; to show that they <i>did</i> mean to dedicate, +or give themselves up, to the service of God: and He, in return, +would pour out upon them His Holy Spirit, to enable them to +do so.</p> + +<p>But God, who is a merciful Father, does not require His +creatures to wait for the blessings of Baptism, until they are old +enough to understand and value them; and therefore amongst +Christian nations, Infants are baptized long before they can either<span class="pagenum"><a name="Page_199" id="Page_199">[Pg 199]</a></span> +believe or repent, and so they become the children of God-lambs +of His flock; and receive His blessing before they have sense to +know anything about it. When they are old enough, they must +learn to know what great blessings were given to them by Baptism, +and what solemn promises were made for them-promises +which they are bound to keep, if they would partake of the +benefits, and live with Jesus hereafter in heaven. In our own +strength, no one can keep these promises entirely; but we must +continually <i>strive hard</i> to do so, and above all pray without +ceasing, that we may be strengthened to do it.</p> + +<p>After Jesus had given His Apostles commands to preach the +Gospel to every creature, and to baptize all who were willing, He +told them, as we have read, that they should have power to work +miracles, in order to prove to all men that they really were the +chosen messengers of God, giving His messages to His people: +for if they were able to cast devils out of the bodies of men, to +heal the sick, to speak languages which they had never learned, +and to take up venomous serpents, or drink poison without +suffering any harm, it would be quite plain that God was with +them; since only by His special grace could a man do any of +these things.</p> + +<p>"And when he had spoken these things, he lifted up his +hands, and blessed them. And it came to pass while he blessed +them, he was parted from them, and a cloud received him out of +their sight, and (he was) carried up into heaven." "So then, +after the Lord had spoken unto them, he was received up into +heaven, and sat on the right hand of God."</p> + +<p>"And while they looked stedfastly toward heaven, as he +went up, behold two men stood by them in white apparel; +which also said, Ye men of Galilee, why stand ye gazing up +into heaven? This same Jesus, which is taken up from you +into heaven, shall so come in like manner as ye have seen him +go into heaven."</p> + +<p>From the question asked by these angels, it would seem that +even now the Apostles could hardly believe that their beloved +Lord was gone from their sight for ever, upon the earth. They +are therefore reminded, that their "gazing up" is useless; but +that a day shall come when He shall return to earth: but then +it will be as a judge, to pass sentence of happiness or misery upon +every living creature. We know not how soon that awful day +may come; let us therefore watch and pray, that we may find<span class="pagenum"><a name="Page_200" id="Page_200">[Pg 200]</a></span> +mercy before our judge—the Saviour of all who so believe in +Him, as to love Him and keep His commandments.</p> + +<p>The words of the angels recalled the disciples' minds to earth, +and to the work which their Master had left them to do. "And +they worshipped him, and returned to Jerusalem, from the mount +called Olivet, with great joy. And were continually in the temple, +praising and blessing God."</p> + +<p>"And they went forth, and preached everywhere, the Lord +working with them, and confirming the word with signs following." +Not immediately, however; but in these words St. Mark, +as it were, sums up the future history of the Apostles; stating +how they at once set to work to fulfil the commandments given +to them by Jesus Christ.</p> + +<p>Here, then, the History of our Lord and Saviour Jesus Christ +must end; and we cannot do better than close it with the words +of St. John himself, speaking of our Lord's miracles: "And many +other signs truly did Jesus in the presence of his disciples, which +are not written in this book: but these are written that ye might +believe that Jesus is the Christ, the Son of God; and that +believing, ye might have life through his name."</p> + +<p>St. John ends his account of His Master's life and death with +the following words: "This is the disciple which testifieth of +these things, and wrote these things: and we know that his +testimony is true. And there are also many other things which +Jesus did, the which, if they should be written every one, I suppose +that even the world itself could not contain the books that +should be written. Amen."</p><hr class="chap" /><p><span class="pagenum"><a name="Page_201" id="Page_201">[Pg 201]</a></span></p> + +<h1 class ="part"><a name="PART_II" id="PART_II"></a>PART II.</h1> + +<hr class="r10" /> + +<h2><a name="Chapter_I_THE_GIFT_OF_THE_HOLY_GHOST" id="Chapter_I_THE_GIFT_OF_THE_HOLY_GHOST"></a><span class="smcap">Chapter I.</span>—THE GIFT OF THE HOLY GHOST.</h2> + +<p class="noindent"><span class="smcap">After</span> the Four Gospels, there is in the New Testament a book +called "The Acts of the Apostles," which gives us an account of +the principal acts, or doings, of some of the Apostles, after the +Lord was taken from them. This Book of Acts was written by +St. Luke, who also wrote one of the Four Gospels; and it is the +only Scriptural account we have of what the Apostles said and +did, though we gather a few more particulars from the Epistles, +or letters written by the Apostles themselves, to the brethren in +different places.</p> + +<p>The Book of Acts furnishes us with much that has been said +of the Ascension, or "<i>going up into heaven</i>," of Jesus Christ. +We have already heard that the Apostles returned to Jerusalem +with "joy," which might seem strange when one they so dearly +loved had just been taken from them. But they had indeed cause +for joy: they had seen their Lord suffer and die, to purchase +pardon for sinners; they had seen Him come to life again, thus +showing that He had indeed made a sufficient atonement for all: +and now they had beheld Him received up into heaven, proving +that, for His sake, all His true disciples might follow Him: +"where I am, there shall ye be also." Great therefore was their +joy, and they showed it in the most fitting manner, by being +"continually in the temple, praising and blessing God."</p> + +<p>The first thing we have an account of after their return from +Mount Olivet to Jerusalem is, that, "when they were come in, +they went up into an upper room, where abode both Peter, and +James, and John, and Andrew, Philip, and Thomas, Bartholomew +(called also Nathanael), and Matthew, James the son of Alphæus +(known to us as the Less), and Simon Zelotes, and Judas (or +Jude) the brother of James." The word "Zelotes" means full +of zeal, or eagerness; and this Simon was probably so called, +because he was eager in doing the work of God. St. Matthew +speaks of him as "Simon the Canaanite"; and it is supposed<span class="pagenum"><a name="Page_202" id="Page_202">[Pg 202]</a></span> +that he was a native of the city of Cana, in Galilee. Here we +find the eleven Apostles all together: and they "continued with +one accord in prayer and supplication, with the women, and with +Mary the mother of Jesus, and with his brethren": waiting for +the promised outpouring of the Holy Spirit.</p> + +<p>During this time, Peter proposed, that from amongst the +disciples who had accompanied them all the time that the Lord +Jesus went in and out among them, they should choose one to +take the place of Judas Iscariot, and be with them a witness +of the Resurrection of Christ; thus making the number of the +Apostles twelve, as it had been at first, by the Lord's appointment. +Peter's suggestion was at once followed. "And they +appointed two, Joseph called Barsabas, who was surnamed Justus, +and Matthias," both of whom appeared to be in every way fit for +the office they were to fill; and then, not trusting in their own +judgment, "they prayed, and said, Thou, Lord, which knowest +the hearts of all men, shew whether of these two thou hast chosen, +that he may take part of this ministry and apostleship, from which +Judas by transgression fell, that he might go to his own place. +And they gave forth their lots; and the lot fell upon Matthias; +and he was numbered with the eleven apostles."</p> + +<p>The mode of deciding doubtful matters by lot had been +appointed by the Law of Moses; and was, at the time we are +speaking of, a solemn way of seeking the Will of God, who +directed the lot as He saw fit.</p> + +<p>Matthias, now chosen to be an Apostle, was probably one of +the seventy, whom our Lord during His life sent out by twos +to teach the people, and work miracles, in order to prepare the +way for Him. It is believed that Matthias first went about +teaching in Judæa, and that he afterwards travelled eastward, +where he met with cruel treatment from the barbarous nations +of Asia. With great labour and suffering, he did convert many +of the heathens to Christianity; but at last he was put to death +for the sake of Jesus. But these things did not, of course, happen +until many years after Matthias was chosen to fill up the number +of the Apostles.</p> + +<p>Jesus had remained on earth for forty days from the day of +His resurrection; and during that time He showed himself at +different times to His disciples. The day on which He rose from +the grave we call "Easter Day," from an old word, meaning "to +rise." The Apostles kept a feast every year afterwards on that<span class="pagenum"><a name="Page_203" id="Page_203">[Pg 203]</a></span> +day, in memory of this glorious event; and our Church teaches +us also to observe Easter as a season of especial joy.</p> + +<p>In consequence of Christ having risen on the First Day of +the week, the disciples, and all Christians since their time, have +observed that day as a day of holy rest, and called it the Lord's +Day: this is Sunday, which amongst us is dedicated to the special +service of God, instead of the Seventh Day, or Jews' Sabbath, our +Saturday.</p> + +<p>Forty days after Easter Day, Jesus went up, or "ascended," +into heaven; and our Church keeps that day holy, and calls it +"The Ascension Day," because "ascension" means going up.</p> + +<p>For ten days after the Ascension, the disciples, who had seen +their Lord ascend, remained quietly at Jerusalem, praising God +for all that had been done, and praying continually both in +private and in public. Another great feast of the Jews was +now drawing near: this feast is spoken of under different +names in the Old Testament, and we must now say something +about it.</p> + +<p>In the Law of Moses, the Jews were, as has already been +said, commanded to offer up a sheaf of corn on the day after the +Sabbath which followed the Feast of the Passover; that is, on +the first day of the week, after the Passover week. This sheaf +was offered up as a thank-offering at the beginning of harvest, for +they began to cut the barley (the first corn crop) immediately +after the Passover.</p> + +<p>Seven weeks after this beginning of harvest, the Jews were +to keep one of the three great feasts, ordained by the Mosaical, +or Levitical Law. This great feast was called "The Feast of +Weeks," because it was observed seven weeks after that of the +Passover: seven weeks were called "a week of weeks," because +seven days make a week, and there were seven times seven days +in the Feast of Weeks. It was also called "The Day of First +Fruits," because it was then the time to begin to gather in the +other crops and productions of the ground; and in thankfulness +for all these fruits of the earth, a new meat offering was offered +unto the Lord.</p> + +<p>The Jewish Rabbis also called this great feast, "The Day of the +Giving of the Law," because the Law was given by God to Moses +on Mount Sinai, fifty days after the Children of Israel ate the +first Passover in Egypt; and this feast, as we have said, was kept +on the fiftieth day after the Feast of the Passover. In the New<span class="pagenum"><a name="Page_204" id="Page_204">[Pg 204]</a></span> +Testament this feast day is called "The Day of Pentecost": +because in Greek, "Pentecost" means fiftieth, and as we have said, +the Jews were to number fifty days from the morrow after the +Passover Sabbath, and then to keep this great feast.</p> + +<p>As Jesus rose on the morrow after the Passover Sabbath, our +Easter Day (or Easter Sunday), the fiftieth day, would again be +on the first day of the week, Sunday with us: seven weeks or +fifty days from the blessed day on which our Lord rose from the +grave, and ten days after His Ascension.</p> + +<p>This Day of Pentecost, distinguished already as a day of +rejoicing and thanksgiving for many blessings, temporal and +spiritual, and called "The Feast of Weeks," "of First Fruits," and +of "The Giving of the Law," was now chosen by God as the day +on which the promised gift of the Holy Spirit was to be poured +out upon the Apostles, to their great spiritual benefit, as well as +to that of all who were to look to their teaching, for the knowledge +of what Jesus Christ has done for sinners.</p> + +<p>We read in the Book of Acts, "And when the day of Pentecost +was fully come, they were all with one accord in one place. +And suddenly there came a sound from heaven as of a rushing +mighty wind, and it filled all the house where they were sitting. +And there appeared unto them cloven tongues like as of fire, and +it sat upon each of them." Fire was looked upon by the Jews +as a sign of the presence of God. And those upon whom these +tongues of fire descended, were at once "filled with the Holy +Ghost": a visible and miraculous sign immediately followed, for +they "began to speak with other tongues," that is, in strange and +foreign languages, which they had never learnt, "as the Spirit +gave them utterance."</p> + +<p>Thus were accomplished the promises of Jesus, to send the +Comforter upon His Apostles, and that they should be baptized +with the Holy Ghost.</p> + +<p>The power of speaking strange languages was a most valuable +gift, enabling the Apostles to obey the command "to teach all +nations," which they could not have done had they not been able +to make themselves understood by all men.</p> + +<p>One miracle had, as a punishment, confounded the language +of men, so that they ceased to have intercourse with each other: +now another miracle mercifully removed this barrier, so that all +nations might hear from the Apostles the glad tidings of salvation—the +Gospel of our Lord Jesus Christ.</p><p><span class="pagenum"><a name="Page_205" id="Page_205">[Pg 205]</a></span></p> + +<p>At the time when the Holy Ghost descended so miraculously +upon the Apostles, "there were dwelling at Jerusalem, Jews, +devout men, out of every nation under heaven." By "devout +men," is meant worshippers of the one true God: these were mostly +Jews, either from having been born so, or from having turned +from idolatry to follow the religion of the Jews. These Jews +were scattered over the face of the world; and wherever they +went, they endeavoured to make proselytes: the Feast of the +Passover would naturally bring numbers of them to Jerusalem, +to add to those who dwelt in the city. "Now when this," that +had happened to the Apostles, "was noised abroad, the multitude +came together, and were confounded (or astonished beyond +measure), because that every man heard them speak in his own +language. And they were all amazed, and marvelled, saying one +to another, Behold, are not all these which speak Galileans? And +how hear we every man in our own tongue, wherein we were born? +Parthians, and Medes, and Elamites, (or Persians), and the +dwellers in Mesopotamia, and in Judæa, and Cappadocia, in +Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the +parts of Libya about Cyrene, and strangers of Rome, Jews and +proselytes, Cretes and Arabians, we do hear them speak in our +tongues the wonderful works of God."</p> + +<p>Most of the countries here mentioned are parts of what we call +Asia: but in the New Testament, when Asia is spoken of, it +seems to mean only the parts about Lydia; that part of Asia, in +short, known to us as Asia Minor, which borders on the Archipelago, +or Ægean Sea. Libya, as well as Egypt, was a part of +Africa. One of the kings of Egypt, Ptolemy Lagus, the father of +that Ptolemy who employed seventy-two learned men to translate +the Hebrew Scriptures into Greek, did place a good many captive +Jews in Cyrene, and other parts of Libya. The descendants of +these people, and the proselytes they had made, were amongst +the number of Jews gathered together to the city of Jerusalem at +this time.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_II_THE_LAME_MAN_HEALED_BY_PETER" id="Chapter_II_THE_LAME_MAN_HEALED_BY_PETER"></a><span class="smcap">Chapter II.</span>—THE LAME MAN HEALED BY PETER +AND JOHN.</h2> + +<p class="noindent"><span class="smcap">When</span> the multitude of Jews from all parts of the earth, heard +twelve poor ignorant men of Galilee, able to speak easily in<span class="pagenum"><a name="Page_206" id="Page_206">[Pg 206]</a></span> +many different languages, which they had most probably never +even heard spoken before, "they were all amazed, and were in +doubt, saying one to another, What meaneth this?" The great +truths of the Gospel thus proclaimed, must indeed have startled +them, for they could not but perceive that God was with these +men in a very remarkable manner. Some of them, unwilling to +believe the words spoken by the Apostles, tried to make out that +they had been drinking so much wine, that they did not know +what they were talking about, and ought not, therefore, to be +listened to. "Others mocking said, These men are full of new +wine,"—as if being drunk, could make any man speak a real +language, of which, in his sober moments, he knew nothing.</p> + +<p>It was of the greatest importance that all men should clearly +understand that the Apostles were really and truly the messengers +of God, and that the Holy Spirit had been wonderfully given to +them, to enable them to teach all nations: and therefore, when the +accusation of being drunk was brought against them, they stood +up, and Peter, no longer timid and fearful as to what man might +do to him, lifted up his voice, and spake boldly to the assembled +multitude. It is most probable that all this took place in some +part of the temple.</p> + +<p>Peter began by declaring to the people, that he and his fellows +were not drunk, reminding them that it was only the third hour +of the day. The third hour, nine o'clock in the morning with +us, was the time appointed for service in the temple, and the pious +and devout Jews did not eat nor drink <i>anything</i> before they +attended it. Then Peter told his hearers, that what they had now +seen, was only the fulfilment of the prophecies, that the Lord +would pour out His Spirit upon all flesh. Then he went on, and +spake to them of many solemn things, and of the death and +resurrection of Jesus of Nazareth; and how David, whom all the +Jews acknowledged to be a prophet, had declared beforehand +those things which had happened unto Jesus. Peter also told +the people, that "this Jesus, being by the right hand of God +exalted" into heaven, "and having received of the Father the +promise of the Holy Ghost, he hath shed forth this, which ye now +see and hear": and he ended his discourse with these plain and +fearless words, "Therefore let all the house of Israel know +assuredly, that God hath made that same Jesus, whom ye have +crucified, both Lord and Christ."</p> + +<p>These words seem to have had a great effect on the people,<span class="pagenum"><a name="Page_207" id="Page_207">[Pg 207]</a></span> +for "when they heard this, they were pricked in their heart," +that is, their consciences told them that they had greatly sinned +in putting Jesus to death; and now, feeling their need of help and +guidance, they "said unto Peter and to the rest of the Apostles, +Men and brethren, what shall we do?" The answer was ready: +"Then Peter said unto them, Repent, and be baptized every one +of you in the name of Jesus Christ for the remission of sins, and +ye shall receive the gift of the Holy Ghost. For the promise is +unto you and to your children, to all that are afar off, even as many +as the Lord our God shall call. And with many other words +did he testify and exhort, saying, Save yourselves from this +untoward generation,"—that is, separate yourselves from the unbelieving +and sinful multitude, and so save yourselves from the +wrath of God, which will rest upon all impenitent sinners.</p> + +<p>The success of Peter's words, proving the reality of the power +given to them by the Holy Spirit, must have been a great +encouragement to the Apostles to continue their labours, in +humble confidence that the same help would be ever with them. +We read, "Then they that gladly received his word were +baptized: and the same day there were added unto them," to the +company of disciples, "about three thousand souls"—a large +number. Nor was it a momentary feeling that actuated them, for +we read, "And they continued stedfastly in the Apostles' doctrine +and fellowship, and in breaking of bread, and in prayers"; that +is, they continued to listen to the blessed truths taught by the +Apostles of the forgiveness of sins for Jesus Christ's sake, partaking +with them of the Lord's Supper in remembrance of His +death, and joining in earnest prayer for grace, to enable them to +serve God acceptably. "And fear came upon every soul: and +many wonders and signs were done by the Apostles." Those who +saw such miracles performed, were more and more convinced +that the Apostles were the messengers of God; and they would +naturally fear to offend the Almighty God, Whose power was +thus shown, and of Whose goodness the Apostles spake.</p> + +<p>"And all that believed were together, and had all things +common; and sold their possessions and goods, and parted them +to all men, as every man had need. And they, continuing daily +with one accord in the temple, and breaking bread from house to +house, did eat their meat with gladness and singleness of heart, +praising God, and having favour with all the people. And the +Lord added to the church daily such as should be saved." Those<span class="pagenum"><a name="Page_208" id="Page_208">[Pg 208]</a></span> +who now became Christians, devoted themselves and all their +possessions to the service of God: content with food for the +supply of their daily wants, their whole object was to do the work +of God with "singleness of heart"; that is, with a heart wholly +filled with love towards Him, and to their fellow creatures for +His sake,—a heart whose single purpose it was to do the Will of +God. No wonder that those who acted in such a manner, found +favour with all the people, and that their example was followed, +so that many were daily added to the Church, or body of +believers in Jesus Christ.</p> + +<p>We read just now, that those who believed had all things +common, and sold their possessions so as to make one common +fund, out of which the daily wants of each were supplied. Thus +those who had goods and riches gave them up; and those who +had none were supplied out of their abundance.</p> + +<p>This giving up of all private property by the rich, so that the +poor believers might be supported, was necessary at that time: +for the poorer class of people on becoming Christians, would get +neither employment nor help from their Jewish brethren; nor +would they receive any part of those sacrifices offered in the +temple, which were devoted to the relief of the poor. But +however desirable this arrangement was then, it was not <i>commanded</i>; +it was a sacrifice made willingly by the rich, for the +benefit of the poorer brethren. In these days, to have everything +in common would be impossible; but though we are not called +upon to do this, we <i>are</i> called upon and <i>commanded</i> to help +others; and to deny ourselves, and sacrifice our own wishes, that +we may be able to do good to our fellow creatures; and thus +show our love for Jesus, Who says, "If any man seeth his +brother have need and shutteth up his compassion from him, how +dwelleth the love of God in him?" And again, "To do good and +to distribute forget not, for with such sacrifices God is well +pleased." Many other passages of Scripture teach us the same +lesson, and it is summed up as it were in the command, "Do +unto all men as ye would they should do unto you."</p> + +<p>The next act we hear of as done by the Apostles is, that +"Peter and John went up together into the temple, at the hour +of prayer, being the ninth hour." There were three fixed times +for public prayer in the temple: the third hour (or 9 o'clock in +the morning), when the morning sacrifices were offered; the +sixth hour, that is, 12 o'clock or noon; and the ninth hour,<span class="pagenum"><a name="Page_209" id="Page_209">[Pg 209]</a></span> +3 o'clock in the afternoon, when the evening sacrifices were +offered. The gates of the temple were the favourite resorts of +cripples, who caused themselves to be carried to them, that they +might beg for money from those who were continually passing +and re-passing. Peter and John, going up to prayer in the +middle of the day, saw a poor man who had been lame ever since +he was born, and "whom they laid daily at the gate of the +temple which is called Beautiful, to ask alms of them that entered +into the temple." When this man begged of the Apostles they +said unto him, "Look on us." The man readily gave heed unto +them, and did as they told him, "expecting to receive something +of them"; and so he did, though not of the kind he expected. +"Then Peter said, Silver and gold have I none; but such as +I have give I thee: In the name of Jesus Christ of Nazareth, +rise up and walk. And he took him by the right hand, and lifted +him up: and immediately his feet and ankle bones received +strength. And he, leaping up, stood, and walked, and entered +with them into the temple, walking, and leaping, and praising +God." When the people saw this man, whom they had long +known as a helpless cripple, "walking, and praising God," they +were naturally full of wonder and amazement. "And as the +lame man which was healed held Peter and John, all the people +ran together unto them, in the porch that is called Solomon's, +greatly wondering."</p> + +<p>This porch was, you must remember, a sort of colonnade or +piazza, built over the same spot on which that built by Solomon +in the first temple, had stood. When Peter saw such a number +of people assembled, he spake to them, and said, "Ye men of +Israel, why marvel ye at this? or why look ye so earnestly on us, +as though by our own power or holiness we had made this man +to walk?" And then he told them, that this cripple was made +whole, because he had faith in Jesus Christ, who was truly the +Son of God the promised Messiah, though they had refused +to believe in Him, and had forced Pilate to crucify Him. But +that, although they had preferred a murderer, and had killed +Him Who was the Prince of Life, God had raised Him from the +dead; as all the Apostles could bear witness, and that in His +name and by His power alone, was this miracle worked. Peter +then went on to say, that they did not know what they were +about when they persecuted Jesus even unto death; and that if +now, they would repent, and believe all that the Apostles could<span class="pagenum"><a name="Page_210" id="Page_210">[Pg 210]</a></span> +tell them of Jesus Christ, their sins should be "blotted out." +And he reminded them, that Moses, and all the prophets since +his time, had spoken of the coming of Christ; and that to them, +as the descendants of the Children of Israel with whom the +first covenant was made, God had now sent His son Jesus +Christ, to bless them, in turning away every one from his +iniquities. Peter and John were not long left to preach undisturbed +to the people: for "as they spake unto the people, the +priests, and the captain of the temple, and the Sadducees, came +upon them, being grieved that they taught the people, and +preached through Jesus the resurrection from the dead. And +they laid hands on them, and put them in hold unto the next +day: for it was now eventide." The captain of the temple was +one of the Priests, who directed and looked after all the guards +and watches of the Priests and Levites, who were appointed to keep +the temple from being in any way profaned. Before the death +of Jesus, the Scribes and Pharisees were His chief enemies; but +now that His disciples declared and taught that He had risen +from the dead, the Sadducees became the most violent opposers +of the Apostles, who taught the doctrine of the Resurrection.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_III_ANANIAS_AND_SAPPHIRA" id="Chapter_III_ANANIAS_AND_SAPPHIRA"></a><span class="smcap">Chapter III.</span>—ANANIAS AND SAPPHIRA.</h2> + +<p class="noindent"><span class="smcap">Although</span> the Priests and the Sadducees did for the time put +a stop to Peter's discourse, they could not undo the effect which +it produced; for we read, "Howbeit many of them which heard +the word believed; and the number of the men was about five +thousand."</p> + +<p>The next day Peter and John were taken before the Sanhedrim, +where Annas, the High Priest, and Caiaphas, with many +others, were assembled. "And when they had set them in the +midst, they asked, By what power, or by what name, have ye +done this?" Peter, filled with the Holy Ghost, immediately +told the members of the Council, that the lame man was healed +solely and entirely by the name or power of the very Jesus of +Nazareth, Whom they had crucified, Whom God had raised again +from the dead. And further he told them, that Jesus, Whom +they had rejected, was the corner stone as it were, the foundation +of Christ's Church; and that none who would not believe in Him<span class="pagenum"><a name="Page_211" id="Page_211">[Pg 211]</a></span> +could be saved; saying also, "Neither is there salvation in any +other: for there is none other name under heaven given among +men, whereby we must be saved."</p> + +<p>The boldness of the Apostles in thus speaking, greatly +astonished their hearers; especially as they "perceived that they +were unlearned and ignorant men." Unlearned and ignorant +according to the ideas of the world, but full of the best knowledge +and wisdom; for by the Holy Spirit, they had been taught those +things which make men wise unto salvation. All the learning in +the world, although very useful and desirable, will be of no value +in the day of death; but the wisdom which is from above, will +then prove an inestimable treasure. Many who are ignorant of +everything but what the Bible teaches them, will then be found +more <i>truly wise</i>, than those who have spent their lives in acquiring +knowledge, without searching the Scriptures.</p> + +<p>The Priests and elders might well marvel; they knew the +Apostles to be unlearned fishermen, and they despised them as +being Galileans; "and they took knowledge of them, that they +had been with Jesus. And beholding the man which was healed +standing with them, they could say nothing against it." They +saw that Peter and John were two of those who had always +followed Jesus whilst He was on earth, and now it was certain +that they had worked a great miracle: they could not deny this, +for there, by the side of the two Apostles, stood the very man +whom they had healed: a man well known to all at Jerusalem, +as having never been able to stand upon his feet since he was +born. The Priests and elders could not say the man was <i>not</i> +healed; and therefore, as they were determined <i>not</i> to acknowledge +the power of Jesus, they were in difficulty as to what they +could do to the Apostles. "But when they had commanded +them to go aside out of the council, they conferred among +themselves, saying, What shall we do to these men? for +that indeed a notable miracle hath been done by them, is +manifest to all them that dwell in Jerusalem; and we cannot +deny it. But that it spread no further among the people, let +us straitly threaten them, that they speak henceforth to no man +in this name."</p> + +<p>It is sad to hear of rulers who were only anxious to prevent +the people from believing in the truth! How truly did they +bring upon themselves the sentence pronounced by our Lord, +when he said, "Woe unto you lawyers, for ye have taken away<span class="pagenum"><a name="Page_212" id="Page_212">[Pg 212]</a></span> +the key of knowledge: ye entered not in yourselves, and them +that were entering in ye hindered."</p> + +<p>Having made up their minds what to do, the members of the +Council sent again for the Apostles: "And they called them, and +commanded them not to speak at all nor teach in the name of +Jesus. But Peter and John answered and said unto them, +Whether it be right in the sight of God to hearken unto you more +than unto God, judge ye. For we cannot but speak the things +which we have seen and heard." The Jews, who professed to +obey the Law given to Moses by God, could not possibly say that +it was right to obey man rather than God; and the sudden +and complete cure of this man, who was above forty years +old, had given such a proof that the Apostles acted under +the immediate direction of the Almighty, that the Priests knew +not what to say or do.</p> + +<p>"So when they had further threatened them, they let them +go, finding nothing how they might punish them, because of the +people: for all men glorified God for that which was done. And +being let go, they went to their own company, and reported all +that the Chief Priests and elders had said unto them." And +when they heard that, they lifted up their voice to God, and +praised Him Who had done such great things, and had accomplished +every word that David and the prophets had spoken +concerning the Messiah, the holy child Jesus, against whom +"both Herod and Pontius Pilate, with the Gentiles, and the +people of Israel, were gathered together, for to do whatsoever +thy hand and thy counsel determined before to be done."</p> + +<p>And then the disciples prayed the Lord to grant them grace +to speak the truth boldly, undismayed by the fear of man; and +to continue those signs and wonders, which proved them to be +acting by his special direction.</p> + +<p>They were comforted and encouraged by an immediate +answer to their prayers: for "when they had prayed, the place +was shaken where they were assembled together; and they were +all filled with the Holy Ghost, and they spake the word of God +with boldness. And with great power gave the Apostles witness +of the resurrection of the Lord Jesus: and great grace was upon +them all." They had well and fearlessly used the grace already +given to them, and therefore the Lord increased the gift, and +strengthened them still further for their work.</p> + +<p>"And the multitude of them that believed were of one heart<span class="pagenum"><a name="Page_213" id="Page_213">[Pg 213]</a></span> +and of one soul": united together in perfect love and harmony; +believing the same truths, and having the same object in all they +did; namely, that of bringing all men to serve and obey the Lord. +Even as to worldly matters, as we have said, the same unity +or oneness of feeling prevailed, "neither said any of them that +ought of the things which he possessed was his own; but they +had all things common. Neither was there any among them +that lacked: for as many as were possessors of lands or houses +sold them, and brought the prices of the things that were sold, +and laid them down at the Apostles' feet: and distribution was +made unto every man according as he had need."</p> + +<p>At this time the Church of Christ, that is, the company of +believers, was joined by a man who afterwards took a great share +in the work of the Apostles: we read, "And Joses, who by the +Apostles was surnamed Barnabas, (which is, being interpreted, The +son of consolation,) a Levite, and of the country of Cyprus, +having land, sold it, and brought the money, and laid it at the +Apostles' feet." This Joses had either been born in the isle of +Cyprus, which lies in the eastern part of the Mediterranean Sea, +or he had lived there so long, that it was quite like his native +country. As a Levite, he could never at any time have had any +inheritance of land in Judæa; but of course a Levite might <i>buy</i> +land in foreign countries, or even in Judæa itself, particularly +now, when the distinction into tribes was almost lost. Joses +had land probably in Cyprus, and being convinced that Jesus +was the Messiah, he determined to join the company of believers, +and devote his future life to the service of God and man, by +preaching the Gospel to others. He therefore gave up all that +he possessed, and was henceforth content to receive merely +what was necessary for his food and raiment, like the poorest +disciple. His joining them, was a great comfort and encouragement +to the Apostles in their work, and they therefore surnamed +him Barnabas, which means the Son of Consolation. By the +name of Barnabas, he is always spoken of in Scripture.</p> + +<p>Soon after Barnabas had joined the Apostles, a fearful +punishment fell upon a man named Ananias, and his wife +Sapphira, who also sold some land, and then brought part of the +money they had received for it, pretending that they had brought +the whole. When Ananias laid "a certain part at the Apostles' +feet," he <i>acted</i> a lie, though he did not speak one; and for the +lie in his heart, Peter reproved him, reminding him that he was<span class="pagenum"><a name="Page_214" id="Page_214">[Pg 214]</a></span> +not obliged to sell his land, and that after he had sold it, he could +have done as he pleased with the money; but that to pretend he +had brought the whole price, when he had only given a part, was +a grievous sin; for, said Peter, "thou hast not lied unto man, +but unto God." Immediately the wrath of God was shown in +an awful manner. "Ananias, hearing these words, fell down +and gave up the ghost: and the young men arose, wound him +up" in grave clothes, "and carried him out, and buried him," +"and great fear came upon all them that heard these things." We +must observe also, that Ananias showed a great want of faith: +had he believed that the Apostles were really filled with the Holy +Ghost, he could not have expected to hide the truth from them: +in lying to the Apostles he had lied unto God; but in fact all +lies <i>are</i> a sin against God.</p> + +<p>About three hours after the burial of Ananias, his wife +Sapphira, not knowing as yet what was done, came in. What +she said we are not told; but we read, "And Peter answered +unto her, Tell me whether ye sold the land for so much?" Her +answer was a lie, for "she said, Yea, for so much;" not, however, +stating how <i>much more</i> they had received for the land. "Then +Peter said unto her, How is it that ye have agreed together to +tempt the Spirit of the Lord? behold, the feet of them which have +buried thy husband are at the door, and shall carry thee out. +Then fell she down straightway at his feet, and yielded up the +ghost: and the young men came in, and found her dead, and, +carrying her forth, buried her by her husband. And great fear +came upon all the church, and upon as many as heard these +things." Well might fear come upon all who heard of these two, +struck dead in their sin! Let us also fear, lest we likewise fall +into the same condemnation; for though liars may not now be +struck dead with the lie on their lips, we know that the Devil is +the father of lies, and that "all liars shall have their part in the +lake which burneth with fire and brimstone, prepared for the +Devil and his angels." When we read such awful words, let us +remember that we may be guilty in the sight of God, without +telling a direct falsehood. All deceit and hypocrisy; holding +our tongues when we ought to speak the truth; and telling <i>part</i> +of the truth; are as displeasing in the sight of God as direct +lies. We must speak and do the truth from our hearts; never +attempting in any way to deceive others, or even to allow them +to believe what we know is not true.</p><p><span class="pagenum"><a name="Page_215" id="Page_215">[Pg 215]</a></span></p> + +<p>The Apostles, in spite of the threats of the Sanhedrim, +continued to preach to the people in Solomon's porch, doing +many signs and wonders among the people, who "magnified," +or thought much of them; "and of the rest durst no man +join himself to them." After such a warning as that given in the +case of Ananias and Sapphira, no one who was not really and +truly willing to devote himself entirely to the service of God, +would dare to pretend to do so.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_IV_APPOINTMENT_OF_DEACONS" id="Chapter_IV_APPOINTMENT_OF_DEACONS"></a><span class="smcap">Chapter IV.</span>—APPOINTMENT OF DEACONS.</h2> + +<p class="noindent"><span class="smcap">The</span> Apostles continued to teach the people, "and believers +were the more added to the Lord, multitudes both of men and +women. Insomuch that they brought forth the sick into the +streets, and laid them on beds and couches, that at the least +the shadow of Peter passing by might overshadow some of +them. There came also a multitude out of the cities round +about unto Jerusalem, bringing sick folks, and them which +were vexed with unclean spirits: and they were healed every +one."</p> + +<p>The Priests and elders were much displeased at the Apostles +having such influence over the people, who, witnessing the miracles +worked by them in the name of Jesus, naturally believed in +them, and in Him whose servants they were.</p> + +<p>"Then the high priest rose up, and all they that were with +him, (which is the sect of the Sadducees,) and were filled with +indignation, and laid their hands on the apostles, and put them +in the common prison." In the morning the High Priest called +the Council together, "and sent to the prison to have them +brought" up for trial. But the officers sent, returned, "saying, +The prison truly found we shut with all safety, and the keepers +standing without before the doors; but when we had opened, +we found no man within." And so indeed it was; for after the +Apostles were shut up in prison, "the angel of the Lord by night +opened the prison doors, and brought them forth, and said, Go, +stand and speak in the temple to the people all the words of this +life. And when they heard that, they entered into the temple +early in the morning, and taught." Thus, whilst the keepers did +not even know that their prisoners were gone, they were fear<span class="pagenum"><a name="Page_216" id="Page_216">[Pg 216]</a></span>lessly +preaching the Gospel in the temple, in obedience to the +Lord's command.</p> + +<p>When the members of the Council heard that the Apostles +were no longer in the prison, they could not help feeling that +a miracle had been worked for their deliverance; and they +dreaded the consequence of this fresh proof that the Lord was +with them. Greatly perplexed, the High Priest, and the captain +of the temple, and the Chief Priests, debated amongst themselves, +and "doubted of them whereunto this would grow." Whilst the +Priests and elders were thus considering the matter, "came one +and told them, saying, Behold, the men whom ye put in prison +are standing in the temple, and teaching the people."</p> + +<p>This proof of the determination of the Apostles to obey God +rather than man, without fear of the consequences, must have +added to the perplexity of the Council, and increased their difficulty +as to how they should deal with these men, whom the people +loved, and were ready to defend against all who should attempt +to hurt them. Wishing again to speak to the Apostles, they gave +orders accordingly. "Then went the captain with the officers, +and brought them without violence: for they feared the people, +lest they should have been stoned." Nor was there any occasion +to use violence, for the Apostles had no idea of resisting: they +were ready to bear witness to the Lord Jesus before the Council, +as well as in every other place. "And when they had brought +them, they set them before the council: and the high priest asked +them, saying, Did not we straitly command you, that ye should +not teach in this name? and, behold, ye have filled Jerusalem with +your doctrine, and intend to bring this man's blood upon us,"—that +is, to make the people treat them as if they were guilty of +murder, for having put Jesus to death. Peter and the other +Apostles repeated their declaration, that they must obey God +rather than men; and then they plainly told the Priests and +elders that they had indeed killed Jesus Christ, the Messiah; +and that the God of Israel had raised Him from the dead, to be +the Saviour of all who would believe and repent: and they further +said, that God had appointed them to bear witness of all things +which Jesus had said and done; and that the Holy Ghost, by +whose help they worked miracles, was also a witness to the truth +of all that they taught to the people. "When they heard that, +they were cut to the heart"; but it was not a right sort of grief; +for, instead of believing the Apostles' words, and so turning to<span class="pagenum"><a name="Page_217" id="Page_217">[Pg 217]</a></span> +the Lord, they "took counsel to slay them," that they might no +longer preach the Gospel of Jesus Christ.</p> + +<p>One of the members of the Sanhedrim was a Pharisee, named +Gamaliel, a very learned man, much looked up to by all the +Jews for his great wisdom. This man stood up, and having +commanded the Apostles to be taken away for a short time, he +spake to the other members of the Council, "and said unto them, +Ye men of Israel, take heed to yourselves what ye intend to do +as touching these men." Then he reminded them, that on two +former occasions, when false teachers had for a time led many of +the people even to rebel against their rulers, it had ended in the +false teachers being slain, and their followers dispersed, so that +no evil consequences had arisen. He therefore advised that the +Apostles should be left alone; "for," said he, "if this counsel +or this work be of men" (an invention of men only), "it will +come to nought: but if it be God, ye cannot overthrow it; +lest haply ye be found even to fight against God." Gamaliel +evidently began to think that what the Apostles said might be +true, and that therefore, in persecuting them, the Jews might +be fighting against God. To fight against God is to resist His +will, to try to prevent what He wills from being done. This is +folly as well as sin; for the Will of God must be done, and +we "cannot overthrow it." Let us try to bring our Wills into +subjection and agreement with the Will of God: where His Will +contradicts our hopes and wishes, let us yield at once, and pray +that we may at all times be able to say from our hearts, "Father, +not my Will, but Thine be done." Those who through life resist, +and fight against the Will of God, will be forced at last to submit +to it, to their eternal misery.</p> + +<p>The other members of the Council agreed to follow the advice +of Gamaliel; but they did not do so without making another +attempt to frighten the Apostles from continuing their work. +"And when they had called the apostles, and beaten them, they +commanded that they should not speak in the name of Jesus, and +let them go." These commands had, of course, no more effect +upon the Apostles than the former threats. "And they departed +from the presence of the council, rejoicing that they were counted +worthy to suffer shame for his name." They felt it an honour to +suffer for the sake of Him, Who had suffered so much for them, +and were only strengthened in their determination to show their +love, by faithfully doing the work which their beloved Master<span class="pagenum"><a name="Page_218" id="Page_218">[Pg 218]</a></span> +had given them to do. "And daily in the temple, and in every +house, they ceased not to teach and preach Jesus Christ."</p> + +<p>We have seen that the Believers, or Disciples, forming the +Church of Christ, had at this time all things in common; and, +as their numbers increased, it became impossible for the Apostles +to divide the money to every person according to their need, +without neglecting the more important work of preaching the +Gospel to every creature. They had not time to do both things +properly. We read: "And in those days, when the number of +the disciples was multiplied, there arose a murmuring of the +Grecians against the Hebrews, because their widows were neglected +in the daily ministration." We must remember that +"Grecians" were not the inhabitants of Greece, as the word +might seem to signify. The Hebrews here spoken of were of +course Jews, natives of Judæa, now become believers in Christ, +or Christians. But, as has been already said, there were Jews +established in all lands, who had been born, and always lived, +there. Numbers of these had also become Christians, and had +now joined the Apostles' company at Jerusalem. These persons +were called "Grecians," "Hellenists," or "Hellenistic Jews," +because in the countries to which they belonged the Grecian +language was spoken. These "Grecians," living amongst +foreigners, had lost all knowledge of the Hebrew language, in +which the Old Testament was originally written; so that they +made use of the Greek translation of the Scriptures. <i>Hebrews</i>, +then, were Jews of Judæa, who had become Christians; <i>Grecians</i> +were Jews born in foreign lands, who had become Christians. +The natives of Greece were called Greeks.</p> + +<p>It seems that the Grecians thought their poor were not so +well attended to as those of the Hebrews, and so they were dissatisfied, +and a murmuring arose. The Apostles considered +amongst themselves how to remedy this matter; then, calling +the multitude of the disciples together, they explained that it +was not reasonable to expect them to leave their special work +of teaching, to attend to worldly matters; and they said, "Wherefore, +brethren, look ye out among you seven men of honest report, +full of the Holy Ghost and wisdom, whom we may appoint over +this business. But we will give ourselves continually to prayer, +and to the ministry of the word. And the saying pleased the +whole multitude." Such a wise and sensible arrangement could +not fail to meet with approval; and it was immediately put in<span class="pagenum"><a name="Page_219" id="Page_219">[Pg 219]</a></span> +execution. Of the seven men thus chosen (called by us Deacons), +there are only two, of whose particular acts we read in Scripture. +These are, a man named Philip, and Stephen, of whom it is especially +said, that he was "a man full of faith and of the Holy +Ghost." These men, chosen from amongst themselves by the +"multitude of disciples," were then "set before the Apostles," +who approved of the choice; "and when they had prayed" for +a blessing upon the step now taken, "they laid their hands +on them," thus consecrating, or solemnly appointing, the +Deacons to their work, and passing on to them by this significant +action some of their own power and authority; for, +although these seven men were to take care of the poor, and +see that the common funds were properly distributed, they were +also to help in preaching, and even to baptize those whom they +should convert.</p> + +<p>The <i>word</i> "deacon" is not in the Book of Acts; but in the +Epistles, Deacons are spoken of as persons appointed to help +the Apostles, and serve under them. In the Church now, when +a young man is first admitted to be what is called a clergyman, +he is said to be a deacon: afterwards he becomes a priest; but +every man must be a deacon <i>before</i> he can be a priest. The new +arrangement now made as to deacons, appears to have answered +well, for we read that "the word of God increased; and the +number of the disciples multiplied in Jerusalem greatly; and +a great company of the priests were obedient to the faith,"—that +is, they came to believe the things spoken by the +Apostles, and to acknowledge Jesus to be the Messiah; and +then they were obedient, and <i>did</i> those things which the Gospel +required.</p> + +<p>Faith must always produce obedience. If it does not, it is +not true faith, acceptable to God; nor will it avail us anything. +Let us ever remember, that faith is a root from which must spring +all manner of good works, the fruits of faith. If it does not +produce these fruits, it is of no more value than the root of an +apple-tree, when the tree bears no apples.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_220" id="Page_220">[Pg 220]</a></span></p> + +<h2><a name="Chapter_V_THE_FIRST_MARTYR_STEPHEN" id="Chapter_V_THE_FIRST_MARTYR_STEPHEN"></a><span class="smcap">Chapter V.</span>—THE FIRST MARTYR, STEPHEN.</h2> + +<p class="noindent"><span class="smcap">"And</span> Stephen," (the Deacon,) "full of faith and power, did great +wonders and miracles among the people." His success among +the people stirred up enemies against him.</p> + +<p>Every considerable synagogue among the Jews, had an academy +or school belonging to it, where young persons were instructed +by the Rabbis: and it would seem that Stephen visited different +synagogues, and tried to convince the Jews that Jesus was the +Christ. "Then there arose certain of the synagogue, which is +called the synagogue of the Libertines, and Cyrenians, and +Alexandrians (Jews from parts of Africa), and of them of Cilicia +and of (other parts of) Asia, disputing with Stephen," and trying +to contradict him; but as Stephen spake as the Holy Spirit +guided him, "they were not able to resist the wisdom and the +spirit by which he spake." When these Rabbis found that they +could bring no proofs against the truth of what Stephen taught, +"they suborned (or bribed) men, which said, We have heard him +speak blasphemous words against Moses, and against God"—an +accusation as false as the similar one brought against our blessed +Lord Himself. By this false charge, the people and the elders +and the scribes were stirred up against Stephen, and they "came +upon him, and caught him, and brought him to the council." +Stephen now stood before the Sanhedrim, and the Rabbis "set +up false witnesses, which said, This man ceaseth not to speak +blasphemous words against this holy place, and the law: for we +have heard him say, that this Jesus of Nazareth shall destroy +this place, and shall change the customs which Moses delivered +us." Stephen had, no doubt, taught that the ceremonial part of +the law, given to keep the people in mind of the promised +Messiah, need no longer be observed, since the Messiah <i>had</i> come +in the person of Jesus of Nazareth. Probably, too, he had +warned the Jews, that the temple, and even Jerusalem itself, +would shortly be destroyed, because the inhabitants refused to +acknowledge Jesus to be the Messiah. We have seen before, +how easy it is to give to true and good words a false and bad +meaning, if people are wickedly bent upon doing so. The Lord +God Almighty now seems to have given a remarkable sign, that +this man now accused of blasphemy, a sin directly against God<span class="pagenum"><a name="Page_221" id="Page_221">[Pg 221]</a></span> +Himself, was, on the contrary, one of His favoured servants, and +under His peculiar care and protection: for we read that, "all +that sat in the council, looking stedfastly on him, saw his face as +it had been the face of an angel." To compare in this way the +face of a man to that of an angel, was a Jewish way of saying, +that there was something more than commonly pleasing and +majestic in the countenance of such a man; and most likely the +Lord now gave to Stephen's face, some particularly bright and +holy look, so as to fill all who beheld it with surprise. The false +witnesses, having made their accusation, "Then said the high +priest, Are these things so?" Instead of answering as to the +accusations of blasphemy, Stephen endeavoured to show his +hearers how mistaken they were in their ideas of the Messiah; +and how differently they would act, if they would consider all +that had been told to Abraham and the rest of their forefathers, +by God Himself. To this end, Stephen reminded them of how +God had called Abraham out of his own land to be the father of +the Children of Israel, giving him many precious promises, and +establishing with him and his seed the Covenant of Circumcision +in token of their being His peculiar people. Then Stephen spake +of Isaac and of Jacob, and of the twelve patriarchs; and of how +Joseph had been sold into Egypt, and was in time followed by +his Father and Brothers and their descendants; who remained in +Egypt four hundred years, according to what the Lord had told +Abraham. Then Stephen spake of the cruel treatment endured +by the Children of Israel; and how, in His own appointed time, +God had wonderfully preserved the infant Moses to be the +deliverer of His chosen people. He reminded them of the +unwillingness of the Hebrews to listen to Moses, although +appointed by God for this very purpose; and then he said, "This +Moses whom they refused, saying, Who made thee a ruler and a +judge? the same did God send to be a ruler and a deliverer by the +hand of the angel which appeared to him in the bush. He brought +them out, after that he had shewed wonders and signs in the land +of Egypt, and in the Red Sea, and in the wilderness forty years."</p> + +<p>All these things were well known to the Jews, who held Moses +in great reverence: and Stephen now reminds them, that it was +this very Moses himself who prophesied concerning the expected +Messiah, "A prophet shall the Lord your God raise up unto you +of your brethren, like unto me; him shall ye hear." Then +proceeding with his history, Stephen shortly noticed the giving of<span class="pagenum"><a name="Page_222" id="Page_222">[Pg 222]</a></span> +the Law; the idolatry and other sins of the Children of Israel, +which caused them to wander for forty years in the wilderness, +and caused the Almighty even then to warn them of a future +punishment for forsaking Him, "I will carry you away beyond +Babylon." Stephen then spake of "the tabernacle of witness," +set up in the wilderness by the command of God, as a sign or +token of the Covenant made between Him and His people. This +tabernacle, he reminded them, had been brought by their fathers +under the leading of Joshua, (for the word Jesus here used +means Joshua,) into that land which had hitherto been "the +possession of the Gentiles"; and that, about four hundred years +after, David, "who found favour before God," "desired to find," +or build, a more suitable tabernacle for the God of Jacob. "But +Solomon built Him an house."</p> + +<p>Having thus mentioned the temple, Stephen took occasion to +remind them, that though it had pleased the Lord to manifest +His glory in the temple, and promise in a certain way to be present +there, yet "the Most High dwelleth not in temples made with +hands; as saith the prophet (Isaiah), Heaven is my throne, and +earth is my footstool: what house will ye build me? saith the +Lord: or what is the place of my rest? Hath not my hand made +all these things?" Stephen spake with proper respect of the +temple, whilst he tried to show the Jews that they now thought +too <i>much</i> of the temple, which was only a building set up in +honour of the Lord God Almighty; and too <i>little</i> of Him, in +Whose honour and for Whose worship it had been set up.</p> + +<p>It seems probable that when Stephen spake of the temple, the +Council interrupted him, and showed their determination not to +listen to his teaching: for he now changed his tone entirely, and +severely reproached them, saying, "Ye stiffnecked (or obstinate) +and uncircumcised in heart and ears, ye do always resist the Holy +Ghost: as your fathers did, so do ye. Which of the prophets +have not your fathers persecuted? and they have slain them +which shewed before of the coming of the Just One (the +Messiah); of whom ye have been now the betrayers and murderers." +Stephen also charged them with not having kept the Law which +was given to them by God Himself, through the disposition or +ministry of angels; in that they had not received Jesus, Who +was the <i>object</i> of that law. This plain speaking made the members +of the Council, and all who were present, quite furious against +Stephen. "When they heard these things, they were cut to the<span class="pagenum"><a name="Page_223" id="Page_223">[Pg 223]</a></span> +heart, and they gnashed on him with their teeth." Their rage +had no effect on Stephen: supported by the Holy Spirit, by whose +inspiration he had spoken, he had no fear of death: all his hope +and trust were in heaven. Stephen was destined to be the first +martyr; and now to strengthen his faith, and the faith of those +who were still to remain and do their work on earth, it pleased +the Lord to show to Stephen a glorious vision, as a proof that +their crucified Master was really, as He had said, at the right +hand of God in Heaven; and that having done everything +exactly as He had predicted, He would most assuredly also fulfil +the gracious promise, to "be with them alway even unto the end." +Stephen, as we read, "being full of the Holy Ghost, looked up +stedfastly into heaven, and saw the glory of God, and Jesus +standing on the right hand of God, and said, Behold, I see the +heavens opened, and the Son of man standing on the right hand +of God." These words, so full of comfort and encouragement to +his fellow labourers, raised the fury of the unbelieving Jews +to the highest pitch: "Then they cried out with a loud voice, +and stopped their ears," that they might hear no more of what +they considered blasphemy. Nor was this all; without waiting for +a trial, they at once "ran upon him with one accord, and cast him +out of the city, and stoned him." "And they stoned Stephen, +calling upon God, and saying, Lord Jesus, receive my spirit. And +he kneeled down, and cried with a loud voice, Lord, lay not this +sin to their charge." Like his blessed Master, he prayed for them +that did the wrong—setting us an example that we should forgive +injuries, and pray for them which despitefully use us and +persecute us. When Stephen "had said this, he fell asleep." +The death of a faithful follower of Christ is but a sleep, from +which he will awaken in the presence of the Lord. Thus died +the first martyr; "and devout men," that is, true believers, "carried +Stephen to his burial, and made great lamentation over him"; +as well they might, when they thought of their own loss.</p> + +<p>In reading this history, let us remember that this same Jesus, +Whom Stephen saw at the right hand of God, still liveth there, +to make intercession for us.</p> + +<p>When Stephen was stoned, "the witnesses laid down their +clothes at a young man's feet, whose name was Saul."</p> + +<p>Those persons, upon whose witness or testimony any man was +executed, were, by the law, required to cast the first stone; thus, +as it were, taking upon themselves the guilt of murder, if they<span class="pagenum"><a name="Page_224" id="Page_224">[Pg 224]</a></span> +had become <i>false</i> witness. The witnesses who had accused +Stephen of blasphemy, prepared to do their part by taking off +their long upper robes, so as to have freer use of their arms: the +garments thus taken off, were placed under the charge of some one +who had also been active in getting the victim condemned.</p> + +<p>Saul was a young man, neither poor nor ignorant: he was +a Jew, born at Tarsus, a city in Cilicia; and under the care of +Gamaliel, (who had advised that the Apostles should be let +alone,) he had been strictly brought up as a Pharisee, and was +filled with an intense hatred of all who believed in Jesus. He +"was consenting unto the death of Stephen," anxious for it. Nor +was he satisfied with one victim: for he took an active part in +"the great persecution of the church," which arose in Jerusalem +at this time. The violent behaviour of the Jews, scattered abroad +throughout the regions of Judæa and Samaria, "all the disciples +except the Apostles." How it happened, that the Apostles were +allowed to remain in peace at Jerusalem, we do not know; but it +was needful that they should for the present remain there, to +direct and govern the affairs of the Church, and bring more +believers into it; and therefore the Lord protected them in +Jerusalem, that the Gospel might first be fully preached to the +Jews, as had been appointed.</p> + +<p>Mean time, by driving so many disciples out of Jerusalem, the +Jewish rulers did the very thing they wished to prevent: for +wherever these disciples went, they did not cease to speak of the +Messiah; thus spreading the knowledge of the Gospel over the +country, and bringing many believers into the Church.</p> + +<p>Saul mean time was active against the truth: hunting out +believers in their own houses, that they might be punished: "he +made havoc of the church, entering into every house, and haling +men and women committed them to prison."</p> + +<hr class="chap" /> + +<h2><a name="Chapter_VI_CONVERSION_OF_SAUL" id="Chapter_VI_CONVERSION_OF_SAUL"></a><span class="smcap">Chapter VI.</span>—CONVERSION OF SAUL.</h2> + +<p class="noindent"><span class="smcap">The</span> deacon Philip, having left Jerusalem in consequence of the +persecution after the martyrdom of Stephen, "went down to the +city of Samaria, and preached Christ unto them. And the people +with one accord gave heed unto those things which Philip spake, +hearing and seeing the miracles which he did. For unclean<span class="pagenum"><a name="Page_225" id="Page_225">[Pg 225]</a></span> +spirits, crying with loud voice, came out of many that were possessed +with them: and many taken with palsies, and that were +lame, were healed. And there was great joy in that city."</p> + +<p>There was, however, in Samaria at that time, a man named +Simon Magus, who pretended himself to be the expected Messiah. +The Scripture says of him, that he used sorcery and bewitched +the people. We know that before the coming of the Lord Jesus, +evil spirits had a power which He took from them, of getting +possession of the bodies of men: and as has been said before, it +seems that bad men had sometimes dealings with evil spirits, by +whose help they did things which otherwise they could not have +done. But any one who did seek to have dealings with evil +spirits, was guilty of a very great sin: such unlawful deeds were +strictly forbidden by the Law; those who were guilty of them, +were called magicians, sorcerers, wizards, witches, &c., and were, +by the command of God, to be put to death. Simon had for some +time deceived the people of Samaria by his arts; but when +Philip preached to them of Jesus Christ and His kingdom, they +believed his words, and "were baptized, both men and women." +Simon himself also believed that Jesus of Nazareth was the true +Messiah, and he likewise was baptized in the Name of the Father, +the Son, and the Holy Ghost, though he was still far from understanding +the true nature of the religion taught by Philip. "When +he was baptized, he continued with Philip," and "wondered, +beholding the miracles and signs which were done." The account +of all that had been done by Philip at Samaria, soon reached +Jerusalem; and the Apostles sent Peter and John to finish the +work so well begun, for although Philip had taught and baptized +the people, he had no power like the Apostles, to bestow the gift +of the Holy Spirit.</p> + +<p>When Peter and John were come down, they prayed for the +converts "that they might receive the Holy Ghost: (for as yet he +was fallen upon none of them; only they were baptized in the +name of the Lord Jesus). Then laid they their hands on them, and +they received the Holy Ghost."</p> + +<p>Simon now showed how little he understood of the things of +God; for when he "saw that through laying on of the Apostles' +hands the Holy Ghost was given, he offered them money, saying, +Give me also this power, that on whomsoever I lay hands, he may +receive the Holy Ghost."</p> + +<p>Peter reproved Simon very severely for having thought it<span class="pagenum"><a name="Page_226" id="Page_226">[Pg 226]</a></span> +possible that the gifts of God could be bought with money; +and told him, that although he had received the outward form of +Baptism, it was quite plain that he was no true believer in Jesus +Christ, but was still in bondage to Satan. He then called upon +him to repent truly of all his wickedness, and especially of the +fearful sin of which he was now guilty, and pray to God, Who +could alone forgive the thought of his heart.</p> + +<p>Peter's words alarmed Simon, who now besought Peter's help, +"and said, Pray ye to the Lord for me, that none of these things +which ye have spoken come upon me."</p> + +<p>When Peter and John had testified to the truth of all that +Philip had taught, they returned to Jerusalem; and as they went, +they "preached the gospel in many villages of the Samaritans."</p> + +<p>After these things had passed, Philip was directed by God +to go into a desert part of Judæa, lying between Joppa and +Gaza, to meet an officer belonging to Candace, the queen of +a country called Ethiopia. This man, who held the important +office of treasurer, had become a Jew, and was a sincere +worshipper of God as far as his knowledge went. He had +taken a long journey in order to worship God in the temple, after +the manner of the Jews: and now returning homewards, he was +sitting in his chariot studying the Scriptures. "Then the Spirit +said unto Philip, Go near, and join thyself to this chariot." +Philip obeyed, and heard him read that part of the prophecy of +Isaiah which saith, "He was led as a sheep to the slaughter; and +like a lamb dumb before his shearer, so opened he not his mouth: +in his humiliation his judgment was taken away: and who shall +declare his generation? for his life is taken from the earth." +Philip asked him, "Understandest thou what thou readest? +And he said, How can I, except some man should guide me?"</p> + +<p>Being earnest in his desire to learn, this officer was rejoiced +to meet with some one who seemed likely to give him the +guidance he needed; and so "he desired," or entreated "Philip, +that he would come up and sit with him" in his chariot, and +explain the passage of Scripture which he had just read.</p> + +<p>"And the eunuch (or officer) answered Philip, and said, I +pray thee of whom speaketh the prophet this? of himself or of +some other man? Then Philip," guided by the Holy Spirit, "opened +his mouth, and began at the same Scripture, and preached unto +him Jesus": showing him that these words were spoken of the +promised Messiah; and that Jesus of Nazareth, whom the Jews<span class="pagenum"><a name="Page_227" id="Page_227">[Pg 227]</a></span> +had so lately crucified, was indeed the Messiah spoken of by the +Prophets: and he doubtless spake of Baptism, in the Name of +the Father, and of the Son, and of the Holy Ghost, as the appointed +means of admission into the Church of Christ: for "as +they went on their way, they came unto a certain water: and the +eunuch said, See, here is water; what doth hinder me to be +baptized? And Philip said, If thou believest with all thine heart, +thou mayest. And he answered and said, I believe that Jesus +Christ is the Son of God." This was enough. "And he commanded +the chariot to stand still: and they went down both into +the water, both Philip and the eunuch; and he baptized him." +Philip had now done the work which he had been sent to do. +"And when they were come up out of the water, the Spirit of +the Lord caught away Philip," who was thus conveyed in some +miraculous way to a place called Azotus, "so that the eunuch saw +him no more: and he went on his way rejoicing," that he had +been instructed in the Gospel, and admitted into the Church of +Christ by Baptism. This Ethiopian officer was a true convert, and +no doubt his future life proved him to be so.</p> + +<p>Philip mean time found himself in a miraculous manner at +Azotus, and from thence journeyed northward, and "preached in +all the cities, till he came to Cæsarea," where his home was.</p> + +<p>The next event recorded in the Book of Acts, is the wonderful +conversion of Saul, who was suddenly, by the mercy of the +Lord, changed from being an enemy to all the followers of Jesus, +into a true believer, and an active and zealous preacher of the +truth as it is in Jesus.</p> + +<p>We have already heard of Saul as a persecutor, making havoc +of the Church at Jerusalem, after the death of Stephen. We now +learn from the Book of Acts, that, "breathing out threatenings +and slaughter against the disciples of the Lord," he "went unto +the High Priest, and desired of him letters to Damascus to the +synagogues," giving him authority "that if he found any of this +way," any believers in Jesus, "whether they were men or women, +he might bring them bound unto Jerusalem." The High Priest +was no doubt too glad to give this power to one who would +execute it zealously; and Saul set out on his journey, which +turned out very differently from what he expected and intended.</p> + +<p>For when "he came near Damascus, suddenly there shined +round about him a light from heaven: and he fell to the earth, +and heard a voice saying unto him, Saul, Saul, why persecutest<span class="pagenum"><a name="Page_228" id="Page_228">[Pg 228]</a></span> +thou me?" Saul's answer to this question, shows that he was +even now convinced that the voice was none other than the voice +of God; for he said, "Who art thou, Lord? And the Lord said, +I am Jesus, whom thou persecutest: it is hard for thee to kick +against the pricks." This seems to have been a Jewish expression, +meaning that it was useless for any persons to resist an +authority and power, which they could have no hope of overcoming, +for that they would only hurt and injure themselves; +just as any person kicking against thorns, would tear and +injure himself, instead of harming the thorns. Saul's heart +was indeed touched and changed by the Holy Spirit, and willing +to obey the commands of Him whose followers he had so +cruelly persecuted; "he trembling and astonished said, Lord, +what wilt thou have me to do? And the Lord said unto him, +Arise, and go into the city, and it shall be told thee what thou +must do." "And Saul arose from the earth; and when his eyes +were opened, he saw no man": the excessive brightness of the +vision he had seen, had deprived him of his sight, and he arose +from the earth blind and helpless. "And the men which journeyed +with him stood speechless, hearing a voice, but seeing no man." +They had heard and seen something of what Saul had done; +enough to make them unable to speak from astonishment and +awe: they had heard a voice, but did not understand the words +spoken, and seeing no man, they were perplexed as to whence the +voice came. Now, however, seeing their master was blind, "they +led him by the hand, and brought him into Damascus. And he +was three days without sight, and neither did eat nor drink." +We can well imagine how Saul passed these three days in +meditation and earnest prayer to the Lord, who had so mercifully +called him to be a true believer. His continued blindness +did not shake his faith, or lessen his love; on the contrary, they +increased more and more; and soon he had his reward, for the +Lord showed him in a vision that his sight should be restored +to him. There was residing in Damascus at this time a certain +disciple, one of the believers in Jesus, "named Ananias: and to +him said the Lord in a vision, Ananias. And he said, Behold, I +am here, Lord,"—which meant, Here I am, ready to obey Thee, +and do whatever Thou shalt bid me do. "And the Lord said +unto him, Arise and go into the street which is called Straight, +and inquire in the house of Judas for one called Saul, of Tarsus: +for, behold, he prayeth, and hath seen in a vision a man named<span class="pagenum"><a name="Page_229" id="Page_229">[Pg 229]</a></span> +Ananias coming in, and putting his hand on him, that he might +receive his sight." This direction rather startled Ananias, who +well knew Saul of Tarsus to be the bitter enemy of Jesus Christ, +and of all who believed in Him: therefore, "Ananias answered, +Lord, I have heard by many of this man, how much evil he hath +done to thy saints at Jerusalem: and here he hath authority from +the Chief Priests to bind all that call upon thy name." But the +Lord forbade Ananias to make any further objections, since it +was his duty simply to believe and obey; and He said unto him, +"Go thy way," do as I command thee. At the same time, the +Lord in His mercy encouraged Ananias, by making known His +purpose concerning Saul; saying, "for he is a chosen vessel unto +me (that is, a messenger), to bear my name," or to bear witness of +the things belonging unto God, "before the Gentiles, and kings, +and the Children of Israel: for I will shew him how great +things he must suffer for my name's sake."</p> + +<p>Ananias hesitated no longer, but went to the house pointed +out to him, "and putting his hands on him, said, Brother Saul, +receive thy sight: and he received sight forthwith, and arose, and +was baptized." After this, Saul at once joined the Church, or +company of believers at Damascus, and "straightway he preached +Christ in the synagogues, that he is the Son of God." All that +heard him preach were greatly amazed, knowing with what a very +different purpose Saul had come to Damascus. From other parts +of Scripture we learn, that Saul did not at this time stay long in +Damascus, but went away into Arabia, where he stayed quietly +for three years; no doubt studying the Scriptures, and preparing +for the great work he was to do amongst the Gentiles. After +that, he returned to Damascus, about Anno Domini 38; that is, +thirty-eight years from the year in which Jesus Christ was born.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_VII_SAUL_JOINS_THE_CHURCH_AT" id="Chapter_VII_SAUL_JOINS_THE_CHURCH_AT"></a><span class="smcap">Chapter VII.</span>—SAUL JOINS THE CHURCH AT +JERUSALEM.</h2> + +<p class="noindent"><span class="smcap">Syria</span>, of which Damascus was the capital, had become a Roman +province about sixty-three years before the birth of Christ. +Whilst Saul was in Arabia, Aretas, the king of that country, went +into the land of Judæa, to fight against Herod Antipas, who had +married the daughter of Aretas, and then treated her very ill.<span class="pagenum"><a name="Page_230" id="Page_230">[Pg 230]</a></span> +Herod was defeated in a battle, and then he applied for help to +the Emperor Tiberius, as supreme ruler of Judæa. Tiberius +commanded his general Vitellius to chastise Aretas for his attack +upon Herod, and bring him to Rome, alive or dead. Whilst +Vitellius was at Jerusalem preparing to execute this order, +Tiberius died; and Vitellius marched his army into winter +quarters. Aretas took advantage of this, and attacked the city +of Damascus, which he took, and kept possession of for some +time. Saul, as has been said, returned to Damascus whilst +Aretas still held possession of it. By his preaching, he confounded +the Jews which were at Damascus; for strengthened more and +more by the Holy Spirit, he spake of Jesus of Nazareth, "proving +that this is very Christ." Not knowing how to answer him, +and fearing the effect of such preaching, the Jews, after many +days were fulfilled, "took counsel to kill him." From another +part of Scripture we learn, that the governor set over the city +of Damascus by Aretas, took part with the Jews, and caused the +gates to be watched night and day, to kill Saul, should he +attempt to leave the city, before the Jews had accomplished their +purpose. But all these plots were, by the mercy of God, made +known in some way to Saul. The disciples of course knew that +the Lord could work a miracle, to save one who was chosen to be +a preacher of the Gospel; but they also knew that it is the duty +of man in all cases, to take proper means for his own safety: +and trusting that the Lord would bless their efforts, "they took +him by night, and let him down by the wall in a basket." Saul +being thus outside the walls, without passing through the gates, +journeyed on to Jerusalem.</p> + +<p>At that time, people living in one city, knew very little of +what was going on in others at a distance; and the war between +Herod and Aretas, would naturally have cut off even the usual +communication between Jerusalem and Damascus. If the Chief +Priests and other members of the Sanhedrim, had heard any +rumour of Saul's wonderful conversion, they would of course try +to keep such a matter secret. These things account for the fact, +that the Apostles in Jerusalem had never heard of the change +that had taken place in Saul, whom they remembered as consenting +to the death of Stephen, and then going to Damascus to persecute +the believers. Three years had now passed since that time, and +the Apostles probably thought that during that period, Saul had been +actively employed in trying to prevent the spreading of the Gospel.</p><p><span class="pagenum"><a name="Page_231" id="Page_231">[Pg 231]</a></span></p> + +<p>"And when Saul was come to Jerusalem, he assayed (or +attempted) to join himself to the disciples: but they were all +afraid of him, and believed not that he was a disciple." Barnabas, +however, in some way had become acquainted with the circumstances +concerning Saul: he therefore "took him, and brought +him to the Apostles, and declared unto them how he had seen +the Lord in the way, and that he had spoken to him, and how he +had preached boldly at Damascus in the name of Jesus." This +was sufficient; on the testimony of Barnabas, the Apostles gladly +received Saul as a fellow labourer, and from that time "he was +with them coming in and going out at Jerusalem. And he spake +boldly in the name of the Lord Jesus," especially endeavouring +to convince the Grecians, or foreign Jews. But instead of listening +to Saul, "they went about to slay him"; which, when the +"brethren knew, they brought him down to Cæsarea, and sent +him forth to Tarsus," his native place in Cilicia. The removal +of Saul at this time, seems to have had a good effect; for we read, +"then had the churches rest throughout all Judæa and Galilee +and Samaria, and were edified; and walking in the fear of the +Lord, and in the comfort of the Holy Ghost, were multiplied."</p> + +<p>Leaving the history of Saul for awhile, the Book of Acts +gives us some account of Peter's labours: he went from place to +place, spreading the knowledge of the Gospel everywhere. At +Lydda, a very large village not far from Joppa, "he found a certain +man named Æneas, which had kept his bed eight years, and was +sick of the palsy. And Peter said unto him, Æneas, Jesus +Christ maketh thee whole: arise, and make thy bed. And he +arose immediately," the palsy leaving him and his strength +returning, as Peter spake these words.</p> + +<p>The news of what had happened at Lydda soon reached +Joppa; and the disciples who dwelt there, sent unto Peter, +desiring that he would not delay to come to them. The cause of +their sending for the Apostle, was the death of a certain disciple, +a woman "named Tabitha, which by interpretation is called +Dorcas: this woman was full of good works and almsdeeds which +she did": her kindness and charity had made her to be loved +by all, and her death therefore caused great grief to those who +had benefited by her kindness. Peter obeyed the summons of +the messengers; he "arose and went with them. When he was +come" to Joppa, "they brought him into the upper chamber," +where they had laid the body: "and all the widows stood by,<span class="pagenum"><a name="Page_232" id="Page_232">[Pg 232]</a></span> +weeping, and shewing the coats and garments which Dorcas +made, while she was with them." But Peter put them all out of +the chamber, and then "kneeled down, and prayed." After this, +turning to the body, he said, "Tabitha, arise. And she opened her +eyes: and when she saw Peter, she sat up. And he gave her his +hand, and lifted her up, and when he had called the saints and +widows, presented her alive. And it was known throughout all +Joppa; and many believed in the Lord," in Whose name, and by +Whose power, Peter had worked this great miracle.</p> + +<p>It has been said of this Tabitha, that "by interpretation her +name was Dorcas." This good woman was a <i>Grecian</i>, or foreign +Jewess, and as such, her name was Tabitha, which means an +"antelope"—a very graceful animal of the deer kind, having very +beautiful eyes. It was a common practice amongst the Arabs, and +other nations of Asia, to give to female children the names of +such animals as were particularly admired. The Jews, instead +of calling Tabitha by what was <i>to them & foreign</i> name, called her +Dorcas; because that word, in their language, meant antelope. +Therefore, Dorcas was the Jewish interpretation of Tabitha.</p> + +<p>Peter did not leave Joppa again immediately after the +restoration of Dorcas; on the contrary, "he tarried many days in +Joppa, with one Simon a tanner."</p> + +<p>The Gospel had by this time been preached freely to the Jews +in Jerusalem, and throughout Judæa, Samaria, and Galilee; and +the time was now come for it to be preached to the Gentiles also. +Peter was accordingly chosen by God to begin this work, about +<span class="smcap">a.d.</span> 40. We are told, "There was a certain man in Cæsarea +called Cornelius, a centurion of the band called the Italian band, +a devout man, and one that feared God with all his house, which +gave much alms to the people, and prayed to God alway." The +Italian band, was a company of a thousand Roman soldiers, acting +probably as a guard to the Roman governor of Judæa, whose +usual residence was at Cæsarea, a city of great importance.</p> + +<p>Cornelius was one of the centurions, or captains, of the +Italian band: he was a Gentile, who had already given up +idolatry, and become a sincere worshipper of the God of Israel: +but as he had not observed all the forms and ceremonies required +by the Law, the Jews did not look upon him as one of themselves. +Such persons were called "Proselytes of the Gate"; and although +they were allowed to dwell among the Jews, they were looked +upon as unclean.</p><p><span class="pagenum"><a name="Page_233" id="Page_233">[Pg 233]</a></span></p> + +<p>Cornelius had brought all his household to worship the One +True God: he was constant in prayer; and he showed his love +for God, by charity to man for His sake.</p> + +<p>Such a devout man was well pleasing to the Lord, Who now +called him to a "knowledge of the truth as it is in Jesus." +Cornelius being engaged in prayer about the ninth hour of the +day, one of the times especially appointed for prayer in the +temple, saw in a vision an angel of God, who told him that by +his prayers and his alms (signs of faith and obedience), he had +found favour with God. The angel then bade him send to Joppa +for Simon Peter, saying also, "he shall tell thee what thou +oughtest to do." We may be sure that Cornelius received this +divine message with joy and thankfulness, and he immediately +sent "two of his household servants, and a devout soldier of them +that waited on him continually"—men upon whom he could +thoroughly depend, to Joppa, to fetch Peter. On the morrow, as +these messengers drew near to Joppa, the Lord, by means of a +vision, prepared Peter to receive them. About the sixth hour +Peter went up upon the house-top to pray, where he would be quiet +and undisturbed. "And he became very hungry, and would +have eaten: but while they made ready, he fell into a trance," +or kind of fainting fit. In this state he had a vision; and "saw +heaven opened, and a certain vessel descending unto him, as it +had been a great sheet, knit (or fastened together) at the four +corners, and let down to the earth." In this vessel, which is +compared to a large sheet, were "all manner of four-footed beasts +of the earth, and wild beasts, and creeping things, and fowls of +the air"—many of these creatures being unclean, according to the +Jewish Law. "And there came a voice to him, Rise, Peter; kill +and eat. But Peter said, Not so, Lord; for I have never eaten +anything that is common or unclean. And the voice spake unto +him again the second time, What God hath cleansed, that call +not thou common. This was done thrice: and the vessel was +received up again into heaven." Although Peter was a true +follower of Jesus Christ, he had not yet got over his Jewish +prejudices; but like the rest of his countrymen, looked upon the +Gentiles as unclean, and thought that it was as great a sin for a +Jew to keep company with a Gentile, as it would be for him +to eat any of the unclean animals, which the Lord forbade him to +touch. The vision now sent to Peter, plainly showed him that +Jesus did not wish his followers to observe any longer the<span class="pagenum"><a name="Page_234" id="Page_234">[Pg 234]</a></span> +ceremonial Law; and above all, that in preaching the Gospel, no +distinction was to be made between Jew and Gentile. No man +was to be looked upon as unclean, since it was the Will of God +that <i>all</i> should come to the knowledge of the truth, and be joined +together in one body, the Church.</p> + +<p>This vision greatly astonished Peter, and perplexed him: but +while he "doubted in himself what this vision which he had seen +should mean," the whole matter was made plain to him. By this +time "the men which were sent from Cornelius" had reached +Joppa, and having made inquiry for the house of Simon the +tanner, they now "stood before the gate, and called, and asked +whether Simon, which was surnamed Peter, were lodged there:" +and "while Peter thought on the vision," trying to discover what +it might mean, "the Spirit said unto him, Behold, three men +seek thee. Arise therefore, and get thee down," to hear wherefore +they are come, and "go with them," as they will ask thee, +"doubting nothing"—having no doubts or fears upon the subject, +but feeling sure that you are doing right by going with them,—"for +I have sent them."</p> + +<hr class="chap" /> + +<h2><a name="Chapter_VIII_PETER_AND_CORNELIUS" id="Chapter_VIII_PETER_AND_CORNELIUS"></a><span class="smcap">Chapter VIII.</span>—PETER AND CORNELIUS.</h2> + +<p class="noindent"><span class="smcap">Having</span> received the direct commands of God by the Holy Spirit, +"Peter" at once "went down to the men which were sent unto +him from Cornelius; and said, Behold, I am he whom you seek; +what is the cause wherefore ye are come? And they said, +Cornelius the centurion, a just man, and one that feareth God, +and of good report among all the nation of the Jews, was warned +from God by an holy angel to send for thee into his house, and +to hear words of thee. Then called he them in, and lodged them. +And on the morrow Peter went away with them, and certain +brethren from Joppa accompanied him. And the morrow after +they entered into Cæsarea." Cornelius, knowing at about what +time his messengers might be expected back, had called his friends +together to receive Peter, whom he was anxiously expecting to +come with his servants. "And Cornelius waited for them, and +had called together his kinsmen and near friends. And as Peter +was coming in, Cornelius met him, and fell down at his feet, and +worshipped him." Thus did the centurion show his joy and<span class="pagenum"><a name="Page_235" id="Page_235">[Pg 235]</a></span> +gratitude after the manner of the Gentiles, who often did pay to +their fellow creatures that degree of reverence and worship due +to God alone; and Cornelius, looking upon Peter as the especial +servant of God sent to him by the interposition of an angel, +might naturally on his appearance fall into this error. Peter, +however, at once checked such an expression of the centurion's +feeling; teaching him, that the worship due to God must never +be given to any man under any circumstances; so, when +Cornelius fell at his feet, "Peter took him up, saving, Stand up; +I myself also am a man. And as he talked with him, he went in, +and found many that were come together. And he said unto +them, Ye know how that it is an unlawful thing for a man that +is a Jew to keep company or come unto one of another nation; +but God hath shewed me that I should not call any man common +or unclean. Therefore came I to you without gainsaying, as soon +as I was sent for." Having thus given an account of himself, +Peter very naturally added, "I ask therefore for what intent ye +have sent for me?" Cornelius at once gave to Peter an account +of the vision that had been vouchsafed to him, and in consequence +of which he had sent for him; and added, "and thou hast well +done that thou art come. Now therefore are we all here present +before God, to hear all things that are commanded thee of God."</p> + +<p>Peter, as a Jew, had been brought up to believe that the +favour of God was confined to the descendants of Abraham; but +he now openly expresses his conviction, that no such line of +separation existed, saying, "Of a truth I perceive that God is no +respecter of persons: but in every nation he that feareth him, and +worketh righteousness, is accepted with him:" a doctrine very +displeasing to the unbelieving Jews, but most comforting to the +Gentiles, who were no longer shut out from the favour of God, +now that all distinction between Jew and Gentile was done away +with by the preaching of the Gospel. Peter then spake to +Cornelius and his friends of Jesus; of His Life, Death, Resurrection, +and of the commandment which He had given to His +Apostles "to preach unto the people, and to testify that it is he +which was ordained of God to be the Judge of quick and dead;" +and Peter ended his discourse by repeating the great Gospel +truth, "that through faith in Jesus all may receive remission or +pardon of their sins."</p> + +<p>Even while Peter was speaking, the Lord gave a signal proof +that there was indeed, in His sight, no difference between Jew<span class="pagenum"><a name="Page_236" id="Page_236">[Pg 236]</a></span> +and Gentile, amongst those who believed the Gospel, and became +followers of Jesus; for "the Holy Ghost fell on all them which +heard the word," that is, the Gospel as now preached by Peter; +and the Spirit enabled "them to speak with tongues," that is, +to speak foreign languages, as in the case of the Apostles on the +Day of Pentecost: for this instance of mercy they did magnify +and praise the Lord.</p> + +<p>"And they of the circumcision," the Jews who had become +believers, and had now accompanied Peter from Joppa to +Cæsarea, "were astonished, because that on the Gentiles also +was poured out the Holy Ghost," in this plain and unmistakeable +manner.</p> + +<p>"Then answered Peter, Can any man forbid water, that these +should not be baptized, which have received the Holy Ghost as +well as we?" Peter justly felt, that these Gentiles, who had so +evidently been made partakers of "the inward and spiritual +grace of Baptism," might be safely allowed to receive "the +outward visible sign." "And he commanded them to be baptized +in the name of the Lord. Then prayed they him to +tarry certain days" at Cæsarea, that he might yet further instruct +them in the doctrines of the Gospel.</p> + +<p>Peter no doubt complied with this request, and we may be +sure that he dwelt on the necessity of holiness in all the followers +of Jesus, and exhorted his hearers to constant and earnest prayer +to Him, from Whom come all good gifts, and without Whose +help man can do no good thing.</p> + +<p>"The Apostles and brethren that were in Judæa, heard that +the Gentiles had also received the word of God," without at the +same time hearing under what circumstances Peter had gone +amongst them to preach it.</p> + +<p>"And when Peter was come up to Jerusalem, they that +were of the circumcision,"—that is, those Jews who, although they +had become disciples, still thought that the Law of Moses was to +be obeyed in all its ceremonies, and that the Gospel should be +preached to Jews only,—blamed, or "contended with Peter, +saying, Thou wentest in to men uncircumcised, and didst eat +with them." Peter, instead of being angry, that he, one of the +Apostles appointed by Christ, should be thus called to account +by those whose duty it was to learn of him, quietly "rehearsed +(or repeated) the matter from the beginning, and expounded it by +order unto them," beginning with his own vision at Joppa, and<span class="pagenum"><a name="Page_237" id="Page_237">[Pg 237]</a></span> +ending with the baptism of Cornelius and his friends, in consequence +of the pouring out of the Holy Ghost upon them; saying, +in regard to this subject, "Then remembered I the word of the +Lord, how that he said, John indeed baptized with water; but ye +shall be baptized with the Holy Ghost. Forasmuch then as God +gave them the like gift as he did unto us, who believed on the +Lord Jesus Christ, what was I, that I could withstand God?"</p> + +<p>"When they heard these things, they held their peace," ceased +to blame Peter, seeing that he had only done as God directed +him: and being now convinced that it was indeed the Will of +the Lord that the Gospel should be preached to all nations, they +"glorified God, saying, Then hath God also to the Gentiles +granted repentance unto life."</p> + +<p>All who believe in Jesus Christ themselves, will always rejoice +when others are brought to do so too: Christians will ever show +their love for Jesus, by doing all in their power to bring others +to know and love Him: and whatever else we may be able to do, +let us always remember to pray for them, and to ask God to let +"His knowledge cover the earth as the waters cover the sea."</p> + +<p>One thing more we should remark, as it teaches us a useful +lesson in our dealings with our fellow creatures; and that is, +how often disputes and quarrels would be avoided, if we followed +Peter's example; and, instead of being angry when we are unjustly +blamed, were to take it patiently, and then quietly explain all the +circumstances which have caused the misunderstanding. But +instead of that, amongst us, whether children or grown-up people, +if one makes a false accusation, or casts undeserved blame upon +another, that other too often feels provoked and angry, and +answers sharply; one sharp cross answer leads to others; and so +on, until there is a regular quarrel, whereby both parties sin +against God: and all this might have been prevented by a few +quiet gentle words of explanation. Let us remember, "that a +soft answer turneth away wrath," and that the "beginning of +strife is as when one letteth out water,"—we cannot tell where it +will stop.</p> + +<p>The Lord bids us live peaceably with all men: let us try to +do so, striving never to provoke others, nor to be provoked by +them.</p> + +<p>We have seen that, after Stephen's death, most of the disciples +left Jerusalem, and "they which were scattered abroad upon the +persecution that arose about Stephen, travelled as far as the<span class="pagenum"><a name="Page_238" id="Page_238">[Pg 238]</a></span> +country of Phenice," or Phœnicia, to the N.W. of Judæa, and to +the isle of Cyprus, and to the town of Antioch in Syria, which +lay about twelve miles from the sea, having the river Orontes +running through it. To all these distant parts the disciples +travelled, "preaching the word to none but unto the Jews only," +who happened to be in those different places. "And some of +them were men of Cyprus and Cyrene, which, when they were +come to Antioch, spake unto the Grecians," the Jews born in +foreign lands, preaching the Lord Jesus. The people of Cyprus, +and of Cyrene on the coast of Africa, spake the Greek language; +and therefore, could make themselves understood by the Grecians, +who knew nothing of Hebrew, the language in which the other +disciples preached. "And the hand of the Lord was with" all +them that preached; and "a great number believed, and turned +unto the Lord."</p> + +<p>"Then tidings of these things came unto the ears of the +church which was in Jerusalem: and they sent forth Barnabas, +that he should go as far as Antioch," to ascertain the truth of +what the Apostles had heard, and to confirm the faith of those +who had turned to the Lord. Barnabas was now numbered +with the Apostles, and exercised like authority; "for he was +a good man, and full of the Holy Ghost and of faith." When he +came to Antioch, and had seen how by the grace of God so many +were truly converted, he "exhorted them all, that with purpose +of heart they would cleave unto the Lord": that is, that they +would continue steadfast in the faith, and determine to devote +themselves entirely, body and soul, heart and mind, to the +service of the Lord. The preaching of such a man could not fail +to have its effect; for he was full of the Holy Ghost; and so we +read that "much people was added unto the Lord."</p> + +<hr class="chap" /> + +<h2><a name="Chapter_IX_PETER_DELIVERED_FROM_PRISON" id="Chapter_IX_PETER_DELIVERED_FROM_PRISON"></a><span class="smcap">Chapter IX.</span>—PETER DELIVERED FROM PRISON.</h2> + +<p class="noindent"><span class="smcap">Barnabas</span>, finding that there was plenty of work to be done at +Antioch, "departed to Tarsus, for to seek Saul," that he might +come and help him. "And when he had found him, he brought +him unto Antioch. And it came to pass that a whole year they +assembled themselves with the church" (that is, joined in the +assemblies of the believers), "and taught much people,"—con<span class="pagenum"><a name="Page_239" id="Page_239">[Pg 239]</a></span>verting, +we may be sure, Gentiles as well as Jews. Scripture +tells us here, "And the disciples were called Christians first in +Antioch." Some people have thought that this name, in which +we glory, was given to the disciples by their enemies, in scorn +of them as followers of Christ; but it is far more likely that it +was given them by Saul and Barnabas, under the direction of the +Holy Spirit.</p> + +<p>Up to this time, the Jewish converts were called amongst +themselves "disciples," "believers," "saints"; and all together, +"the Church." Their enemies called them "Nazarenes," "Galileans," +or the "men of this way." Now that there were so many +of them, it was quite necessary that they should be distinguished +by some peculiar name; and what name could be more appropriate, +than one which marked them as the followers and disciples +of Jesus Christ—believers in the Messiah, the Anointed, through +Whom alone they, and all mankind, could receive pardon of their +sins? Let us, whilst we glory in the name of Christians, take +care that we are not so in name <i>only</i>. All who are joined to +Christ, or made part of His body the Church, by Baptism, are +now called Christians. The cross is the sign, or symbol, of the +Christian faith. In Baptism, the figure of the cross is made on +the forehead of the person baptized, to signify that he, or she, +is now entered as a faithful soldier and servant of Christ; and +that this service is to be continued as long as life lasts.</p> + +<p>This shows us what each one of us should be,—"a faithful +soldier," fighting against all the enemies of our Lord, which are +the Devil and his evil angels, our own bad passions and desires, +and every kind of sin: and "a faithful servant," studying to +know his Master's Will, that he may do it thoroughly, whatever +suffering or trouble it may bring upon himself. Let us seriously +consider whether we are such Christians, really and truly trying +to serve and please God. If we are <i>not</i>, the name of Christian +will be of no use to us. Jesus Himself says, "Not every one +that saith unto me, Lord, Lord, shall enter the kingdom of +heaven; but he that doeth the will of my Father which is in +heaven." Let each one of us pray earnestly to God, that for the +sake of His blessed Son, Jesus Christ, He will give us the help +of the Holy Spirit, so that we may become true Christians in +the sight of Him, by Whom all our thoughts, words, and actions +are known.</p> + +<p>In order to understand perfectly all that the Bible tells us,<span class="pagenum"><a name="Page_240" id="Page_240">[Pg 240]</a></span> +it is necessary to mention a few circumstances connected with +the history of the Jews, which are not written in the Scriptures, +but are told us by a man called Josephus, himself a Jew, who +lived at this time, and has left us an account of all that he saw +and heard amongst his countrymen. We have already heard that +Herod the Great, who slew the infants of Bethlehem, had many +descendants, who all bore the same name, and several of whom +are spoken of in Scripture. Some account has already been given +of them. Aristobulus, one of the unfortunate sons of Herod the +Great and Mariamne, left two sons: one named Herod Agrippa, +called also the Elder, to distinguish him from his own son, named +also Herod Agrippa; and another son, also called Herod, who +became King of Chalcis. Herod Agrippa the Elder lived for +some years quietly at Rome, as a private person, and was in +favour with Tiberius, who became Emperor of Rome <span class="smcap">a.d.</span> 14. +But some persons having accused Herod, whether truly or +falsely we cannot say, of wishing for the Emperor's death, he +was put into prison, where he remained until Tiberius died, +about four years after the Crucifixion of Jesus. Caligula, +who became Emperor at the death of Tiberius, <span class="smcap">a.d.</span> 37, made +Herod Agrippa king over Iturea and some neighbouring parts +of the country.</p> + +<p>Pontius Pilate had ceased before this to be Governor, or +Procurator, of Judæa. A riot, or disturbance, had taken place +amongst the people of Samaria. Pilate put a stop to it; but he +afterwards treated the people with such extreme severity, that the +Roman Emperor deprived him of his government, which he had +held for about ten years. Pilate was banished to Vienne, a place +in Gaul (as France was then called), and there he killed himself.</p> + +<p>About the same time that Pilate was deprived of his office, +Herod Antipas was also deprived of his. Herod Antipas, the +second son of Herod the Great, was the tetrarch, or governor +of Galilee, who put John the Baptist to death, and who, with his +men of war, mocked and ill treated our blessed Lord, Who was +sent to him by Pilate. A few years after the death of Jesus, +Herod wished to make himself king of Judæa; and he was in +consequence deprived of his government, and banished into +Spain, also a Roman province, where he died miserably. So soon +did punishment fall upon these two bad men, who had sinned +against the Lord Jesus Christ.</p> + +<p>Caligula, who made Herod Agrippa king over some parts of<span class="pagenum"><a name="Page_241" id="Page_241">[Pg 241]</a></span> +Syria and Palestine, was anxious to be looked upon and treated +as a god; and of course his heathen subjects did not much care +whether he were so considered or not. But although the Jews +had refused to believe in the Messiah, they had, ever since the +return from the Captivity, a horror of worshipping anything but +the Lord God Almighty, the God of Abraham. When, therefore, +Caligula ordered that a gilt statue of himself, as a god, should +be set up in the temple, all Judæa was filled with horror; and +for several weeks the people ceased from following their usual +occupations, and the country towards Mount Carmel was crowded +with people in mourning. The Roman governor of Syria, charged +to set up this statue, seeing the distress of the people, kindly +listened to their entreaties, that he would wait a little before he +executed this dreadful order. The Jews then applied to Herod +Agrippa the Elder, who happened to be in Rome; and he, with +great difficulty, persuaded Caligula not to insist upon setting up +this statue.</p> + +<p>When Claudius became Emperor, <span class="smcap">a.d.</span> 41, he added the provinces +of Judæa and Samaria to Herod's dominions, so that he +governed the whole land of Palestine, bearing the title of king.</p> + +<p>The trouble that the Jews were in under Caligula, prevented +their thinking so much of persecuting the Christians; and thus +the Church of Christ had a little rest, and went on increasing. +But now that Herod Agrippa had become King of Judæa, it +was different; for he, seeing the number of Christians increasing +in a most extraordinary manner, was fearful that they might +rebel, and refuse to obey him as their king: therefore we read, +"Now about that time Herod the king stretched forth his hands +to vex certain of the church. And he killed James the brother +of John with the sword. And because he saw it pleased the +Jews, he proceeded further to take Peter also." Herod was +anxious to gain favour with his Jewish subjects; and there was +no more certain way of doing so, than by persecuting the Christians. +Having therefore killed one of the sons of Zebedee, he +determined to take Peter, who was one of the chief amongst the +Apostles. "Then were the days of unleavened bread"—that is, +the Feast of the Passover was now drawing near; and the preparation +for that Holy Sacrifice had already begun, by the putting +away of leaven out of every Jewish house, according to the Law +of Moses. "And when Herod had apprehended Peter, he put +him in prison, and delivered him to four quaternions of soldiers<span class="pagenum"><a name="Page_242" id="Page_242">[Pg 242]</a></span> +to keep him; intending after Easter to bring him forth to the +people," with the intention, no doubt, of slaying him, as he had +already slain James. Four soldiers formed a quaternion; four +quaternions therefore were sixteen men, who were especially +appointed to guard Peter. "Peter therefore was kept in prison: +but prayer was made without ceasing of the church unto God for +him": and the prayers of the saints were more effectual than all +the precautions taken by Herod.</p> + +<p>It was customary with the Romans to fasten a prisoner to his +keeper by a light chain, which went round the wrist of each; +thus rendering it impossible for the prisoner to move without +the knowledge of his keeper. For greater security, Peter was +thus bound to two of the soldiers.</p> + +<p>During the night before the day on which "Herod would +have brought Peter forth, he was sleeping between two soldiers, +bound with two chains: and the keepers before the door kept the +prison. And, behold, the angel of the Lord came upon him, and +a light shined in the prison: and he smote Peter on the side," +(to awaken him,) "and raised him up, saying, Arise up quickly. +And his chains fell off from his hands," (without disturbing the +keepers). "And the angel said unto him, Gird thyself, and bind +on thy sandals. And so he did. And he saith unto him, Cast +thy garment about thee, and follow me." Peter did as he was +told; but all this time he was not aware that he was really free, +but thought he was merely dreaming: he "wist not that it was +true which was done by the angel; but thought he saw a vision. +When they were past the first and the second ward," (different +parts of the prison, without being perceived by any of those who +kept the doors,) "they came unto the iron gate that leadeth unto +the city; which opened to them of his own accord: and they +went out, and passed on through one street; and forthwith the +angel departed from him." His miraculous work being now +accomplished, the angel left Peter to go on his own way. The +departure of his heavenly guide seems to have aroused Peter to +the reality of what had happened; he no longer thought he had +seen a vision. "And when Peter was come to himself, he said, +Now I know of a surety, that the Lord hath sent his angel, and +hath delivered me out of the hand of Herod, and from all the +expectation of the people of the Jews. And when he had considered +the thing, he came to the house of Mary the mother of +John, whose surname was Mark." This Mark, whose name was<span class="pagenum"><a name="Page_243" id="Page_243">[Pg 243]</a></span> +also John, was the writer of the Gospel bearing his name: his +mother was sister to Barnabas, and her house was no doubt a +place, where the Christian brethren often met for the purpose of +prayer; and now, although it was not yet daylight, "many were +gathered together praying." Probably they had spent the night +in prayer for the deliverance of Peter. "And as Peter knocked +at the door of the gate, a damsel came to hearken, named Rhoda. +And when she knew Peter's voice, she opened not the gate for +gladness, but ran in, and told how Peter stood before the gate."</p> + +<p>The faith of the brethren was not strong enough to make +them at once believe in such a wonderful answer to their prayers. +They knew that Peter was securely shut up in prison; and so, +when Rhoda suddenly announced that he was standing at the +door, they said unto her, "Thou art mad"; thinking that she +did not know what she was saying: and when she insisted "that +it was even so," they could not then believe that it really was +Peter himself, but said, "It is his angel," or spirit. "But Peter +continued knocking"; thus showing that it was no spirit, but +a real living being: "and when they had opened the door, they +were astonished." Peter would not allow them to express their +astonishment, but "beckoning unto them with the hand to hold +their peace," (that is, making a sign unto them not to speak,) he +"declared unto them how the Lord had brought him out of the +prison." When he had finished the wonderful recital, he said, +"Go, shew these things unto James, and to the brethren."</p> + +<p>Though in many respects all the Apostles were upon an +equality, it was necessary that some one of them should have +the particular direction of the affairs of the Church at Jerusalem; +and James seems to have held this office. The other Apostles +therefore gave him an account of their labours, and of anything +remarkable which took place. This James, called "the Less," +to distinguish him from James the son of Zebedee, is sometimes +spoken of as "the Lord's brother," though there is every reason +to believe that he was not his brother, but the nephew of His +mother Mary. In those times, such near kinsmen as first cousins—that +is, the children of brothers and sisters—were often called +brethren. If the mother of Jesus had had any other children, +it would not have been necessary for our Lord to commend her +to the care of His beloved disciple John, whom He bade her to +look upon as a son.</p> + +<p>James is always considered as the first Bishop: he was<span class="pagenum"><a name="Page_244" id="Page_244">[Pg 244]</a></span> +Bishop of the Church in Jerusalem; and he remained in that city, +whilst the other Apostles travelled from place to place, preaching +the Gospel to all people. Peter was anxious that James, and all +the brethren, should know what had happened to him, that they +might bless God for answering their prayers in such a wonderful +manner, and that their faith might be strengthened, by seeing +how able and willing the Lord is to preserve His servants, and +defend them from all enemies, as long as He has any work for +them to do upon earth.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_X_SAUL_AND_BARNABAS_CALLED_TO" id="Chapter_X_SAUL_AND_BARNABAS_CALLED_TO"></a><span class="smcap">Chapter X.</span>—SAUL AND BARNABAS CALLED TO +PREACH TO THE GENTILES.</h2> + +<p class="noindent"><span class="smcap">After</span> giving his message for James, "Peter departed, and went +unto another place," where Herod's officers would be less likely +to look for him, than in a house where the Christians were in the +habit of meeting.</p> + +<p>Nor did Peter remain in Jerusalem, where he would at any +moment be liable to be discovered: what he did is not quite +certain, but there is good reason to believe that he went to Rome, +and preached the Gospel to Jews and Gentiles; so as to found, +or begin, the establishment of a Christian Church in that city. +It is also believed that Mark went with Peter, and that he then +wrote his Gospel, for the use of the Christian converts at Rome.</p> + +<p>When Herod found that Peter had actually escaped out of +prison, he caused all the keepers of the prison to be put to death.</p> + +<p>After this, he "went down from Judæa to Cæsarea, and there +abode."</p> + +<p>From other writings we learn, that Herod went to Cæsarea at +this time, for the purpose of celebrating a festival in honour of +Claudius Cæsar, who had become Emperor of Rome a year or +two before, in <span class="smcap">a.d.</span> 41. We also learn that the people of Tyre +and Sidon had in some way or other offended Herod, who was +intending to make war upon them. The idea of war greatly +alarmed the inhabitants of Phœnicia, because they got the chief +part of their wheat and honey, and other provisions, from the +land of Judæa; and of course if there were a war, such supplies +would be stopped, and a famine would be the consequence. We +read in the Scripture, that "Herod was highly displeased with them +of Tyre and Sidon: but they came with one accord to him, and,<span class="pagenum"><a name="Page_245" id="Page_245">[Pg 245]</a></span> +having made Blastus the king's chamberlain their friend, desired +peace; because their country was nourished by the king's country." +Herod, at the request of Blastus, consented to receive the messengers +sent from Tyre and Sidon. "And upon a set day," a day +appointed for the purpose, "Herod, arrayed in royal apparel, sat +upon his throne, and made an oration" (or long speech) "unto +them." What Herod said, we do not know; but Josephus tells us +that he wore on this occasion a magnificent robe of silver tissue, +and that the sun shining upon it, made it look so dazzlingly +bright and beautiful, that the people cried out, Forgive us for +having only paid honour to you as a mortal king: from this time +we shall look upon you as being far superior to mortals! Instead +of reproving them for thus setting up a mortal man as being +equal to God, Herod was pleased with this speech; but he had +soon cause to repent of his pride and folly: for before he left the +theatre, or public building in which such assemblies took place, +he was seized with most dreadful pains in his stomach, so that in +his agony he exclaimed, "I whom ye have called a god am now +going to die a miserable death." The king was then carried to +his palace, where he died after five days of fearful suffering: a +warning to all, who allow others to treat them as if they were +beings superior to their fellow-men.</p> + +<p>None of this is told us in the Bible: all that we read on this +subject in the Book of Acts, is, that Herod "made an oration. +And the people gave a shout, saying, It is the voice of a god, and +not of a man. And immediately the angel of the Lord smote him, +because he gave not God the glory: and he was eaten of worms, +and gave up the ghost."</p> + +<p>Herod died about <span class="smcap">a.d.</span> 44, lamented by the Jews, whose +favour he had gained by his persecution of the Christians: the +Roman soldiers, on the contrary, rejoiced at his death, and spake +against him, which made the Jews very angry. This bad feeling +now raised between the Roman soldiers and the Jews, was one +cause of the troubles and disturbances which soon followed: for +from this time until Jerusalem was destroyed, twenty-six years +later, the land of Judæa never enjoyed any real rest or quiet. +How could the blessing of God, which can alone give peace and +happiness, rest upon a people who had so fearfully sinned against +God, by their rejection of the Messiah, His Son Jesus Christ.</p> + +<p>Herod Agrippa the Elder, of whose death we have just spoken, +left three children: a son, bearing his own name of Herod Agrippa;<span class="pagenum"><a name="Page_246" id="Page_246">[Pg 246]</a></span> +and two daughters, Bernice and Drusilla, both mentioned in +Scripture.</p> + +<p>Herod Agrippa the Second, or Younger, was only seventeen +years old when his father died; and his dominions were therefore +placed under the care of a Roman governor; but afterwards +he was allowed to rule over a part of them, and to take +the title of king: and upon the death of his uncle, Herod +king of Chalcis, the Emperor Claudius allowed this Herod +Agrippa to succeed to his kingdom. Nero, who became Emperor +of Rome, <span class="smcap">a.d.</span> 54, added to the dominions already possessed by +Herod Agrippa the Second, in the land of Judæa. We shall hear +of him again in the Book of Acts. Both Drusilla and Bernice +were bad women: Drusilla married Azizus, king of the Emesians; +but Felix, a Roman, who afterwards became governor or procurator +of Judæa, persuaded her to leave her husband, and become +his wife. Of this Felix we shall hear more by and by, after he +became the governor of Judæa.</p> + +<p>We must now go back to the history of Saul and Barnabas, +whom we left at Antioch preaching the Gospel, and bringing into +the Church many converts, who were then called Christians.</p> + +<p>Whilst Barnabas and Saul were still at Antioch, preaching +the Gospel of Jesus, there "came prophets from Jerusalem unto +Antioch. And there stood up one of them named Agabus, and +signified (or foretold) by (the direction of) the Spirit that there +should be great dearth (or famine) throughout all the world: +which came to pass in the days of Claudius Cæsar," who was +at that time Emperor of Rome. The word here translated +"world," sometimes means the Roman Empire, and sometimes +only the land of Judæa. In this case, it appears to mean +Judæa only; for the dearth seems to have been confined to +that country: and Josephus, speaking of this dearth in the +reign of Claudius, tells us, that large quantities of corn were +sent up to Jerusalem from the neighbouring provinces, which +could not have been the case if the dearth had been felt in them +also. On the announcement of the distress about to come upon +their brethren in Judæa, "the disciples" at Antioch, "every man +according to his ability, determined to send relief unto the brethren +which dwelt in Judæa." By this we learn, that the custom of +having all things in common had not been followed at Antioch. +Most probably by this time it had been given up altogether; for +now that the numbers of Christians had so largely increased on<span class="pagenum"><a name="Page_247" id="Page_247">[Pg 247]</a></span> +all sides, the plan of having all things in common would be no +longer desirable, or even practicable. Each Christian of Antioch +determined then to give what he could for the relief of their +fellow Christians in Judæa; "which also they did, and sent it to +the elders by the hands of Barnabas and Saul," who immediately +set out from Antioch, to take the money thus collected to the +elders of the Church at Jerusalem. These two Apostles stayed in +Jerusalem for some months; probably about a year. We learn +from another part of the Book of Acts, that during this stay at +Jerusalem, Saul had a very remarkable vision. He was praying +in the temple, when by the power of God he fell into a trance. +Whilst he was in this state, his bodily senses suspended as it +were, and his mind more alive to spiritual things, Jesus Christ +appeared to him, and said, "Make haste, and get thee quickly +out of Jerusalem: for they will not receive thy testimony concerning +me." It surprised Saul to be told that the Jews of Jerusalem +would not believe him: they knew how he had formerly +persecuted the Christians, and therefore his change of opinions +would, he thought, have great weight in convincing them of the +truth of what he now taught them: therefore he answered, and +said, "Lord, they know that I imprisoned and beat in every +synagogue them that believed in thee: and when the blood of thy +martyr Stephen was shed, I was also standing by, and consenting +unto his death, and kept the raiment of them that slew him."</p> + +<p>To man, these things might seem to make Saul the most fit +person to convince his countrymen, but not so with God, Who +had chosen Saul especially to preach the Gospel to the Gentiles. +In answer to his pleading, therefore, Jesus now gave this positive +command, "Depart: for I will send thee far hence unto the +Gentiles." This was enough, and from henceforth Saul became a +distinguished preacher to the Gentiles. "And Barnabas and Saul +returned from Jerusalem, when they had fulfilled their ministry," +(that is, the work which they came to do,) "and took with them +John, whose surname was Mark," who had before this accompanied +Peter to Rome.</p> + +<p>Barnabas and Saul therefore went back to Antioch, but they +did not long remain there.</p> + +<p>"Now there were in the church that was at Antioch certain +prophets and teachers," who joined with Barnabas and Saul in +preaching the Gospel. "As they ministered to the Lord, and +fasted, the Holy Ghost said, Separate me Barnabas and Saul for<span class="pagenum"><a name="Page_248" id="Page_248">[Pg 248]</a></span> +the work whereunto I have called them." In what way the Holy +Ghost spake, we are not told; but in some way or other the Lord +made known His Will to His faithful servants, whilst they were +engaged in the performance of their religious duties. The work +unto which Barnabas and Saul were now called, was that of +preaching the Gospel, not to Jews only, or even to Proselytes of +the Gate, but also to the idolatrous Gentiles, so as to bring them +to leave their false religion and become Christians. Although the +appointment of Barnabas and Saul to this work was direct from +God, yet outward forms were to be observed in dedicating them +to it, and solemn prayers offered up for their success. In this +matter, no doubt the prophets and teachers acted by the direction +of the same Spirit which had bade them separate, or set apart the +two Apostles for this particular work. "And when they had fasted +and prayed, and laid their hands on them, they sent them away."</p> + +<p>Barnabas and Saul now set out on their first journey, about +<span class="smcap">a.d.</span> 45. "So they, being sent forth by the Holy Ghost, departed +unto Seleucia," a port at the mouth of the river Orontes, a little +to the west of Antioch; "and from thence they sailed to Cyprus. +And when they were at Salamis," a city in the eastern part of +the island, "they preached the word of God in the synagogues +of the Jews"; for though they had a positive commission to +preach to the Gentiles, they were not to neglect the Jews, but +preach the Gospel first to them, if they would but listen to it. +"And they had also John (or Mark) to their minister,"—to help +in their ministry or work.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XI_SAULS_NAME_CHANGED_TO_PAUL" id="Chapter_XI_SAULS_NAME_CHANGED_TO_PAUL"></a><span class="smcap">Chapter XI.</span>—SAUL'S NAME CHANGED TO PAUL.</h2> + +<p class="noindent"><span class="smcap">Having</span> preached the Word at Salamis, Barnabas and Saul, with +Mark, journeyed on, proclaiming their good tidings in every +village. "And when they had gone through the isle," they came +unto Paphos, the chief city, situated on the western coast of +Cyprus. Here the "deputy of the country," that is, the magistrate +or governor appointed by the Roman Emperor, resided: +this deputy, whose name was Sergius Paulus, was himself a +Roman and a heathen; but he was "a prudent man," that is, +a man of good sense and understanding; therefore, when he +heard of Barnabas and Saul teaching new and wonderful doctrines,<span class="pagenum"><a name="Page_249" id="Page_249">[Pg 249]</a></span> +he was anxious to hear and judge for himself as to their truth: +he therefore "called for Barnabas and Saul, and desired to hear +the word of God." But Sergius Paulus had with him, as his friend +and adviser, a Jew, whose name was Bar-jesus: he was also called +Elymas, because he was looked upon as a sorcerer or magician, +and the word "Elymas" means something of that sort. This +man, who pretended to be a prophet, and to have power to work +miracles, did not at all wish that Christianity should spread; and +seeing that the Roman governor was inclined to believe what the +Apostles taught, he contradicted them, "withstood them, seeking +to turn away the deputy from the faith." For this conduct Saul +reproved him severely, pronouncing upon him a heavy punishment: +we read, "Then Saul, (who also is called Paul,) filled with +the Holy Ghost, set his eyes on him, and said, O full of all +subtilty and all mischief, thou child of the devil, thou enemy of +all righteousness, wilt thou not cease to pervert the right ways +of the Lord? And now, behold, the hand of the Lord is upon +thee, and thou shalt be blind, not seeing the sun for a season. +And immediately there fell on him a mist and a darkness; and he +went about seeking some to lead him by the hand. Then the +deputy, when he saw what was done, believed, being astonished +at the doctrine of the Lord." He saw that the Apostles were far +superior to Elymas, who could not save himself; and he at once +believed all that they taught, convinced that God was indeed +with them.</p> + +<p>We have read, "then Saul, who also is called Paul"; and we +find that from this time he is never again spoken of in Scripture +by the name of Saul. As the Bible does not tell us <i>why</i> his +name was changed, we cannot be sure; but there are several reasons +which may have caused the change. First, Sergius Paulus was +the first idolatrous Gentile mentioned as having become a Christian, +and it is very probable that the Apostle had the name of +Paul (which is the same as Paulus) given to him, in remembrance +of this act of mercy shown to the Gentiles by God. Then, +again, the Jews, particularly those who like Paul were not born +in the land of Judæa, often had a Roman as well as a Hebrew +name given to them; and they called themselves by either, +according to the custom of the people amongst whom they went. +Some persons think that the Apostle now chose the name of Paul, +which means "little" or "weak," instead of that of Saul, meaning +"beloved" or "desirable." Paul was now humble; he felt that he<span class="pagenum"><a name="Page_250" id="Page_250">[Pg 250]</a></span> +was weak, and that whatever he might be able to do, could be +done only by the power of the Holy Ghost, directing and helping +him. But whatever the cause may be, it is certain that from +this time he is always called Paul—a name much more pleasing +to the Gentiles, amongst whom he was appointed to teach, than +the Hebrew appellation of Saul. The remaining chapters of the +Book of Acts give us the account of the Five Journeys made by +this Apostle, in order to preach the Gospel to the Gentiles: of +the other Apostles we hear but little. We generally speak of the +Apostles and Evangelists as <i>St.</i> Peter, <i>St.</i> John, <i>St.</i> Paul, <i>St.</i> Matthew, +<i>St.</i> Luke, &c. "Saint" means good and holy; and we +may well call the Apostles so, to distinguish them from other +men; for they were holy men, inspired and guided in a peculiar +way by the Holy Ghost, and we should, therefore, speak of them +and think of them with reverence; remembering, that by their +preaching and writings, we, and all mankind, have learnt the +blessed tidings of salvation through Jesus Christ. St. Paul was +now on his first journey, in company with St. Barnabas; and +St. Mark was with them. From Paphos they sailed to Perga, in +Pamphylia, a country in the southern part of Asia Minor. The +Scripture tells us that here John, or St. Mark as we call him, +"departing from them, returned to Jerusalem." Why he did +this, we are not told; but from what we read in other parts of +Scripture, we are sure that he did wrong. He was a young man, +and probably he was discouraged by the idea of all the difficulties +and hardships which the Apostles must meet with. After the +departure of St. Mark, St. Paul and St. Barnabas travelled northward +into the province of Pisidia, where there was also a town +called Antioch, built, like Antioch in Syria, by Seleucus Nicanor, +who was king of Syria after the death of Alexander the Great. +Seleucus gave the name of Antioch to these cities, in memory of +his father Antiochus. When the Apostles came to Antioch in +Pisidia, they "went into the synagogue on the sabbath day, and +sat down. And after the reading of the law and of the prophets, +the rulers of the synagogue sent unto them, saying, Ye men and +brethren, if ye have any word of exhortation for the people, say +on." We have already learnt that the Jews were required to set +up a synagogue, in any place where ten men could meet for public +worship; and that every synagogue had its rulers: men respectable +both from age and character, who directed the services, and had +some authority over other members of the congregation. On the<span class="pagenum"><a name="Page_251" id="Page_251">[Pg 251]</a></span> +Sabbath morning, two lessons were appointed to be read: one +out of the Law, or Books of Moses; the other from the writings +of the Prophets: on week-day mornings, the Law only was read. +After these Lessons had been read, it was customary for some +Teacher or Rabbi to preach or speak to the people: and if any +strange teacher or learned man happened to be present, he was +often called upon by the rulers of the synagogue, to perform this +part of the service. Even if the rulers of the synagogue at +Antioch in Pisidia, knew nothing before this of the Apostles, +they would see at once that they were Rabbis or Teachers, +because they "sat down," which was customary for all belonging +to this class: probably, too, they sat down in the seats expressly +set apart for the Doctors and Teachers.</p> + +<p>Being invited by the rulers of the synagogue to "say on," if +they had "any word of exhortation for the people," the Apostles +gladly seized the opportunity of speaking to them of Jesus, and +exhorting them to believe in Him. "Then Paul stood up, and +beckoning with his hand," to draw the attention of the congregation, +"said, Men of Israel, and ye that fear God, give audience," +that is, listen to my words. By the "men of Israel," St. Paul +meant Jews born of Jewish parents, the real descendants of +Abraham: by "ye that fear God," he meant proselytes from the +Gentiles who had adopted the Jewish religion, though they were +not Jews by birth. Both equally needed to be taught the Gospel, +and St. Paul, calling upon both to listen, spake of the bringing of +the Children of Israel out of Egypt; of the mercy of God shown +to them in their wanderings, in spite of all their sins; and of +their final settlement in the land of Canaan. He then mentioned +their government by Judges, until, at the wish of the people, +God gave them a king in the person of Saul, who was succeeded +by David, a man favoured by the Lord. St. Paul then went on +to explain that God had, according to His promise, raised up +from David's seed or descendants, a Saviour in the Lord +Jesus Christ, to whom John the Baptist had borne testimony; +but that the Jews and their rulers had put Him to death: thus +fulfilling the prophecies, though, if they had attended to their +meaning, they would have understood that Jesus was indeed the +promised Messiah. St. Paul then proceeded to show that God +had fulfilled all His promises, as written in the Psalms or +elsewhere, by raising Jesus from the dead; adding, "Be it known +unto you therefore, men and brethren, that through this man is<span class="pagenum"><a name="Page_252" id="Page_252">[Pg 252]</a></span> +preached unto you the forgiveness of sins: and by him all that +believe are justified from all things, from which ye could not be +justified by the law of Moses." None could be justified, or +accounted righteous by the law, because none could keep all its +commandments and ordinances; but those who believed in Jesus +as their Saviour, would for His sake, be <i>looked</i> upon as righteous. +Having thus preached to the congregation the great Gospel truth +of remission of sins, St. Paul warned his hearers not to disregard +his words, lest the sentence pronounced by one of their prophets, +"Behold, ye despisers, and wonder, and perish," should fall +upon them.</p> + +<p>The words of St. Paul made an impression upon some part of +his hearers; for when the Jews were gone out of the synagogue, +the Gentiles, that is, the Jewish proselytes from the Gentiles, +besought that these words might be preached to them again. +Many of the Jews and religious proselytes also followed Paul and +Barnabas, when the congregation was broken up, and were +persuaded by the Apostles to hold fast the blessed truths, which +by the grace of God they had learnt.</p> + +<p>The fame of St. Paul's preaching, mean time, spread rapidly, +"And the next sabbath day came almost the whole city together +to hear the word of God. But when the Jews saw the multitudes, +they were filled with envy," fearing lest the Gospel, which they +rejected, should be believed by others; and therefore they "spake +against those things which were spoken by Paul, contradicting +and blaspheming." Then Paul and Barnabas plainly told these +Jews, that they had begun by preaching the word of God to +them, because such was the Will of God; but, as they wilfully +refused the salvation thus offered to them, they should now, in +obedience to the same God, turn to the Gentiles, and bring the +heathens into the Church of Christ, Who was to "be for salvation +unto the ends of the earth." The Gentiles, the idolatrous Gentiles, +who now for the first time forsook their idols, as well as those +who had already turned from idolatry to worship the God of the +Jews, were very glad when they heard this, "and glorified +the word of the Lord"; and many of them believed. This made +the Jews very angry, and they "stirred up the devout and +honourable women, and the chief men of the city, and raised +persecution against Paul and Barnabas, and expelled them out of +their coasts." The devout and honourable women were female +proselytes of rank, who had great influence over the lower classes<span class="pagenum"><a name="Page_253" id="Page_253">[Pg 253]</a></span> +in the city. By their false accusations, the unbelieving Jews +managed to stir up the higher class of citizens and the rulers of +the city, to persecute the Apostles and drive them out of their +country. "But they shook off the dust of their feet against +them, and came unto Iconium," a town to the S.E. of Antioch, in +the province of Lycaonia. We must remember, that when Jesus +first gave commandment to His Apostles to go and preach to the +Jews, He told them that when they left any house or city, where +the people refused to hear them, they were to shake off the dust +of their feet, to show that they would have nothing more to do +with them: just as the Jews, who looked upon the dust of +heathen lands to be polluted, shook it off their garments, to +signify that they had nothing to do with such idolaters. But +the disciples, who were left at Antioch, "were filled with joy, +and with the Holy Ghost." They rejoiced in the knowledge of +those blessed truths which they had learnt from the Apostles; +and the Holy Ghost was abundantly shed upon the members of +the infant Church at Antioch, encouraging and assisting them to +increase in faith and righteousness of life.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XII_ST_PAULS_FIRST_APOSTOLIC" id="Chapter_XII_ST_PAULS_FIRST_APOSTOLIC"></a><span class="smcap">Chapter XII.</span>—ST. PAUL'S FIRST APOSTOLIC +JOURNEY.</h2> + +<p class="noindent"><span class="smcap">"And</span> it came to pass in Iconium, that Paul and Barnabas went +both together into the synagogue of the Jews, and so spake, that +a great multitude of the Jews and also of the Greeks believed. +But the unbelieving Jews stirred up the Gentiles, and made their +minds evil affected against the brethren." Still the Apostles +abode there for a long time, speaking boldly; the Lord bearing +testimony to the truth of what they taught, by the miracles He +enabled them to work.</p> + +<p>"But the multitude of the city was divided: and part held +with the Jews, and part with the Apostles." The result was, +that the Apostles were in danger of being stoned, by the joint +attack of the heathens, and the Jews and their rulers. But being +aware of their danger, "they fled unto Lystra," a town to the +S.E. of Iconium, "and there they preached the Gospel."</p> + +<p>At Lystra there was a certain man who had been lame from +his birth, and had never walked, being "impotent in his feet."<span class="pagenum"><a name="Page_254" id="Page_254">[Pg 254]</a></span> +"The same heard Paul speak," and believed. Paul, "perceiving +that he had faith to be healed, said with a loud voice, +Stand upright on thy feet." The people, seeing such a wonderful +cure effected at the bidding of the Apostle, immediately thought +that he and Barnabas were two of their imaginary gods; and +cried out, "The gods are come down to us in the likeness of +men. And they called Barnabas, Jupiter," who was their chief +god; "and Paul, Mercurius, because he was the chief speaker." +Mercurius, or as we call him Mercury, was the god of eloquence; +supposed to enable people to speak well: he was considered to be +a constant attendant upon Jupiter. "Then the priest of Jupiter, +brought oxen and garlands unto the gates, and would have done +sacrifice with the people," to the gods whom they supposed had +honoured them with a visit. Oxen and bulls were sacrificed to +Jupiter; garlands of flowers were placed on their heads, and the +priests also wore garlands. Every heathen city was placed +under the protection of some particular deity, called its tutelary +god; whose temple or statue was set up before the city gate. +The tutelary god of Lystra was Jupiter, the statue of "which was +before the city."</p> + +<p>The Apostles were dreadfully distressed at the idea of such +things being done in their honour; and "they rent their clothes, +and ran in among the people, crying out, and saying, Sirs, why +do ye these things? We also are men of like passions with you"; +and then they went on to tell them, that they were come on +purpose to teach all people to give up worshipping idols and +believing in vain gods, and to turn instead to the One only God, +who made all things, and caused the fruits of the earth to grow +for the food of man; and Who, though in times past he had +suffered all nations to walk in their own ways, had now sent His +messengers, the Apostles, to teach men better things.</p> + +<p>With difficulty the Apostles prevented the people from +doing sacrifice unto them.</p> + +<p>These people, who had been ready to worship the Apostles as +gods, were soon led into a contrary extreme: for certain Jews +came from Antioch and Iconium, who probably told the people +of Lystra, that Paul and Barnabas were only magicians and +sorcerers; and that though they had by their wicked arts healed +one cripple, they were just as likely to do harm to their fellow +creatures as good. These men, "persuaded the people, and, +having stoned Paul, drew him out of the city, supposing he had<span class="pagenum"><a name="Page_255" id="Page_255">[Pg 255]</a></span> +been dead. Howbeit, as the disciples stood round about him, he +rose up, and came into the city." The Lord had work for him to +do, and now restored him to life. What had now happened, was +a warning to Paul to remain no longer at Lystra; "and the next +day he departed with Barnabas to Derbe," another city of +Lycaonia, not far from Lystra. "And when they had preached +the gospel to that city, and had taught many," they, trusting in +the protection of God, went again to Lystra, and to Iconium, and +Antioch, to strengthen the faith of those whom they had already +converted to Christianity; "confirming the souls of the disciples, +and exhorting them to continue in the faith"; and showing +them that those who would enter into the kingdom of heaven, +must expect many troubles upon earth. The Apostles then +appointed elders to look after and direct the affairs of every +Church, or body of Christians in those towns, and with prayer +and fasting, they commended them to the protection and blessing +of "the Lord, on whom they believed."</p> + +<p>St. Paul and his company then journeyed through Pisidia +and Pamphylia: "and when they had preached the word in +Perga," the chief city in Pamphylia, "they went down into +Attalia," a sea-port to the S. W. of Perga, "and thence sailed to +Antioch," in Syria. This ended St. Paul's first Apostolic Journey, +which had occupied rather more than one year. At Antioch they +had been appointed to their work; and the protection and grace +of God had been prayed for to enable them to perform it. They +had now accomplished their work, and therefore they "gathered +the church together," and told all that they had done, or rather +"all that God had done with them, and how he had opened the +door of faith unto the Gentiles"—that is, how, by their preaching, +God had given to the idolatrous Gentiles an opportunity of +becoming true believers, and members of the Church,—an +opportunity of which great numbers had gladly taken advantage.</p> + +<p>No doubt all the believers in Antioch rejoiced greatly when +they heard of the success which had attended the Apostles' +preaching; for all who know and love God themselves, are +anxious that others should do so also.</p> + +<p>St. Paul and St. Barnabas abode for some time with the +disciples at Antioch: probably for about two years. Towards +the end of this period, the Christians at Antioch were disturbed +by the mistaken teaching of certain men who came down from +Judæa. These men, who were Jews, had belonged to the sect of<span class="pagenum"><a name="Page_256" id="Page_256">[Pg 256]</a></span> +the Pharisees, and though now converted to be Christians, they +could not yet believe that all the ceremonial part of the Law of +Moses was to be entirely done away with: therefore, when they +were come to Antioch, they "taught the brethren, and said, +Except ye be circumcised after the manner of Moses, ye cannot +be saved."</p> + +<p>Such teaching, so very different from that of the Apostles, +caused great distress in Antioch, where most of the believers had +either been proselytes of the gate, only worshipping the Lord +God of Israel, but not observing any of the ceremonies commanded +by the Law of Moses; or else idolaters, until they became +Christians. All these converts had been truly taught by St. +Paul and St. Barnabas, that if they believed in Jesus so as to +obey His word, that was quite sufficient; and that they would be +as acceptable in the sight of God, as if they had been Jews from +their birth, keeping the whole Law perfectly. The Christians of +Antioch therefore might well be frightened and distressed, at +being now told that they could not obtain the salvation promised +by the Gospel, unless they kept all the ordinances of the Mosaic +Law: in short, that if they wished to be saved, they must be +Jews as well as Christians. The Apostles of course opposed these +Jewish teachers, and tried to convince them that the Gospel was +all-sufficient; and that Christ's disciples had but to follow their +Master's teaching. They do not seem, however, to have succeeded, +and the perplexity of the Christians continued. "When therefore +Paul and Barnabas had no small dissension and disputation +with them, they determined that Paul and Barnabas, and +certain other of them, should go up to Jerusalem unto the +Apostles and elders about this question"—that is, to ask James +and the elders of their Church, to decide, whether the Jewish +teachers or the Apostles were to be believed.</p> + +<p>Just before this time, we learn from other histories, that +there had been great troubles amongst the Jews in Judæa. +A famine had afflicted the country,—probably that which Agabus +had foretold. This had been followed by riots. In the year +48 (<span class="smcap">a.d.</span>), a Roman soldier, who cared nothing for the religion of +the Jews, and did not look upon the temple as a holy place, +profaned it in some way, and thus made the Jews very angry. +A great tumult was immediately raised, and several thousand +Jews were crushed or trampled to death, in the narrow ways +leading to the temple; and other disturbances followed.</p><p><span class="pagenum"><a name="Page_257" id="Page_257">[Pg 257]</a></span></p> + +<p>These things are not mentioned in the Bible, but it is well to +note them, as they show us how the punishment of the Jews as +a nation, was continually felt, from the time when they filled up +the measure of their guilt, by crucifying their Messiah.</p> + +<p>It was in the year 49 (<span class="smcap">a.d.</span>), that St. Paul and St. Barnabas +left Antioch for Jerusalem, in order to consult the Church there, +as to the necessity of keeping the Law of Moses.</p> + +<p>We read in the Book of Acts, that "being brought on their +way by the church, they passed through Phenice and Samaria, +declaring the conversion of the Gentiles: and they caused great +joy unto all the brethren. And when they were come to +Jerusalem, they were received of the church, and of the Apostles +and elders, and they declared all things that God had done with +them. But there rose up certain of the sect of the Pharisees +which believed, saying, That it was needful to circumcise them, +and to command them to keep the law of Moses." This last +passage is not very clearly put: the last verse is what the +Apostles <i>said</i> as to the reason of their coming to Jerusalem.</p> + +<p>The meaning of the whole passage is, that St. Paul and +St. Barnabas explained to the Church all that it had pleased +God to do by means of their preaching, and how great numbers +of the Gentiles had become Christians, and were serving God +faithfully: but that certain of the sect of the Pharisees which +believed, had disturbed them by saying, that it was needful that +they should be circumcised like the Jews, and keep all the +ceremonies and ordinances commanded by the Law of Moses.</p> + +<p>James and the other elders of the Church, having heard all +that St. Paul and St. Barnabas had to say, saw that it was very +necessary to settle a question, which was of the greatest importance +to the converts from the Gentiles. And they "came +together for to consider of this matter," and decide upon what +message should be sent back to Antioch.</p> + +<p>When the Apostles and elders of the Church began to talk +over the matter, there was much difference of opinion amongst +the brethren: some being inclined to agree with the Pharisees, +that the Law of Moses ought to be observed; others thinking +that the Gospel was to be <i>instead</i> of the Law, and not +added to it.</p> + +<p>This gave rise to a great deal of discussion and argument; +each side advancing their own opinions, and trying to persuade +the other party to agree with them. This went on for some time,<span class="pagenum"><a name="Page_258" id="Page_258">[Pg 258]</a></span> +till at last, St. Peter, who was present, stood up, and gave his +opinion upon the matter.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XIII_DECISION_OF_THE_CHURCH_AS_TO" id="Chapter_XIII_DECISION_OF_THE_CHURCH_AS_TO"></a><span class="smcap">Chapter XIII.</span>—DECISION OF THE CHURCH AS TO +OBSERVING THE MOSAICAL LAW.</h2> + +<p class="noindent"><span class="smcap">"And</span> when there had been much disputing, Peter rose up, and," +alluding to the affair of Cornelius, "said unto them, Men and +brethren, ye know how that a good while ago God made choice +among us, that the Gentiles by my mouth should hear the word +of the gospel, and believe." He then reminded them, that the +Holy Ghost had been visibly poured out upon those Gentile +converts, showing that in the eyes of Him Who seeth the heart, +they were as acceptable as the Jewish converts; and that therefore +it could not be necessary for them to observe the ceremonial +part of the Law, which Jesus came to do away with. The Jews +themselves had never kept the Law so perfectly as to deserve the +favour of God; and now that Jesus had delivered them from +the observance of that Law, why should the Gentiles be required +to observe it. "Now therefore," Peter asks, "why tempt ye +God," why provoke ye Him to anger in opposing His Will, +"to put a yoke upon the neck of the disciples, which neither +our fathers nor we were able to bear? But we believe that +through the grace of the Lord Jesus Christ we shall be saved, +even as they."</p> + +<p>Such words from St. Peter, who was well known to have +been formerly of a different opinion, could not fail to produce an +effect upon his hearers, who now listened quietly and patiently +to what was told them by St. Paul and St. Barnabas. "Then +all the multitude kept silence, and gave audience to Barnabas +and Paul, declaring what miracles and wonders God had wrought +among the Gentiles by them."</p> + +<p>When these two Apostles had ended their history, and "held +their peace," James, the ruler and director of the Church, declared +it to be his opinion, that it was most certainly the Will of God, +that the Gentiles should be received into the Christian Church +<i>without</i> being required to keep the Law, as the Jewish teachers +had insisted; and that this had been the intention of the Lord +from the beginning, and had been accordingly foretold by the<span class="pagenum"><a name="Page_259" id="Page_259">[Pg 259]</a></span> +prophets. "Wherefore," said he, "my sentence is, that we +trouble not them, which from among the Gentiles are turned +to God: but that we write unto them, that they abstain from +pollutions of idols, and from fornication, and from things +strangled, and from blood. For Moses of old time hath in every +city them that preach him, being read in the synagogues every +sabbath day."</p> + +<p>This speech of St. James requires a little explanation. The +Law of Moses required that animals used for food should be +killed in a particular way; and a Jew was to be considered +as unclean, if he ate any meat not prepared in this manner. Much +of the meat eaten by the Gentiles, was the flesh of animals offered +in sacrifice to their false gods, or idols: to eat of such food +polluted a Jew,—that is, made him unclean. Now, an idol was +in reality nothing, nor did it signify how food was prepared, if +it was eaten with thankfulness. But at that time there were very +many Jewish converts who had long kept the Law of Moses, and +held that to eat of meat offered to idols, or of the flesh of animals +"strangled," instead of being killed as the Law required, did +pollute a man, and render him unclean. St. James therefore +considered, that for the present, it would be better for the +Gentile converts to abstain from animal food, prepared in a +different way from what the Jews thought lawful, that they +might not offend them; and that they might, moreover, show +that they had given up offering any sacrifices to idols. St. James +therefore thought it well, in excusing them from most of the +observances of the Law, to caution the Gentile converts not only +to keep themselves free from all manner of sin, but also to avoid +every appearance of idolatry. The reason which St. James gives +for this decision is, that as the Law of Moses was read every +Sabbath day, and reverenced by all the Jewish converts, it was +better not to disregard such ordinances, though in themselves +they were matters of indifference. What St. James said was +approved of by the other members of the Church.</p> + +<p>"Then pleased it the Apostles and elders, with the whole +church, to send chosen men of their own company to Antioch +with Paul and Barnabas; namely, Judas surnamed Barsabas, and +Silas, chief men among the brethren: and they wrote letters by +them," bidding the Gentile converts at Antioch not to be troubled +by the teaching of the Jewish teachers, saying, "For it seemed +good to the Holy Ghost, and to us, to lay upon you no greater<span class="pagenum"><a name="Page_260" id="Page_260">[Pg 260]</a></span> +burden than these necessary things; that ye abstain from meats +offered to idols, and from blood, and from things strangled, and +from fornication: from which if ye keep yourselves, ye shall do +well. Fare ye well."</p> + +<p>In this letter, St. Paul and St. Barnabas are spoken of as +"beloved," "men that have hazarded their lives for the name of +our Lord Jesus Christ": and the Christians of Antioch are told, that +Judas and Silas have been sent, in order that they might explain +more fully what had been written on the subject, about which +St. James and the Church at Jerusalem had been consulted. +Sending these two brethren was a very wise measure. Had St. +Paul and St. Barnabas returned alone, the Jewish teachers might +have raised a question, as to how far they, being interested in +the matter, could be trusted to deliver any messages correctly; +but Judas and Silas, having nothing to do with the affair, must +be regarded as unprejudiced witnesses as to what they had heard +in Jerusalem.</p> + +<p>Judas and Silas are both called Prophets. "The Prophets" +appear to have been a class of teachers who were inspired to +foretell future events, as well as to preach the Gospel; but they +had not so much power and authority as the Apostles. Then, +again, there were other teachers, who were not Prophets. God +gave different gifts and powers to different men, according to +the work He appointed for them to do. It is the same +now: we have not all the same power, but each one of us +should try to do <i>all</i> we <i>can</i> to serve God, and do good to our +fellow creatures.</p> + +<p>The letters being written, and delivered to Judas and Silas, +the Apostles were dismissed, and "came to Antioch: and when +they had gathered the multitude together, they delivered the +epistle: which when" the Christian brethren "had read, they +rejoiced for the consolation" it had given them, in the assurance +that they were by no means called upon to keep the whole Law +of Moses.</p> + +<p>Judas and Silas made themselves very useful at Antioch; for +they "exhorted the brethren with many words, and confirmed +them" in the faith. "And after they had tarried there a space, +they were let go in peace from the brethren unto the Apostles" +in Jerusalem. But one only availed himself of this permission: +for "it pleased Silas to abide there still," and therefore he +remained in Antioch with St. Paul and St. Barnabas, "teaching<span class="pagenum"><a name="Page_261" id="Page_261">[Pg 261]</a></span> +and preaching the word of the Lord." Many other teachers +also helped them; and thus another year passed away.</p> + +<p>We next read that, "some days after, Paul said unto Barnabas, +Let us go again and visit our brethren in every city where +we have preached the word of the Lord, and see how they do." +This was a very good thought: another visit from the Apostles +would be a great comfort to the Christians of Iconium, Lystra, +Derbe, and other places; and especially to the elders of those +Churches, who would be glad to have their advice on many +subjects. St. Barnabas was very willing to go; but now a +dispute arose, which caused the separation of these two Apostles; +for "Barnabas determined to take with them Mark," his nephew; +"but Paul thought not good to take with them" one who had +left them on their first journey as soon as they landed in Pamphylia; +"and went not with them to the work," of preaching to +the Gentiles in Asia Minor.</p> + +<p>Differences of opinion will arise amongst the best of men, and +so far there was nothing wrong in the conduct of the Apostles: +but, alas! instead of seeking counsel from God, and settling the +matter peaceably, Scripture tells us that "the contention was so +sharp between them, that they departed asunder one from the +other." It is sad to hear of these two holy men parting from +each other in anger; but it is a warning to us to keep a strict +watch over all <i>our</i> words, that we may not fall into that strife, +which is so displeasing in the eyes of God. Let us always +remember that no dispute or quarrel, can be carried on unless +both parties give way to sinful feelings. Differences must arise; +and even if we feel it our duty not to give up our own design, we +can, by gentleness, forbearance, and self-denial, prevent any "sharp +contention," even though we may thus be obliged to offend our +adversary. Where no principle of right is concerned, we should +give up our own wishes for the sake of "living peaceably with +all men," as the Gospel enjoins us to do.</p> + +<p>St. Paul was afraid to trust St. Mark: he had failed once; +and perhaps the Apostle was too stern in his condemnation of +his fault, and too unwilling to believe in his repentance. St. +Barnabas, on the other hand, from his nearer connexion with +St. Mark, felt that he might now be trusted; and he was +probably angry with St. Paul for not also believing this. A +little calm and quiet talk might perhaps have settled the +matter; or, at any rate, might have led to an amicable sepa<span class="pagenum"><a name="Page_262" id="Page_262">[Pg 262]</a></span>ration, +instead of "a sharp contention," which parted them +asunder.</p> + +<p>However it was, this unhappy dispute was overruled for the +good of the Church; because by going separately, these two +zealous Apostles could visit many more places than they could +have done, had they continued to journey together. We must +remember also, that though these Apostles were for the moment +angry with each other, these feelings did not last; and, some +years afterwards, we find St. Mark the companion of St. Paul.</p> + +<p>At the time of which we are now speaking, however, "Barnabas +took Mark, and sailed unto Cyprus." How long he stayed +there, or where he went afterwards, we are not told; but we may +be sure that, wherever he went, his words strengthened the faith +of believers, whilst he laboured to bring fresh converts into the +Church.</p> + +<p>"And Paul chose Silas" to accompany him on his Second +Apostolic Journey, "and departed, being recommended by the +brethren unto the grace of God. And he went through Syria +and" the neighbouring province of "Cilicia, confirming the +churches." He then went northward into Lycaonia; and at +either Derbe or Lystra he found a young man, called Timotheus, +or Timothy, one of the believers, who was well spoken of by other +Christians in those parts, because they saw that in all things he +tried to obey Jesus, and follow His example. The mother of +Timothy was called Eunice, and his grandmother Lois. Both +these women were Jewesses, but had become Christians many +years before. Eunice then married the father of Timothy, by +birth a Greek, but then a proselyte of the gate, worshipping the +God of Israel, but not observing the Law of Moses. As soon as +the little Timothy was old enough to learn, his mother Eunice +had carefully taught him the things of God, and instructed him +in the faith of Jesus Christ: so that now, by the blessing of God, +he was a true Christian.</p> + +<p>Many children are taught nothing while they are young, +and know no more of God and Jesus Christ than if they were +heathens. We must pity and pray for them; and children who +have the blessing of being early taught these things, should show +their thankfulness, by trying to <i>learn</i> and <i>do</i> all that the Gospel +teaches. No teaching can <i>make</i> a child <i>love</i> and <i>serve</i> God; but +no one can love or serve Him unless they learn how to do so. +Therefore children should pay the greatest attention to all<span class="pagenum"><a name="Page_263" id="Page_263">[Pg 263]</a></span> +that is taught from the Bible and Prayer Book, praying to God +that the Holy Spirit may help them to do whatever they see to +be right.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XIV_PAUL_AND_SILAS_AT_PHILIPPI" id="Chapter_XIV_PAUL_AND_SILAS_AT_PHILIPPI"></a><span class="smcap">Chapter XIV.</span>—PAUL AND SILAS AT PHILIPPI.</h2> + +<p class="noindent"><span class="smcap">Timothy</span> had paid attention to the teaching of his mother, +praying for grace to perceive and know what things he ought to +do; and striving earnestly to fulfil the same: and now, St. Paul, +seeing that such a young man would be most useful in preaching +both to Jews and Gentiles, "would have him to go forth with +him" on his journey: and he "took and circumcised him because +of the Jews which were in those quarters: for they knew all that +his father was a Greek."</p> + +<p>As the son of a Jewess, Timothy would be supposed to have +been circumcised; and the Jews, finding that this was not the +case, and knowing that his father had been a heathen, would +probably have been unwilling to listen to him; and thus his +usefulness would have been sadly interfered with. Circumcision, +in Timothy's case, was <i>unnecessary</i>, but there was nothing <i>wrong</i> +in it; and therefore, to avoid giving offence to the Jews, St. Paul +acted as we have heard. Taking Timothy with him, St. Paul now +continued his journey. "And as they went through the cities, they +delivered them the decrees for to keep, that were ordained of the +Apostles and elders which were at Jerusalem," that is, the decrees +concerning the observance of the Law of Moses by the Gentiles. +And so were the Churches established in the faith, and increased +in number daily.</p> + +<p>After preaching the Gospel in Phrygia and Galatia, St. Paul +and his companions would have gone into other parts of Asia +Minor, but the Spirit of God made it known to them, that they +were not to do so: they went therefore to Troas, a sea-port quite +in the northern part of the Archipelago. Here St. Paul's little +band of followers was increased, for St. Luke joined them; and +from this time, in relating what happened, St. Luke writes "we" +and "us," showing that he was one of those concerned in the +events he describes. Besides writing the Book of Acts, St. Luke +wrote the Gospel which bears his name. We know nothing of +St. Luke, except that he was a Jew and a physician: he was<span class="pagenum"><a name="Page_264" id="Page_264">[Pg 264]</a></span> +probably a native of Antioch, in Syria. St. Luke tells us that, at +Troas, St. Paul saw in a vision a man of Macedonia, who stood +and prayed him, saying, "Come over into Macedonia, and help +us." St. Paul, rightly looking upon this as a call from God, +immediately embarked on board a ship, and sailing by the island +of Samothracia, landed at Neapolis, a sea-port of Thracia. +Macedonia had once been a separate kingdom, but the Romans, +who had in the Apostles' time got possession of all that country +called Greece, had divided the whole into two great parts: one of +these contained Macedonia, Thessaly, and Epirus, but went by the +name of Macedonia: the other division, called Achaia, contained +the rest of Greece, including the Peloponnesus.</p> + +<p>From Neapolis St. Paul proceeded to Philippi, which was +"the chief city of that part of Macedonia," and a Roman colony: +that is, it was peopled or inhabited by the descendants of Romans, +who had been placed there by Julius Cæesar and by the Emperor +Augustus. The place had got the name of Philippi long before, +from Philip then king of Macedonia, who repaired the buildings +of the city, and added many handsome new ones. Philip was +the father of Alexander the Great, a famous king, of whom we +read much in ancient history. Both Philip and Alexander lived +and died more than 300 years before Jesus Christ was born.</p> + +<p>St. Paul and his companions remained some time at Philippi; +and St. Luke says, "on the sabbath we went out of the city by +a river side, where prayer was wont to be made; and we sat +down, and spake unto the women which resorted thither."</p> + +<p>Besides the synagogues, or buildings for public worship, the +Jews had also, in every place where they took up their residence, +smaller buildings or oratories, to which people might constantly +resort for the purposes of prayer. These oratories were generally +built in the fields, or by the side of a stream. To one of these +oratories, close to the city of Philippi, St. Paul and his companions +went, that they might speak of the Lord Jesus Christ, to those +who went there to worship the Lord God of Israel. Amongst their +first converts was "a certain woman named Lydia," a native of +the city of Thyatira, in Asia Minor, but resident in Philippi for +the purposes of trade. Scripture says, she was a "seller of +purple": what this may mean, we do not exactly know; but it +probably means, that she sold some fine materials for female +dress. At any rate, she had become a "proselyte of the gate," +and worshipped God: and the Lord "opened her heart," so "that<span class="pagenum"><a name="Page_265" id="Page_265">[Pg 265]</a></span> +she attended unto the things which were spoken of Paul," with +a sincere desire to learn; and in consequence became a real +convert to Christianity, inducing all the members of her family +to follow her example. "And when she was baptized, and her +household, she besought us, saying, If ye have judged me to be +faithful to the Lord, come into my house, and abide there." +Eager to show her sincerity by <i>doing</i> something for the service +of God, she now anxiously sought to be of use to the messengers +of Jesus for their Lord's sake; and entreated them to take up +their abode in her house.</p> + +<p>St. Luke adds, "And she constrained us"—that is, so urged +and entreated, as to force them to do as she wished. We now +read, "And it came to pass, as we went to prayer, a certain +damsel possessed with a spirit of divination met us, which +brought her masters much gain by soothsaying."</p> + +<p>This damsel seems to have been a slave, who, being possessed +by an evil spirit, spake in a mysterious way, foretelling future +events: and as the heathens were great believers in such things, +many of them consulted this unfortunate girl, and gave her +money for exercising her powers. This money went to her masters, +to whom she thus brought much gain. The Lord now chose this +damsel, to give a proof that He can constrain even evil spirits to +bear testimony to the truth of Christ's religion; for St. Luke says, +"The same followed Paul and us, and cried, saying, These men +are the servants of the most high God, which shew unto us the +way of salvation."</p> + +<p>The damsel at Philippi, though under the influence of the +evil spirit, was constrained by a higher power to bear evidence +to the truth of doctrines, calculated to overthrow the empire of +Satan. "And this did she many days. But Paul, being +grieved" to see her under the dominion of an evil spirit, "turned, +and said to the spirit, I command thee in the name of Jesus +Christ to come out of her. And he came out the same hour": +thus putting an end to all future soothsaying. "And when her +masters saw that the hope of their gains was gone," they were +greatly enraged, and "caught Paul and Silas and drew them into +the market-place unto the rulers, and brought them to the +magistrates, saying, These men, being Jews, do exceedingly +trouble our city, and teach customs, which are not lawful for +us to receive, neither to observe, being Romans." Such an +accusation was sure to gain immediate attention from the<span class="pagenum"><a name="Page_266" id="Page_266">[Pg 266]</a></span> +magistrates, or governors of the city, as the Roman Emperors +were very severe in any cases of rebellion or opposition, in their +distant provinces: and though there was at that time no express +law against Christianity, there was a law requiring all persons to +worship the gods of the country; and Christianity was, of course, +opposed to all idolatrous practices. Covetousness, or a sinful +love of money, is, we are told, the root of much evil: the masters +of the damsel cared not how much St. Paul preached the Gospel, +as long as it did not interfere with their gains; but as soon as it +did, they raised an outcry against the Apostles. Now let us +remember that covetousness, or an eager desire for our own gain, +whether of riches, honours, or pleasures, is just as great a sin +now, as it was when the Scriptures were first written; and let us +try never to let any thoughts of our own advantage or gain, lead +us to <i>do</i> or <i>allow</i> what we know to be wrong; or <i>prevent</i> our +doing what we feel is right. These men succeeded in their +persecution of Paul and Silas, for "the multitude rose up together +against them: and the magistrates," without further consideration, +"rent off their clothes," preparatory to their being scourged, +"and commanded to beat them. And when they had laid many +stripes upon them, they cast them into prison, charging the jailor +to keep them safely." The jailor, having received so special +a charge, determined to keep it: and therefore "thrust them into +the inner prison, and made their feet fast in the stocks"—a +machine fixed to the floor, having round holes just to go round +the ancles, so that when it was shut upon them, it was quite +impossible for the poor prisoners to move. Now imagine the +sufferings of St. Paul and his companion: bleeding and smarting +from the severe wounds made by the scourge, and their feet so +confined, that they could get no ease by any change of posture! +We might expect to find them lamenting over their terrible +sufferings, or, at least, praying to God to deliver them. But the +Scripture tells us, "And at midnight Paul and Silas prayed, and +sang praises unto God": their faith was great; they rejoiced to +suffer for the sake of Jesus, and they praised God for all His +wondrous works: they sang from their hearts with loud voice, +and the other "prisoners heard them." No doubt such joyful +songs, from the lips of those whom they knew to be in pain, +surprised their fellow prisoners, who had soon a greater cause for +astonishment. The prayers and praises of Paul and Silas went up +to God: "And suddenly there was a great earthquake, so that the<span class="pagenum"><a name="Page_267" id="Page_267">[Pg 267]</a></span> +foundations of the prison were shaken: and immediately all the +doors were opened, and every one's bands were loosed. And the +keeper of the prison awaking out of his sleep, and seeing the prison +doors open, he drew out his sword, and would have killed himself, +supposing that the prisoners had been fled." The jailor knew full +well, that if the prisoners under his charge had escaped from prison, +he would surely be put to death by the Roman magistrates; and, +to avoid the disgrace of such a death, he was about to kill himself. +Being a heathen, he did not know, as Christians do, that it is +a fearful sin to put an end to our own lives: and therefore, rather +than be punished for a fault of which he was not guilty, he +prepared to kill himself. "But Paul," knowing his intention, +"cried with a loud voice, saying, Do thyself no harm: for we are +all here. Then he called for a light, and sprang in, and came +trembling." Having thus convinced himself that his prisoners +were indeed still in the prison, the jailor felt at once that the +Apostles were certainly holy men, the messengers of God. No doubt +he knew that for preaching the Gospel they had been cast into +prison, and the wonderful things which he had now seen, convinced +him that all they had said was true: therefore he "fell down" on +his knees "before Paul and Silas, and brought them out" of +prison, "and said, Sirs, what must I do to be saved? And they +said, Believe on the Lord Jesus Christ, and thou shalt be saved, +and thy house." What blessed words! and then they doubtless +explained to him that the faith here spoken of, meant such +a belief in Jesus, as would lead to repentance for all sin so +displeasing to Him, and make men strive to do all in their power +to please Him: for to believe the Gospel, means to do all that the +Gospel teaches. Such, no doubt, was the Apostles' teaching, as +"they spake unto him the word of the Lord, and to all that were +in his house." The jailor showed his gratitude to the Apostles +by doing all he could for their relief and comfort: for "he took +them the same hour of the night, and washed their stripes." +"And when he had brought them into his house, he set meat +before them, and rejoiced, believing in God with all his house." +Convinced and truly converted from the errors of idolatry to +a belief of the truth as it is in Jesus, the jailor of Philippi with +his family were at once admitted as members of the Christian +Church; he "was baptized, he and all his, straightway."</p><hr class="chap" /><p><span class="pagenum"><a name="Page_268" id="Page_268">[Pg 268]</a></span></p> + +<h2><a name="Chapter_XV_ST_PAUL_LEAVES_PHILIPPI" id="Chapter_XV_ST_PAUL_LEAVES_PHILIPPI"></a><span class="smcap">Chapter XV.</span>—ST. PAUL LEAVES PHILIPPI.</h2> + +<p class="noindent"><span class="smcap">It</span> would seem that the magistrates of Philippi, upon thinking +calmly over the matter, felt that they had acted hastily and +unjustly, in commanding two men to be scourged and put into +prison, without a trial; for we read, "And when it was day, the +magistrates sent the serjeants," officers under their command, to +the jailor, "saying, Let those men go." The keeper of the prison, +well pleased to receive such an order, told this to Paul, saying, +"The magistrates have sent to let you go: now therefore depart, +and go in peace. But Paul said unto" the serjeants who stood +by, "They have beaten us openly uncondemned, being Romans, and +have cast us into prison; and now do they thrust us out privily? +nay verily; but let them come themselves and fetch us out."</p> + +<p>Now in order to understand all this, we must remember that +the Romans, who thought themselves greatly superior to any +other people in the world, were very jealous of their power +and privileges as citizens of Rome. Thus, if a Roman citizen +was ill treated, the Roman Government would severely punish +any one who had dared to ill treat him. All persons whose +parents were natives and citizens of Rome, were looked upon as +<i>free-born</i> citizens; and enjoyed from their birth, all the rights and +privileges given by the Roman Government to her subjects.</p> + +<p>Persons not born of Roman citizens, if they had done good +service, either by fighting for Rome, or in any other way, were +often rewarded by receiving the <i>Freedom of the City</i>; that is, by +being looked upon and treated as Roman citizens, and having an +equal share in all the privileges and benefits, granted to such +Romans as <i>were</i> free-born.</p> + +<p>St. Paul was not a native of Rome, nor were his parents; for +they were Jews, settled at Tarsus, in Cilicia: probably some of +his ancestors, his grandfather or great-grandfather, had served in +the Roman armies, and been rewarded for some great service, by +receiving the freedom of the city: after which, all his descendants +would be looked upon as free-born citizens of Rome.</p> + +<p>The Roman Emperors sometimes allowed strangers to <i>buy</i> the +privileges: the Emperor Claudius did so: and for a large sum of +money allowed people to have <i>for themselves</i> the privileges of a +Roman citizen—a great advantage in those days, as the rulers of<span class="pagenum"><a name="Page_269" id="Page_269">[Pg 269]</a></span> +every Roman province were bound to protect every Roman citizen +in it, and not suffer any one to be ill treated. To scourge and +imprison a Roman citizen, without having first <i>proved</i> him to have +been guilty of some great crime, was an offence which the Roman +Government punished most severely; and therefore, we find that +when the serjeants went back, and "told these words unto the +magistrates, they feared, when they heard that they were Romans. +And they came and besought them" not to report the treatment +they had received, "and brought them out" of prison, "and +desired (or entreated) them to depart out of the city."</p> + +<p>We may be quite sure that St. Paul neither valued nor used +the privileges of a Roman, further than they could serve to the +glory of God. In this case, many of the people who had seen him +and Silas beaten and cast into prison, would naturally think that +they must have done something wrong: this would prevent the +people from listening to what they taught. It was necessary, +therefore, that St. Paul should show clearly that he had <i>not</i> +deserved any punishment; and that the magistrates themselves +acknowledged, that they had sinned in treating him in such a +manner. St. Paul, by his conduct, plainly proved his innocence +of all offence. "And they went out of the prison, and entered +into the house of Lydia: and when they had seen the brethren, +they comforted them, and departed."</p> + +<p>Of course the brethren were very sorry to lose St. Paul; but +now that he had established a Church at Philippi, they could go +on without him, whilst his teaching was much wanted in other +places: and consequently, he and Silas journeyed on to the south-west. +"Now when they had passed through Amphipolis and +Apollonia," preaching the Gospel no doubt, though we hear nothing +as to their success, they went to Thessalonica, an important city +of Macedonia, and one in which many Jews resided; for there +was a synagogue there. "And Paul, as his manner was, went in +unto them" in their synagogue, "and three sabbath days reasoned +with them out of the Scriptures": showing that those holy +writings, prophesied both the sufferings and the rising again of +Christ the Messiah; and then plainly telling them, "this Jesus, +whom I preach unto you, is Christ," the promised Messiah, of +whom your Scriptures speak.</p> + +<p>"And some of them believed, and consorted with Paul and +Silas; and of the devout Greeks a great multitude, and of the +chief women not a few." As usual, the Jews were more bitter<span class="pagenum"><a name="Page_270" id="Page_270">[Pg 270]</a></span> +against the Gospel than the Gentiles; and we read that "the +Jews which believed not, moved with envy, took unto them +certain lewd fellows of the baser sort,"—men of no principle, +ready at any time to do any mischief which came in their way: +by the help of these men, the Jews "gathered a company, and set +all the city on an uproar, and assaulted (or attacked) the house +of Jason," where they supposed the Apostles to be, "and sought +to bring them out to the people," who, in their excited state, +would probably have put them to death without further inquiry.</p> + +<p>Jason was one of those who had become a Christian, and he +appears to have shown hospitality to the Apostles, and lodged +them in his house; though the mob did not find them there, +when they assaulted the house. "And when they found them not, +they drew Jason and certain brethren unto the rulers of the city, +crying, These (men) that have turned the world upside down +are come hither also; whom Jason hath received: and these all +do contrary to the decrees of Cæsar, saying that there is another +king, one Jesus. And they troubled the people and the rulers of +the city, when they heard these things." But the rulers could find +no cause to punish Jason or the other brethren that were dragged +with him before the judgment seat, so "they let them go," "when +they had taken security of them." What this "security" was, +we do not know; probably some promise not to entertain the +Apostles, nor to rebel against the Roman Emperor.</p> + +<p>By "turning the world upside down," the accusers of Jason +meant, that what the Apostles taught was so different to anything +ever heard of before, that it would quite alter everything, and +make the world no longer like the same place. This, let us +remember, is exactly what the Gospel was meant to do.</p> + +<p>It was not considered advisable for the Apostles to remain +longer at Thessalonica, where the people were too much enraged +to listen to them; and therefore, "the brethren immediately sent +away Paul and Silas by night unto Berea."</p> + +<p>There was a synagogue of the Jews also at Berea, whither, +when it was neither useful nor safe for them to remain at +Thessalonica, Paul and Silas were sent; "who coming thither +went into the synagogue of the Jews. These were more noble +(more liberal-minded and unprejudiced) than those in Thessalonica, +in that they received the word with all readiness of +mind, (listened willingly to the teaching of the Apostles,) and +searched the Scriptures daily, whether those things were so": they<span class="pagenum"><a name="Page_271" id="Page_271">[Pg 271]</a></span> +compared the teaching of St. Paul with the written word of the Old +Testament, in order to see whether they were justified in believing +all he taught them. The consequence of this was, that many of +the Jews believed; "also of honourable women which were +Greeks, and of men, not a few." But when the unbelieving Jews +of Thessalonica, heard that the people of Berea were listening to +St. Paul and becoming Christians, some of them came down on +purpose to try and put an end to his preaching. They easily +found plenty of unbelieving Jews and Gentiles ready for mischief, +and stirred them up to make a riot: the brethren now acted as +those at Thessalonica had done, and fearing for the Apostle's +safety, immediately "sent away Paul to go as it were to the sea: +but Silas and Timotheus abode," still in Berea.</p> + +<p>Two or three of the brethren went with St. Paul to guard +him from danger. We read, "And they that conducted Paul +brought him unto Athens," either by sea or by land; "and receiving +a commandment," that is, a message, from him "unto Silas and +Timotheus," bidding them "for to come to him with all speed, +they departed" to return unto Berea; leaving St. Paul alone at +Athens.</p> + +<p>Athens was the chief city of Achaia, the other province which, +with Macedonia, formed what the Romans then called "Greece." +Athens long before this had been a powerful and famous city: it +was founded, or begun to be built, by a king called Cecrops, who +came over from Asia during the time that the Israelites were in +bondage in Egypt, before Moses was born. In the course of time +Athens became, as we have said, a great and powerful city; full +of beautiful temples and other buildings: some of these are even +standing now; and a great many ruins are to be seen, all showing +how magnificent the city must once have been.</p> + +<p>In St. Paul's time, Athens, like most other cities and countries +in the known world, was under the dominion of the Romans; and +the Athenians, or inhabitants of the city, were quite devoted to +the worship of false gods: we are told that there were more idols +to be seen at Athens, than could be found in any other place.</p> + +<p>Now while St. Paul waited at Athens, for Silas and Timotheus +to join him, "his spirit was stirred in him, when he saw the city +wholly given to idolatry." Grieved at the state of the Athenians, +the Apostle felt eager to try and teach them better things: "his +spirit was stirred in him; therefore disputed he in the synagogue +with the Jews, and with the devout persons," proselytes of the<span class="pagenum"><a name="Page_272" id="Page_272">[Pg 272]</a></span> +gate, "and in the market daily with them that met with him"; +who must have been for the most part Gentiles, or heathen idolaters. +The market, as has been explained, was a public place, where +people met for business of all kinds; and to talk to each other +upon any subjects of importance.</p> + +<p>There were at this time in Athens, a great many wise and +clever men, fond of learning: such men were called "Philosophers." +These philosophers held different opinions; some believing +one thing, some another; and as they each wished to bring people +over to join them, they constantly spake in the market-place, +explaining their doctrines, and persuading men to believe in them.</p> + +<p>Two chief sects (or parties) of these philosophers, were the +Epicureans and the Stoics. The Epicureans thought that the +gods were only so in name, and that there was no Divine Power +whatever to rule over the world; therefore they held, that the +wisest thing was, for every man to do exactly what he liked best, +and only to think of his own pleasure, as long as he lived.</p> + +<p>The Stoics believed, that there were gods who ruled all things +in the world so completely, that man became a mere machine, not +answerable for his own conduct; so that he could never be said +to do right or wrong: thus they taught, that the only real wisdom +was to learn to bear with <i>indifference</i> whatever the gods caused to +happen to them, whether it was what men call good or evil, happiness +or misery.</p> + +<p>Both these "systems of philosophy" (or sets of opinions), were +equally contrary to all that St. Paul was appointed to teach. We +read, "Then certain of the Epicureans, and of the Stoics, encountered +him." But when they had heard, his teaching, "some said, +What will this babbler say?"—mocking the Apostle as if he had +been talking nonsense, without any meaning, just from a love of +"babbling," or talking foolishly. Others said, "He seemeth to +be a setter-forth of strange gods: because he preached unto +them Jesus, and the resurrection." So little did all their wisdom +help them to understand spiritual things, that they fancied the +resurrection of which St. Paul spake, was some <i>female deity</i> called by +that name, instead of understanding it to be an action done by +Jesus, whom St. Paul preached. The God of whom St. Paul spake, +was indeed a strange God unto the Athenian philosophers! but +instead of ill using the preacher, they, like sensible men, determined +to hear more on the subject.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_273" id="Page_273">[Pg 273]</a></span></p> + +<h2><a name="Chapter_XVI_ST_PAUL_BEFORE_THE_AREOPAGUS" id="Chapter_XVI_ST_PAUL_BEFORE_THE_AREOPAGUS"></a><span class="smcap">Chapter XVI.</span>—ST. PAUL BEFORE THE AREOPAGUS.</h2> + +<p class="noindent"><span class="smcap">We</span> have said that the Philosophers of Athens were desirous to +hear more of St. Paul's doctrines. "And they took him, and +brought him unto Areopagus, saying, May we know what this +new doctrine, whereof thou speakest, is? For thou bringest +certain strange things to our ears: we would know therefore +what these things mean."</p> + +<p>The Areopagus was a Court of Justice, the chief court in +Athens; and one of its duties was, to pay particular attention +to all matters relating to religion, or the worship of the gods. +The members of this Court met in a building erected upon a +certain hill dedicated to Mars, the God of War; and thence called +Mars' Hill. St. Paul was now brought before this Court, that +he might give an account of the new doctrines which he had begun +to teach in Athens. The Athenians were so fond of learning, +that whenever they heard anything which they did not understand, +they were anxious to inquire into it, and see what it did +mean. To a certain degree this was right, for we should all try +to get as much knowledge as we can, as to good and useful things. +But the Athenians were too curious; for St. Luke tells us, that +"all the Athenians and strangers which were" in the city, "spent +their time in nothing else, but either to tell, or to hear some new +thing": and from other writers we learn, that the Athenians went +from place to place in order to meet others, and hear if there was +anything new.</p> + +<p>Now this love of change and novelty, or "new things," is a +great fault, and one which often leads us into sin.</p> + +<p>If we are always wishing for some <i>new</i> occupation or business, +we shall never do anything well: if we are longing and seeking +for <i>new</i> amusements, we shall not enjoy what we have: if children +are always wishing for <i>new</i> toys, they will cease to care about the +old ones. Therefore all this desire for novelty and change will +lead to indolence, discontent, covetousness, and many other evil +passions. Let us remember that people who cultivate a contented +spirit, are always happy with whatever they have: discontented +people are never happy; whatever they have, they will +still be wishing for something else: for it is quite impossible for +anybody to have everything he wishes for.</p><p><span class="pagenum"><a name="Page_274" id="Page_274">[Pg 274]</a></span></p> + +<p>But we must go back to St. Paul, standing before the Court +of Areopagus, and desired there to give an account of his doctrines. +The Apostle, glad to have such an opportunity of preaching +the Gospel before the chief men in Athens, now stood up, and +spake gently and kindly. He began by telling them, that as he +had gone about their city looking at the different images to which +they bowed down, and at the different altars set up for the +worship of those whom they called gods, he had found one, +bearing an inscription "<span class="smcap">TO THE UNKNOWN GOD</span>." This showed +that they were "too superstitious," for to worship a God of +whom they knew nothing, was superstition rather than religion. +This ignorance, therefore, St. Paul now proposed to remove, +so that the Unknown God might no longer be so to +them: "Whom therefore ye ignorantly worship, him declare +I unto you."</p> + +<p>Before we proceed with what St. Paul said to the Athenians +on this subject, we will see how they came to dedicate an altar +to "the Unknown God."</p> + +<p>Some time before this, there had been a plague or pestilence +in Athens; that is, a bad illness, which spread from one person +to another, until thousands of people died of it. In vain did the +Athenians pray to all their false gods to stop it: such prayers +of course <i>could</i> have no effect, and the pestilence went on killing +the people. At last a number of sheep were taken to Mars' Hill, +and there set at liberty, to go wherever they pleased, followed by +men, appointed to watch them. Whenever one of these sheep +laid down, it was immediately sacrificed to "the propitious god." +"Propitious" means favourable, kind, willing to grant a request, +or supply a want. The sheep were thus sacrificed to that one +amongst the gods, who would be kind enough to put an end to +the pestilence. Soon afterwards it did please the Almighty to +remove this terrible plague: the Athenians of course attributed +their deliverance to one of their gods; but as they could not tell +which one of them had been "the propitious god," they set up this +altar to "the Unknown God," who had come to their help in the +time of trouble.</p> + +<p>We know very well that the Lord God Almighty can alone +take away disease and sickness, or any other trouble; and +therefore, though the Athenians did not mean it so, they had +really dedicated this altar to the One True God, of Whom +St. Paul spake. Well therefore did St. Paul, when speaking to<span class="pagenum"><a name="Page_275" id="Page_275">[Pg 275]</a></span> +them of the Unknown God, say, "Whom therefore ye ignorantly +worship, him declare I unto you."</p> + +<p>St. Paul then told the Athenians, that He whom they +worshipped as the Unknown God, was the Lord Who had made +the world and all things in it: that He gave life and breath +and all things to His creatures, and did not require to be +worshipped with sacrifices and gifts, as though He needed +anything at the hands of man. St. Paul said, also, that God had +made men, in order that they might love and serve Him as their +Father: and he reminded them, that one of their own poets had +said, "For we are also his offspring." The poet here meant, was +one called Aratus: he was born in Cilicia, but had probably lived +and studied in Athens, so that the Athenians considered him as +one of their own poets, and were well acquainted with his poem +'On the Heavenly Bodies'; from which St. Paul quoted a line.</p> + +<p>St. Paul proceeded to explain, that the Lord God Almighty, +their "Unknown God," was a very different Being to idols of +gold, or silver, or stone, made or "graven by art and man's device." +And he told the Athenians, that although the Lord God had +hitherto forborne to punish those, who in ignorance worshipped +idols, that time was now past; for now, said the Apostle, He +"commandeth all men everywhere to repent: because he hath +appointed a day, in the which he will judge the world in righteousness +by that man whom he hath ordained"; meaning the +Lord Jesus Christ, who shall come to judge the quick and dead: +and as a proof that God would do this, St. Paul mentioned that +Jesus Christ Himself had already risen from the grave, saying, +"whereof he hath given assurance unto all men, in that he hath +raised him from the dead."</p> + +<p>When the Athenians heard St. Paul speaking "of the +resurrection of the dead," it seemed to them so impossible that +a dead man should ever come back to life, that they quite laughed +at his words: "some mocked; and others said, We will hear thee +again of this matter. So Paul departed from among them"; +apparently without having made any impression upon his hearers: +but it was not so, for in spite of the unbelief and ridicule of +many, we read, "Howbeit certain men clave unto him, and +believed: among the which was Dionysius the Areopagite," that +is, a member of the court of Areopagus, "and a woman named +Damaris, and others with them." "After these things, Paul +departed from Athens, and came to Corinth"; another city of<span class="pagenum"><a name="Page_276" id="Page_276">[Pg 276]</a></span> +Achaia, in that part of Greece which used to be called the +Peloponnesus, or rather on the isthmus which joined the Peloponnesus +to the rest of Greece, and took its name from this +town. The situation of Corinth, with sea on both sides, made it +an important place for trade; because ships could easily come +there from different countries, to sell the merchandise they brought +with them, and buy such things as they wanted to take home. +By means of their trade, the inhabitants of Corinth had become +very rich; their city was flourishing; and many learned men +resided in it, when St. Paul now came there about <span class="smcap">a.d.</span> 51. +A little before this time, the Roman Emperor Claudius, had for +some reason or other, banished the Jews from Rome. We do +not know the reason, but it seems likely that it was because there +had been a famine in Rome, which the people foolishly thought +was the fault of the Jews, whom they hated; and so to satisfy the +people, and prevent any disturbance, Claudius commanded all +Jews to leave the city.</p> + +<p>Among the Jews thus obliged to leave Rome, was a man +named Aquila, born in Pontus, a country to the N.E. of Galatia, +on the Black Sea: he was therefore one of the Jews called +"Grecians," because, though his parents were Jews, he was not +born in the land of Judæa. When he was obliged to leave +Rome, Aquila and his wife Priscilla settled in Corinth, where +they greatly helped St. Paul. Whether they had become +believers before they left Rome or afterwards, we do not know; +but they were Christians when St. Paul came to Corinth, and +were probably known in some way to the Apostle, for he "came +unto them. And because he was of the same craft, he abode with +them, and wrought: for by their occupation they were tent-makers."</p> + +<p>The Jews had a saying, that "Every man who does not teach +his son some trade, teaches him to be a thief"—in which there +is a great deal of truth; for if a man has learnt no trade by +which he can support himself honestly, there is great danger of +his being tempted to obtain a living by dishonest means. It was +therefore the custom amongst the Jews, even of the higher +classes, who like St. Paul had been well educated as to letters, +to teach their sons some "craft" or occupation, whereby they +could, if ever it became necessary, earn money to provide themselves +with food and clothes, and such things as are needful.</p> + +<p>St. Paul had learnt the trade of tent-making; and he now +abode with Aquila and Priscilla, working with them for his daily<span class="pagenum"><a name="Page_277" id="Page_277">[Pg 277]</a></span> +bread, whilst every sabbath he "reasoned in the synagogue, and +persuaded the Jews and the Greeks": trying, that is, to bring +them to believe in Jesus Christ.</p> + +<p>At Corinth, St. Paul was joined by Silas and Timotheus, who +had remained at Berea when he was so suddenly sent to Athens: +they had afterwards returned to Thessalonica, from whence they +now came to Corinth, and gave St. Paul an account of what +they had been doing since he left them. In consequence of +what he now heard from Silas and Timotheus, St. Paul wrote an +Epistle or letter to the Thessalonians, who had become Christians.</p> + +<p>In this letter, St. Paul tells the Thessalonians, how thankful +he is to hear that those who had become Christians, were trying +to do all that the Gospel taught them they ought to do: and then +he assures them, that he prays to God to give them more and +more faith, and to make them love Jesus better and better. +Then the Apostle warned them not to listen to any teachers, who +might try to teach them anything different to what he, and Silas, +and Timothy, had already taught them. St. Paul also told the +Thessalonian Christians, that they must endeavour to be good +and holy; and he gave them many particular directions for their +conduct, one of which is, "Pray without ceasing." The Apostle +ends his letter with a prayer, that God will keep them free from +all sin both in body and soul. This letter of St. Paul's is to +be found in the Bible, where it is called, "The First Epistle of +Paul the Apostle to the Thessalonians."</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XVII_ST_PAUL_FINISHES_HIS_SECOND" id="Chapter_XVII_ST_PAUL_FINISHES_HIS_SECOND"></a><span class="smcap">Chapter XVII.</span>—ST. PAUL FINISHES HIS SECOND +APOSTOLIC JOURNEY.</h2> + +<p class="noindent"><span class="smcap">After</span> Timothy and Silas had joined St. Paul, he spake still +more plainly and decidedly to the Jews at Corinth, wishing to +make them follow the example of their brethren at Thessalonica: +but when he tried to convince them that Jesus was indeed the +Messiah, they would not listen to him, but "opposed themselves, +and blasphemed." Then "he shook his raiment, and said unto +them, Your blood be upon your own heads; I am clean: from +henceforth I will go unto the Gentiles." St. Paul meant by this, +that if by their own obstinacy they <i>would</i> provoke the Lord to +punish them, he was not to blame, for he had tried to teach them<span class="pagenum"><a name="Page_278" id="Page_278">[Pg 278]</a></span> +what was right: and that from henceforth he would preach only +to the Gentiles in Corinth, and have nothing more to say to the +Jews; and he shook his raiment, as a sign that he would have +nothing more to do with them. When St. Paul had thus spoken +to the Jews in their synagogue, "he departed thence," ceasing to +preach in the synagogue, "and entered into a certain man's house, +named Justus, one that worshipped God" as a proselyte of the +gate, "whose house joined hard to the synagogue." Most probably +he had in his house some large room, in which it was +convenient for St. Paul to preach: and here he converted many. +"And Crispus, the chief ruler of the synagogue, believed on the +Lord with all his house; and many of the Corinthians hearing, +believed, and were baptized."</p> + +<p>St. Paul was at this time greatly encouraged by a vision. We +read, "Then spake the Lord to Paul in the night by a vision, +Be not afraid, but speak, and hold not thy peace: for I am +with thee, and no man shall set on thee to hurt thee: for I have +much people in this city,"—many, that is, who, from hearing +St. Paul, would become true Christians. Thus encouraged, he +continued in Corinth "a year and six months, teaching the word +of God among them."</p> + +<p>During the eighteen months which St. Paul spent in Corinth, +he appears to have written "The Epistle to the Galatians," +which was probably written before that to the Thessalonians. St. +Paul had, as we have heard, preached in Galatia before he went +into Macedonia. It seems, however, that the Galatians had not +continued steadfast in the faith; and the Apostle now writes +kindly, to express his surprise at their having fallen away from +the Gospel they had once received; warning them seriously +not to believe any doctrines contrary to those which he had +taught them: for that he had been chosen by the Lord in a +miraculous manner to be an Apostle, and the doctrines which +he taught to others he had received from God Himself. He also +reminds the Galatians, that no man could obtain salvation by the +works of the Law, since none could do them perfectly, and that +it is through faith in Jesus only, that all men, whether Jews or +Gentiles, can be saved. Before closing his Epistle, St. Paul gives +a list of the works of the flesh, or sinful nature of man, and of +the works of the Spirit. This list we shall do well to study, and +also to take as addressed to ourselves the Apostle's exhortation, +"Walk in the Spirit, and ye shall not fulfil the lust of the flesh":<span class="pagenum"><a name="Page_279" id="Page_279">[Pg 279]</a></span> +remembering always, that "they that are Christ's have crucified +the flesh with the affections and lusts."</p> + +<p>From Corinth, at this time, St. Paul also wrote his Second +Epistle to the Thessalonians; expressing his thankfulness that +in the midst of persecutions they were increasing in faith; and +he encourages them to persevere, by reminding them of that day +when Christ shall come to judge the world, and reward the +faithful with everlasting life. He then begged those to whom +he wrote, to pray that the Gospel preached by him might be +received by others as it had been by them; and he prays for +them, that the Lord will "direct their hearts into the love of +God, and into the patient waiting for Christ."</p> + +<p>St. Paul was not allowed to rest undisturbed at Corinth, for +when Gallio was deputy-governor, or pro-consul, of Achaia, "the +Jews made insurrection with one accord against Paul; and +brought him to the judgment seat, saying, This fellow persuadeth +men to worship God contrary to the law,"—meaning their own +law, the Law of Moses. St. Paul was going to speak in answer +to this charge, but Gallio interrupted him, and told the Jews +that if they had any wickedness, or crime, to accuse St. Paul of, +he must of course listen to the charge; and adding, "but if it +be a question of words and names, and of your law, look ye to +it; for I will be no judge of such matters." Gallio, a heathen, +despised both Jews and Christians, and cared nothing about the +Law of Moses, whether it were observed or not; therefore he +would not listen to the Jews: "and he drave them from the +judgment seat."</p> + +<p>"Then all the Greeks took Sosthenes, the chief ruler of the +synagogue, and beat him before the judgment seat." Why +the Greeks beat this Jew, we are not told. Some think that +Sosthenes was favourable to St. Paul, and that on this account +the Jews stirred up the heathens to treat him in this way. But +it seems more likely that Sosthenes was one of the most bitter +enemies of the Apostle, and had been particularly anxious to get +him punished; and that the Greeks thought that beating him +severely, would be the most likely way of putting a stop to any +future disturbance from the Jews.</p> + +<p>However that might be, "Gallio cared for none of those +things": though, as governor and judge of a province, he was +neglecting his duty by allowing <i>any</i> man to be treated in such +a way. Soon after this, St. Paul left Corinth for a time.</p><p><span class="pagenum"><a name="Page_280" id="Page_280">[Pg 280]</a></span></p> + +<p>When St. Paul left Corinth, soon after the affair with Gallio, +it would seem that he went to the island of Crete, or Candia, and +there left one of his companions, called Titus, to direct the affairs +of the Christian Church in that country. We know nothing of +Titus, except that his parents were Gentiles, and that he was +converted to Christianity by St. Paul, who would not allow him +to be circumcised, lest it should be thought a proof of the <i>necessity</i> +of circumcision, which the Church had declared to be <i>unnecessary</i> +for those heathens who embraced the Gospel. Titus +was highly esteemed by St. Paul, who speaks of him as his +"partner" and "fellow helper"; showing that he greatly helped +him in his work.</p> + +<p>We do not exactly know where St. Paul went to from Crete: +there is reason to believe that in trying to return to Corinth he +encountered a storm, and was driven by the wind to the western +coast of Greece, and there shipwrecked, and forced to take refuge +in the city of Nicopolis. Here the Apostle determined to spend +the winter, that he might preach the Gospel to the inhabitants +of Illyricum—a country to the north, forming the eastern shore +of the Adriatic Sea. From Nicopolis he appears to have written +the Epistle to Titus, giving him directions as to his own conduct, +and telling him what sort of men he must choose to help him in +teaching the people of Crete. St. Paul also told Titus to be very +careful to teach all who became Christians, that they must try to +be good, and lead holy lives, following in all things the example +of the Lord Jesus Christ.</p> + +<p>From Nicopolis, in due time, St. Paul went back to Corinth. +In the Book of Acts we read nothing of this little journey of +St. Paul's. St. Luke does not of course tell us everything that +the Apostle did, and he speaks as if he had remained at Corinth +all the time. Speaking of St. Paul's final departure from Corinth, +St. Luke says, "And Paul after this tarried there yet a good +while, and then took his leave of the brethren, and sailed thence +into Syria, and with him Priscilla and Aquila; having shorn his +head in Cenchrea: for he had a vow." This vow must either have +been a vow of Nazaritism, already mentioned (vol. ii. p. 108), which +St. Paul had on some occasion taken in order to please the Jews; +or some other vow, which he had made in acknowledgment of the +goodness and mercy of God. Cenchrea was a small sea-port, not +far from Corinth; and from thence St. Paul and his company, +with Aquila and Priscilla, sailed to Syria; and then proceeded<span class="pagenum"><a name="Page_281" id="Page_281">[Pg 281]</a></span> +to Ephesus, a large town in Lydia. Ephesus was particularly +celebrated for its beautiful and magnificent temple, erected in +honour of the heathen goddess Diana, and set apart for her +worship. This Diana, one of the pretended deities of the heathen, +was supposed to rule all things belonging to the chase—to be the +goddess of hunting. The moon was looked upon as a sign, or +symbol, of Diana; and under this form she was also worshipped.</p> + +<p>St. Paul, as usual, preached in the synagogue at Ephesus, +and "reasoned with the Jews," who seem to have listened willingly, +and even wished him to stay on. But "when they desired +him to tarry longer time with them, he consented not; but bade +them farewell, saying, I must by all means keep this feast" (of +the Passover) "that cometh, in Jerusalem: but I will return +again unto you, if God will. And he sailed from Ephesus. And +when he had landed at Cæsarea, and gone up, and saluted the +church" at Jerusalem, and kept the Passover, "he went down +to Antioch," <span class="smcap">a.d.</span> 54; thus ending his Second Apostolic Journey, +which had occupied about four years.</p> + +<p>St. Luke has mentioned the places at which St. Paul made +any long stay during this time; but as we have already seen, he +does not notice all his short visits to other places. In the same +way, St. Luke tells us all the most remarkable events that took +place during these four years; but of course he cannot tell us +<i>everything</i> that the Apostle did or said: just as the Gospels, +though they tell us all things needful for us to know, do not +relate every word that Jesus said, or every miracle that He +worked; because, as St. John remarks, "if they should be +written every one of them, the world itself could not contain +the books that should be written."</p> + +<p>After St. Paul had spent some time at Antioch, he began his +Third Apostolic Journey: "he departed, and went over all the +country of Galatia and Phrygia in order, strengthening all the +disciples,"—that is, he went again to all those places where +he had before established Churches, or companies of believers, +to see how they were going on, and to encourage them to persevere +in their endeavours to serve the Lord faithfully. But in +the mean time the Church at Ephesus was not left without a +teacher; for Aquila and Priscilla remained there, and were no +doubt of great use in reminding others of all that St. Paul had +taught them: and of one good work done by them St. Luke gives +us an account; for we read, "And a certain Jew named Apollos,<span class="pagenum"><a name="Page_282" id="Page_282">[Pg 282]</a></span> +born at Alexandria, an eloquent man, and mighty in the scriptures, +came to Ephesus. This man was instructed in the way of the +Lord; and being fervent in the spirit, he spake and taught +diligently the things of the Lord, knowing only the baptism of +John."</p> + +<p>Alexandria was a famous city, built by Alexander the Great, +in the north of Egypt, and celebrated for the many learned men +who lived in it. Apollos had there studied the Scriptures of the +Old Testament, and being "eloquent," able to speak well, he +taught them diligently in Ephesus. But he seems to have heard +only of the Baptism of John, and to have known only that men +were to receive the baptism of repentance, of which John spake, +to prepare them for believing in the Messiah, of Whom John +was the messenger, or forerunner. But Apollos does not seem +to have understood that the Messiah had come, or to have known +of His promise, to give the Holy Spirit to those who would believe +in Him and be baptized in the name of the Father, and of the +Son, and of the Holy Ghost. Apollos was fervent in spirit, full +of zeal; and so, as far as he knew, he taught diligently. "And +he began to speak boldly in the synagogue." When Aquila and +Priscilla heard him, "they took him unto them," probably to +reside in their house, "and expounded unto him the way of God +more perfectly,"—that is, they explained all that he was ignorant +of; they spake to him of Jesus and of His Baptism, and showed +him that the sins of all who believed, and were baptized, would +be forgiven. Apollos listened gladly to the words of Aquila and +Priscilla, and then wished to go into Greece, to teach others the +things he had learnt. And when he was disposed to pass into +Achaia, the members of the Church at Ephesus wrote to those of +Corinth, to receive him into their company.</p> + +<p>At Corinth, Apollos, by his earnestness and faith, "helped +them much which had believed through grace": nor was this +all, "for he mightily convinced the Jews, and that publicly, +shewing by the scriptures that Jesus was Christ."</p><hr class="chap" /><p><span class="pagenum"><a name="Page_283" id="Page_283">[Pg 283]</a></span></p> + +<h2><a name="Chapter_XVIII_ST_PAUL_AND_THE_SONS_OF" id="Chapter_XVIII_ST_PAUL_AND_THE_SONS_OF"></a><span class="smcap">Chapter XVIII.</span>—ST. PAUL AND THE SONS OF +SCEVA.</h2> + +<p class="noindent"><span class="smcap">We</span> have said that St. Paul began his Third Apostolic Journey +by going again through Galatia and Phrygia: then, having passed +through the "upper coasts" of Asia Minor, he came again to +Ephesus, after Apollos had gone to Corinth. At Ephesus +St. Paul now found certain disciples, about twelve men, who had +been taught by Apollos, before Aquila and Priscilla had expounded +to him the way of God more perfectly: to these men St. Paul +said, "Have ye received the Holy Ghost since ye believed? And +they said unto him, We have not so much as heard whether there +be any Holy Ghost. And he said unto them, Unto what then +were ye baptized? And they said, Unto John's baptism." Then +St. Paul explained to them that John the Baptist came to call all +men to repentance, and that his baptism was only meant to prepare +the way for that of Jesus, and to lead all men to believe in Him, +and be baptized in the way which He should appoint. "When +they heard this, they were baptized in the name of the Lord Jesus. +And when Paul had laid his hands upon them, the Holy Ghost +came on them; and they spake with tongues, and prophesied." +St. Paul, anxious to convert the Jews, spake boldly in the synagogue +for three months, "disputing and persuading the things +concerning the kingdom of God." But, as usual, many of the +Jews were determined not to believe; and not only rejected +the truth themselves, but spake evil of it, and abused it to the +multitude, so as to try and prevent their believing it either. +St. Paul, seeing this, would teach no longer in the synagogue; +and "departed from them, and separated the disciples, disputing +daily in the school of one Tyrannus"; that is, he assembled all +who were willing to listen to him, in a large room or "school"—a +name given to those buildings or rooms used for instruction in +any kind of knowledge. In the school of Tyrannus, who was +a teacher of some science, and probably a convert, St. Paul now +preached to all who would come and listen. "And this continued +by the space of two years; so that all they which dwelt in Asia +heard the word of the Lord Jesus, both Jews and Greeks. And +God wrought special miracles by the hands of Paul: so that from +his body were brought unto the sick handkerchiefs or aprons, and<span class="pagenum"><a name="Page_284" id="Page_284">[Pg 284]</a></span> +the diseases departed from them, and the evil spirits went out of +them." They were healed by merely touching those articles +which the Apostle had touched. Such a wonderful exercise of +miraculous power must have drawn many to listen to the teaching +of one, who did such things; and no doubt many, who so +listened, became true Christians.</p> + +<p>We must now say something of the unhappy state of the +province of Judæa at this time, of which the Bible gives no +account. A Roman named Felix had been made governor of +Judæa <span class="smcap">a.d.</span> 51, whilst St. Paul was at Corinth: Felix treated the +Jews cruelly, and ill-used them to such a degree, as to drive them +into open rebellion; and this, of course, led to severe punishments +and fresh cruelties. The whole country was in a sadly disturbed +state: robbers infested every part of it; men came forward pretending +to be the Messiah, for the Jews, who disbelieved in +Jesus Christ, still expected the coming of the promised Messiah; +murders and executions took place constantly: the High Priest +was murdered at the very altar, and many persons were killed in +the temple. In short, as Josephus writes, "God seemed to have +abandoned Jerusalem as a detested city, and to have sent the +Romans, to punish the Jews for their sin in rejecting and crucifying +the Lord Jesus Christ."</p> + +<p>During this dreadful time of trouble, a Jew from Egypt came +to Jerusalem, and having persuaded many of the unhappy +inhabitants of Judæa to believe the lies he told them, he led an +immense number of them to the top of the Mount of Olives, +promising that the Lord would there work a great miracle, and +deliver them and their country from the hands of the Romans. +Of course nothing of the kind took place. Many of these wretched +dupes were slain by the Roman soldiers, and the rest fled away, +in order to save their lives.</p> + +<p>The land of Judæa was indeed in a sad state; the sufferings +of the Jews were terrible; but they had deserved them. Often +and often had they been entreated to repent and believe in Jesus, +but they would not; and now the mercy of God was forced to +give place to His just anger.</p> + +<p>Let this be a warning to us Christians, never to force the Lord +to take away His mercy from us. If, by our obstinate impenitence +and continuance in sin, we force Him to punish us <i>as we deserve</i>, +we must perish miserably for ever. But God sees our hearts, and +if we are really sorry for our sins, and are earnestly trying to<span class="pagenum"><a name="Page_285" id="Page_285">[Pg 285]</a></span> +conquer ourselves and resist our evil passions and desires, He will +have mercy upon us, and not be extreme to mark what is done +amiss.</p> + +<p>We have seen that St. Paul remained for two years in Ephesus, +converting many by his preaching and his miracles. His success +as usual raised the envy and anger of the unbelieving Jews, who +were anxious to draw the people away from the Apostle, by +making them believe that they could work miracles as well as +St. Paul. The means they took we shall shortly hear.</p> + +<p>The Gentile inhabitants of Ephesus were much given to the +study of all the arts of magic, and were considered to be very +clever in the practice of them. We have already spoken of sorcery, +witchcraft, and magic: how far the professors of them were +allowed to appear to do wonderful things by these means, we do +not know; but we do know, that any attempt to have such +communications with evil spirits was sinful in the sight of God, +and that the Jews were especially forbidden to practice any such +arts, or to hold communication with those who did so. In spite +of this, many of the Jews did follow these sinful studies.</p> + +<p>St. Luke says, "Then certain of the vagabond Jews, exorcists, +took upon them to call over them which had evil spirits the +name of the Lord Jesus," using that Sacred Name as they would +have used any of their magical spells or words. "Vagabond" +means wandering; and we generally use the word to describe idle, +worthless people, who go about begging or stealing, instead of +working honestly to gain their own living. "Exorcists" was +only a name given to those who professed to cast out evil spirits +by the arts of sorcery.</p> + +<p>"And there were seven sons of one Sceva, a Jew, and chief of +the priests, which did so." The spiritual state of the Jews must +indeed have been sad, when the sons of a priest could be found +thus wilfully practising arts, upon which the sentence of death was +pronounced by the Law! These men, seeing that when St. Paul +spake to the evil spirits in the name of Jesus, they immediately +left the bodies of those whom they had possessed, wickedly +determined to use that Holy Name, in order to heal a man in +whom was an evil spirit. And they said, "We adjure you by +Jesus whom Paul preacheth" to come out of this man. "And +the evil spirit answered and said, Jesus I know, and Paul I know; +but who are ye?" The devils were forced to acknowledge the +power of Jesus, and that for His sake they must obey His servant<span class="pagenum"><a name="Page_286" id="Page_286">[Pg 286]</a></span> +Paul; but they plainly told these Jews that they were in no way +subject to them: and they gave a strong proof of this, for "the +man in whom the evil spirit was leaped on them, and overcame +them, and prevailed against them, so that they fled out of that +house naked and wounded." Such an event as this showed +clearly that all power belonged to God alone, and that all magical +arts were useless, as well as sinful. "And this was known to all +the Jews and Greeks also dwelling at Ephesus; and fear fell on +them all, and the name of the Lord Jesus was magnified,"—more +thought of, and treated with greater respect.</p> + +<p>And many that believed, who had, before they became Christians, +practised magical arts, now convinced of their extreme +sinfulness and folly, "came and confessed, and shewed their +deeds,"—expressing their repentance for these former sins.</p> + +<p>Nor was this all: "many of them also which (still) used +curious arts" saw the wickedness of such practices; and warned +by what had happened, showed their repentance by their acts; +for they "brought their books together, and burned them before +all men." This was a great proof of their earnestness to put an +end to the use of magical arts in others, as well as in themselves; +for they did not attempt to sell these books to others, but +destroyed them. The books were very valuable, for "they +counted the price of them, and found it fifty thousand pieces of +silver"—all this money these men were willing to sacrifice, in +order to please God. This is a <i>warning</i> as well as an example to +us, who are too often unwilling to deny ourselves in anything, +or make the least sacrifice in order to please or obey our Lord.</p> + +<p>"So mightily grew the word of God and prevailed,"—that is, +the blessed truths of the Gospel spread on every side, so that the +numbers of Christians increased daily.</p> + +<p>St. Paul, who had now been nearly three years in Ephesus, +began to think of continuing his journey; and "purposed in the +spirit, when he had passed through Macedonia and Achaia, to go +to Jerusalem, saying, After I have been there, I must also see +Rome." Just at this time, St. Paul heard an unsatisfactory +account of what was going on at Corinth. We have seen that +the Apostle had passed eighteen months in Corinth, forming +a Church there; and that Apollos had afterwards preached the +Gospel in that city with great success: but very soon afterwards, +false teachers rose up—that is, persons, who were not sufficiently +instructed themselves, fancied that they were able to teach others.<span class="pagenum"><a name="Page_287" id="Page_287">[Pg 287]</a></span> +But, as they did not themselves understand the whole truth, they +could not teach it to others; and therefore their imperfect teaching +created great confusion, and unsettled the minds of many believers. +Some of these "false teachers" were converts from the Gentiles, +who, having been converted by Apollos, now called themselves +his disciples; though they mixed up with the truths he had +taught them, many of the doctrines and opinions of their philosophers. +Some of these teachers on the other hand, were converts +from amongst the Jews, who would not give up the idea that it +was necessary to keep the whole Law of Moses, observing all the +forms and ceremonies ordained by it. These Jewish Christians +called themselves followers of Cephas, the Greek word for Peter. +These two sets of teachers, both teaching doctrines contrary to the +truths of the Gospel as delivered to the Corinthians by St. Paul, +made two parties in the Church, so that there were constant +disputes and great confusion. Mean time also, many of the +native Corinthians, who had joined the Church, began to return +to the sinful ways and practices they had followed when they +were heathens.</p> + +<p>This was the account that now reached St. Paul at Ephesus; +and greatly did it grieve him.</p> + +<p>So he at once sent into Macedonia two of his company, +Timotheus and Erastus, that they might pass on to Corinth, and +try to put an end to all these evil doings: he himself remained +at Ephesus a little longer.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XIX_ST_PAUL_AT_EPHESUS" id="Chapter_XIX_ST_PAUL_AT_EPHESUS"></a><span class="smcap">Chapter XIX.</span>—ST. PAUL AT EPHESUS.</h2> + +<p class="noindent"><span class="smcap">We</span> have said that St. Paul sent Timotheus and Erastus to +Corinth: Timotheus, or Timothy, has already been spoken of: +of Erastus we know nothing, but his name is mentioned in two +of St. Paul's Epistles.</p> + +<p>After Timothy and Erastus had left Ephesus, St. Paul received +a letter, written by those members of the Christian Church who +had kept steadily in the right way, and not been led astray by +either of the false teachers. This letter told St. Paul how much +the Church was disturbed by their mistaken teachers, and begged +for his advice and direction. In answer to this letter, St. Paul +wrote a long one, called "The First Epistle to the Corinthians."<span class="pagenum"><a name="Page_288" id="Page_288">[Pg 288]</a></span> +In this letter, St. Paul blames the Corinthians for their disputes +and differences of opinion; reminding them that he, the Apostle +and messenger of the Lord, had taught them what was right; and +that therefore they should have kept fast to what they had learnt +from him. He tells them, that as they have all believed in one Lord +Jesus Christ, they should live together in peace, believing and +doing the same things. Then addressing the teachers who had +done the mischief, St. Paul warns them, that if they wilfully continue +to teach false doctrines, God will certainly punish them: +and he exhorts all the members of the Corinthian Church to +listen to Timothy, whom he had sent on purpose that he might +show them the whole truth. The Apostle then gives the Corinthian +brethren many directions as to their personal conduct, in +order that they might lead holy lives on earth, such as would be +pleasing to God, and tend also to their own happiness.</p> + +<p>In the Twelfth Chapter of this Epistle, St. Paul gives a beautiful +description of charity, that is, of love to God, and of love to +man for His sake: and he shows that those whose hearts are +really full of this charity, or love, will be gentle and humble, not +thinking much of themselves, or of their own comfort or pleasure; +but being ready to give up to others, striving to be kind to all, even +to those who are unkind to them. In another part of this Epistle, +St. Paul speaks of the resurrection of Jesus, and of the consequent +certainty that all men shall in like manner rise from the +dead, though now they may not understand how such a thing can +be: and he therefore entreats the Corinthian brethren, to keep +steadily in the faith taught by the Gospel, doing the work of the +Lord always; remembering, that those who do serve Him here in +faith and love, will live with Him for ever hereafter.</p> + +<p>St. Paul ends his letter, by saying that he shall not come to +Corinth at present; but that he hopes to pass the winter with +them.</p> + +<p>It was spring when St. Paul wrote this letter, for he tells the +Corinthians, "I will tarry at Ephesus until Pentecost": and the +Feast of Pentecost took place about the month of May; so that +there were now a good many months before winter, when St. Paul +hoped, with the permission of the Lord, to tarry awhile at Corinth.</p> + +<p>Before St. Paul left Ephesus, a great tumult took place in that +city; for, as St. Luke says, "there arose no small stir about that +way,"—that is, the people were stirred up against the doctrines of +Christianity, so as to make a tumult in the city. "For a certain<span class="pagenum"><a name="Page_289" id="Page_289">[Pg 289]</a></span> +man named Demetrius, a silversmith, which made silver shrines +for Diana, brought no small gain unto the craftsmen."</p> + +<p>We have said, that the temple of Diana, at Ephesus, was a +most beautiful and magnificent building, and people came from +all parts to see this wonderful temple, and to worship before an +image of Diana, which was supposed by all the heathens to have +been sent down direct from heaven. Those who came from far +distant places to worship in this famous temple, were glad to +carry away some remembrance of the goddess; and strangers who +only came out of curiosity, also bought the "shrines," or little +models of the temple, which the silversmiths at Ephesus made: +these "shrines" had a small image of Diana within them. By +these means, the craftsmen, or workers in silver, gained a great +deal of money; and the more they sold, the better it was for them.</p> + +<p>St. Paul had of course taught all who listened to him, that +Diana was no goddess, only an imaginary being, and that it was +very sinful to worship or honour her in any way: those who +believed him therefore, would not buy these silver shrines, and +consequently the silversmiths found their trade very much fallen +off. This great loss of money, caused Demetrius, one of the chief +silversmiths, to call together all the craftsmen and workmen of the +like occupation. When they were assembled, he said to them, +"Sirs, ye know that by this craft we have our wealth. Moreover +ye see and hear, that not alone at Ephesus, but almost +throughout all Asia, this Paul hath persuaded and turned away +much people, saying that they be no gods, which are made with +hands: so that not only this our craft is in danger to be set at +nought; but also that the temple of the great goddess Diana +should be despised, and her magnificence should be destroyed, +whom all Asia and the world worshippeth." This speech was +well calculated to stir up the bad passions of all who heard it; +the craftsmen would be angry at the idea of losing their wealth, +whilst all the Gentiles at Ephesus, would be indignant that their +favourite goddess and her splendid temple should be less thought +of, and thus bring fewer people to Ephesus, to admire and +worship. This decrease in the number of strangers attracted to +Ephesus, would of course cause less money to be spent in the +city, which would be a great loss to the inhabitants generally. +When, therefore, those to whom Demetrius spake, "heard these +sayings, they were full of wrath, and cried out, saying, Great is +Diana of the Ephesians."</p><p><span class="pagenum"><a name="Page_290" id="Page_290">[Pg 290]</a></span></p> + +<p>What Demetrius had said to the craftsmen whom he had +called together, spread quickly throughout the city: "and the +whole city was filled with confusion"—the people were now ready +for any mischief; and meeting with two of St. Paul's companions, +Gaius and Aristarchus, they caught them, and "rushed with one +accord into the theatre"—a large building, in which public shows +and games took place, and which was also used for assemblies of +the people, when any important occasion brought them together. +When St. Paul understood what had happened, he would have +gone also into the theatre to speak to the people; but the disciples, +fearing that they might do the Apostle some mischief, suffered +him not to go in. "And certain of the chief of Asia, which were +his friends," knowing that in the present excited state of the people, +St. Paul's life would be in danger amongst them, "sent unto +him, desiring him that he would not adventure himself into the +theatre."</p> + +<p>The persons here spoken of as chiefs of Asia, were the rulers +of the provinces into which Asia Minor was divided: they were +called "Asiarchs," and were chosen from amongst the men of wealth +and rank in the different provinces. Their office was to direct all +religious ceremonies and solemnities; and to celebrate at their +own expense, public games in the theatre, in honour of the heathen +gods. It seems probable that at this very time, public shows and +games were going on in the city of Ephesus; and that some of +the Asiarchs who were his friends, feared that if St. Paul now +went into the theatre, the people might lay hold of him, and throw +him to the wild beasts, whose fights with one another were generally +a part of all the public games. In after times, very many +Christians were cruelly given to be killed by wild beasts, because +they would not give up their religion, and bow down to the false +gods of the heathen. The tumult and disturbance in the theatre +at Ephesus became worse and worse. St. Luke tells us, "Some +therefore cried one thing, and some another: for the assembly +was confused; and the more part knew not wherefore they were +come together."</p> + +<p>The greater number of those who were now assembled, and were +loudest in their cries against St. Paul, did not even know what had +caused this tumultuous meeting. They copied the example of +others, without attempting to find out whether they were right or +wrong. This is too often the case amongst ourselves; but we should +be careful not to join in blaming any person, merely because<span class="pagenum"><a name="Page_291" id="Page_291">[Pg 291]</a></span> +others do so, without taking the trouble to find out whether they +deserve blame or not. The Jews, seeing the rage of the people in +the theatre, did their best to turn it all upon the Christians, and +to show that they had taken no part in teaching men to despise +the goddess Diana: and they now put forward a Jew named +Alexander, that he might explain this to the assembly. "And +they drew Alexander out of the multitude, the Jews putting him +forward. And Alexander beckoned with the hand, and would +have made his defence unto the people. But when they knew +that he was a Jew," and therefore no worshipper of Diana, they +refused to hear him, "and all with one voice (for) about the space +of two hours cried out," over and over again, "Great is Diana of +the Ephesians."</p> + +<p>The town-clerk, or principal magistrate of the city, succeeded +at last in stopping this senseless outcry and tumult; and so far +appeased the people, as to get them to listen to him. They were +perhaps the more inclined to do this, as they must have been tired +of repeating this cry for two hours, without knowing why.</p> + +<p>As soon as the town-clerk was allowed to speak, he reminded +the people, that as it was well known to all men, that the Ephesians +were worshippers of the great goddess Diana, they need not +be troubled by anything St. Paul said; more especially as the +image of Diana had come down from heaven, and could not therefore +be one of those idols, made by the hands of men, against +which the Apostle had spoken. Then he went on to show them, +that they had done wrong in seizing Gaius and Aristarchus, whom +they could not accuse of any crime whatever: they were neither +robbers of churches, nor yet blasphemers of the goddess, and +could not justly be taken before the magistrates; but if Demetrius +and his fellow workmen had injury to complain of, there were +proper courts of law, where such complaints would be heard and +judged. But he also told them, that if they wished to inquire +into the doctrines taught by St. Paul and his companions, +it must be done in a very different manner: a proper assembly +must be called, of people who had authority to judge of such +questions; and then the matter must be brought before them: +and he ended by telling them, that they were in danger of being +punished for the uproar and confusion they had made, for there +was no cause for it, and therefore they would not be able to give +a satisfactory answer to the Roman governor, if he should call +them to account for what had happened.</p><p><span class="pagenum"><a name="Page_292" id="Page_292">[Pg 292]</a></span></p> + +<p>When the town-clerk had thus spoken, he dismissed the +assembly. "And after the uproar was ceased, Paul called unto +him the disciples," to take leave of them, "and embraced them, +and departed for to go into Macedonia."</p> + +<p>From another part of the Bible, we learn that Timothy was +now left at Ephesus, to direct the affairs of the Church in that +city. We are not told what places St. Paul now visited in Macedonia, +but no doubt he went wherever he had been before, as +well as to other places. From one of these places in Macedonia, +St. Paul wrote the First Epistle to Timothy; directing him how +to answer the Jewish teachers, who tried to bring false doctrines +into the Church at Ephesus. After giving Timothy much advice +as to what he was to teach to others, St. Paul ends his letter by +begging him to keep steadfast in the faith of the Gospel; to avoid +and flee from all sins; and to follow after righteousness, godliness, +faith, love, patience, meekness, that so he might, for Jesus +Christ's sake, receive eternal life.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XX_ST_PAULS_JOURNEY_TO_MILETUS" id="Chapter_XX_ST_PAULS_JOURNEY_TO_MILETUS"></a><span class="smcap">Chapter XX.</span>—ST. PAUL'S JOURNEY TO MILETUS.</h2> + +<p class="noindent"><span class="smcap">During</span> the time that St. Paul was journeying about in Macedonia, +he suffered much both from the unbelieving Jews and the infidels; +for he says himself, in one of his Epistles (2 Cor. vii.), "when we +were come into Macedonia, our flesh had no rest, but we were +troubled on every side; without were fightings, within were fears." +But in the midst of his troubles, the Apostle had one great comfort, +for Titus came to him from Corinth, and brought him a very +satisfactory account of the state of the Church in that city.</p> + +<p>A short time afterwards, he sent Titus back to Corinth, and +by him he sent his "Second Epistle to the Corinthians." Some +of the teachers, who had been reproved for disturbing the faith of +the believers by their mistaken teaching, had, in their anger at +the reproof, spoken ill of St. Paul himself. In this letter, therefore, +St. Paul shows the Corinthians that all he has done or said has been +according to the Will of God, and that therefore they may safely +believe him rather than any teachers, whose doctrines do not +agree with what he had taught them. Many other things he +wrote; above all, entreating the members of the Corinthian<span class="pagenum"><a name="Page_293" id="Page_293">[Pg 293]</a></span> +Church to keep steadily in the Faith of the Lord Jesus Christ, +and to strive to please God in all things, by living in peace and +holiness.</p> + +<p>This Epistle St. Paul sent to Corinth by Titus, remaining +himself a little longer in Macedonia. "And when he had gone +over those parts, and had given them much exhortation, he came +into Greece, and there abode three months." We are told nothing +of what St Paul did during these three months, but no doubt he +visited Corinth amongst other places; and we are quite sure that +wherever he went he was doing the work of the Lord. It seems +that St Paul proposed to go by sea from Achaia to Syria; but the +Jews, who were as usual greatly vexed at the success of his +preaching, laid some plot to take or kill him, at the port from +which he must sail. Hearing in some way of this plot, St. Paul +"purposed," or determined, to return through Macedonia, and so +disappoint the malice of his enemies. Accordingly he went into +Macedonia, where he was joined by several of the brethren from +different cities in that province. And they "accompanied him +into Asia," together with some others who had come with him from +that country.</p> + +<p>St. Paul appears to have merely passed through Macedonia at +this time, sending most of his company on before, for St. Luke +says of them, "These going before tarried for us at Troas,"—that is, +they crossed over into Asia, and waited at Troas until the Apostle +should join them there.</p> + +<p>St. Luke and one or two others stayed with St. Paul, and we +read, "And we sailed away from Philippi after the days of +unleavened bread, and came unto them to Troas in five days; +where we abode seven days." Whilst St. Paul was on his way +through Macedonia at this time, he wrote a long letter, called +"The Epistle to the Romans," about the year 58 (<span class="smcap">a.d.</span>). In our +Bibles, this Epistle stands first of all; but the Epistles are not +<i>chronologically</i> arranged; that is, they are not arranged according +to the order in which they were written. If they had been +chronologically arranged, "The Epistle to the Galatians," written +<span class="smcap">a.d.</span> 51, would have stood first; then "The First Epistle to the +Thessalonians," also written <span class="smcap">a.d.</span> 51; and next, "The Second +Epistle to the Thessalonians," <span class="smcap">a.d.</span> 52; and that to "Titus," +<span class="smcap">a.d.</span> 53. After these, the next in order would have been, "The +First Epistle to the Corinthians," <span class="smcap">a.d.</span> 57, and "The First Epistle +to Timothy," in the same year; and "The Second Epistle to the<span class="pagenum"><a name="Page_294" id="Page_294">[Pg 294]</a></span> +Corinthians," <span class="smcap">a.d.</span> 58, just before St. Paul wrote that of which we +are speaking, to "The Romans."</p> + +<p>In this letter, St. Paul speaks both to the Jews and Gentiles; +trying to persuade both, that the only possible way of salvation +for all mankind was through Faith in Jesus Christ. He tells the +Gentiles that their learning and wisdom will not save them; and +that even all their moral virtues, such as truth, honesty, charity, +and such like, will be of no use without Faith: they must first +believe in Jesus Christ, and then do all these things, <i>because</i> they +are pleasing to Him. To the Jews, the Apostle writes, that all +their obedience to the Law of Moses cannot save them, or give +them eternal life; that the Law was only given to prepare the +way for Christ, Who had now made known that the only way of +salvation was through Faith in Him, and consequent obedience +to His holy Word. St. Paul also explained clearly, that Adam's +sin had made all men sinners; and that therefore all men deserved +the wrath of God; but that Christ, by His sufferings and death, +had undone the evil brought upon all mankind by Adam, and +purchased for them forgiveness and justification. Much more St. +Paul taught in this Epistle, and we have it to teach us now. The +Epistles are of the greatest use to us, for they explain and teach +much, that is not even mentioned in the Gospels.</p> + +<p>From Troas, St. Paul determined to go on foot to Assos, +another sea-port town a little to the south; but at the same time +he purposed to send most, if not all, his companions to that place +by sea. During the seven days spent by St. Paul at Troas, he of +course preached the Gospel diligently; and, on the last occasion +of his speaking to the people, a very remarkable event took place, +of which we must now read the account given us by St. Luke in +the Book of Acts.</p> + +<p>"And upon the first day of the week, when the disciples came +together to break bread, Paul preached unto them, ready to depart +on the morrow."</p> + +<p>The "breaking of bread" here spoken of, was the partaking +of the Bread and Wine which, on the night before His death, our +blessed Lord commanded to be received constantly by all His +faithful followers, in remembrance of His Body given, and +His Blood shed, for our redemption. This receiving of Bread +and Wine we call "The Sacrament of the Lord's Supper." The +early Christians met to partake of the Lord's Supper on the First +Day of every week, the day on which Jesus rose from the dead.<span class="pagenum"><a name="Page_295" id="Page_295">[Pg 295]</a></span> +On the night before St. Paul intended to leave Troas, the disciples +met together to partake with him, for the last time, of the Lord's +Supper, and to listen to his farewell counsels. Much had the +Apostle to say, and his hearers were anxious to learn of him, so +that he continued his speech until midnight. "And there were +many lights in the upper chamber, where they were gathered +together." This upper chamber was, on what we should call the +third story, and, like all Eastern houses, would have large windows +opening even with the floor. "Many lights," and a number of +people, naturally made the room very hot, so that the windows +were wide open. "And there sat in a window a certain young man +named Eutychus, being fallen into a deep sleep: and as Paul was +long preaching, he sunk down with sleep, and fell down from the +third loft, and was taken up dead." The terrible death of this +young man would, of course, create much confusion and distress +amongst the assembled Christians. "And Paul went down, and +fell on him, and embracing him said, Trouble not yourselves; +for his life is in him." The Apostle did not ask God to bring +Eutychus at once to life, but he told the brethren that his life +would come back, and that they need not therefore grieve and +distress themselves about him. Those to whom St. Paul now +spake had faith in God, Whose servant he was, and therefore +believed his words, and were content to wait the Lord's time; and +so they returned to the upper chamber, leaving the lifeless body +of Eutychus for a time, while St. Paul continued his preaching. +"When he therefore was come up again, and had broken bread, +and eaten, and talked a long while, even till break of day, so he +departed," and went at once on his way to Assos. The Apostle +grudged no labour done for the Lord; on the eve of a journey he +gave up his night's rest to preach the Gospel: Eutychus, who +might probably never have another opportunity of learning from +him, had fallen asleep instead of listening to the words of +salvation. After St. Paul's departure from amongst the brethren, +the miracle which he had foretold came to pass; for "they +brought the young man alive, and were not a little comforted." +Comforted as to Eutychus himself, and comforted in this +additional proof, that St. Paul's words were indeed the words of +one under the especial direction and blessing of God Almighty, +the Lord of Life and Death. St. Luke now says, "And we went +before to ship, and sailed unto Assos, there intending to take in +Paul: for so had he appointed, minding himself to go afoot.<span class="pagenum"><a name="Page_296" id="Page_296">[Pg 296]</a></span> +And when he met with us at Assos, we took him in, and came +to Mitylene." This was the chief town in Lesbos, one of the +islands of the Archipelago: the whole island is now called +Metelin. St. Paul did not stop at Mitylene, for we read that he +and his company passed the island of Chios next day, then that +of Samos, and landed at Trogyllium, a town of Asia Minor, to +the S.W. of Ephesus; and next day they came to Miletus, still +lower on the coast, but directly to the south of Ephesus, from whence +it was no great distance. St. Paul knew that if he went to +Ephesus, he should find it difficult to get away again so soon as +he wished; and therefore he "had determined to sail by Ephesus, +because he would not spend the time in Asia: for he hasted, if it +were possible for him, to be at Jerusalem the day of Pentecost." +But although he could not spare time to visit Ephesus, +he would not be so near without seeing some of the elders of the +Church, especially as he had something he wished particularly to +say to them. The chief ruler of the Church under St. Paul was +now journeying with him; for Timotheus, or Timothy, was Bishop +of Ephesus, and during his absence had left the care of the Church +to a certain number of elders, or chief men amongst the believers. +From Miletus, therefore, St. Paul "sent to Ephesus, and called +the elders of the church. And when they were come to him," +St. Paul spake to them. He reminded them, that he had freely +preached unto them the Gospel of Jesus Christ, in spite of all +difficulties and dangers; keeping back nothing that was profitable +for them to know; "testifying both to the Jews, and also to the +Greeks, repentance toward God, and faith toward our Lord Jesus +Christ." He then told them that now, by the direction of the +Holy Spirit, he was going up to Jerusalem, not knowing what +would happen to him there; except that the Holy Ghost had +made known unto him, that in every city bonds and afflictions +awaited him. But St. Paul then declared, that the prospect of +imprisonments and persecutions did not trouble him, for that he +was quite ready to give up his life also, if so he could best finish +the work which the Lord had given him to do: in the faithful +service of God he should finish his course, or end his life, with +joy. The Apostle then spake words grievous for the Ephesians +to hear; saying, "And now, behold, I know that ye all, among +whom I have gone preaching the kingdom of God, shall see my +face no more. Wherefore I take you to record this day, that +I am pure from the blood of all men; for I have not shunned to<span class="pagenum"><a name="Page_297" id="Page_297">[Pg 297]</a></span> +declare unto you all the counsel of God." St. Paul had thoroughly +done his duty to the Ephesians, in showing them the way of +salvation; and if any of them failed to obtain it, such failure +could in no way be laid to him: he was "pure from the blood," +the <i>spiritual death</i>, of all men.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXI_ST_PAUL_GOES_UP_TO_JERUSALEM" id="Chapter_XXI_ST_PAUL_GOES_UP_TO_JERUSALEM"></a><span class="smcap">Chapter XXI.</span>—ST. PAUL GOES UP TO JERUSALEM.</h2> + +<p class="noindent"><span class="smcap">After</span> reminding the elders of Ephesus of what he had done for +them and their countrymen, St. Paul exhorted them to take heed +unto themselves, and to all the flock over which the Holy Ghost +had made them overseers, so as in all things to set a good +example to others; and to feed the Church, or nourish and +strengthen the souls of the brethren, with the blessed truths of +the Gospel, the pure Word of Him Who had purchased the Church +with his own blood. He told them, that he was the more anxious +to exhort them to do this, because he knew that, after his departing, +wicked men, whom he likens to "grievous wolves," would +enter in among them, not sparing the flock, but leading the +brethren astray to the destruction of their souls. And not only +this, but also of their own selves men should arise teaching false +doctrines, speaking perverse things, to draw away disciples after +them. Having thus warned them, St. Paul entreated them to +"watch," remembering that for three years he had not ceased +to warn them of these things. Again the Apostle commended +the Ephesians to the grace of God, which was able to give them +an inheritance "among all them which are sanctified": and ended +by reminding them that he had "coveted no man's silver, or gold, +or apparel"; but that he had maintained himself by working with +his own hands, setting them an example that they also should +"remember the words of the Lord Jesus, how he said, It is more +blessed to give than to receive." "And when he had thus spoken, +he kneeled down, and prayed with them all." St. Paul knew well +that without the blessing and help of God no good thing can be +done; and thus did he set an example to all men for ever, to ask +His aid in all their works.</p> + +<p>"And they all wept sore, and fell on Paul's neck, and kissed +him, sorrowing most of all for the words which he spake, that +they should see his face no more. And they accompanied him<span class="pagenum"><a name="Page_298" id="Page_298">[Pg 298]</a></span> +unto the ship," in which he was about to sail from Miletus; +anxious not to lose sight of him before it was absolutely necessary. +It was natural and right that the elders of Ephesus should +be deeply grieved, at hearing that they would never again in this +world, see one who had been so much with them, and from whom +they had learnt so much. But had they duly considered his +words, they would not have sorrowed most of all on this account, +but for the troubles which were to fall upon their Church from +false and wicked teachers, who would lead many to forsake the +Gospel, and thus destroy them for ever.</p> + +<p>Having taken a final leave of the elders of Ephesus, St. Paul +and his company sailed to the island of Coos, or Cos; then to +another called Rhodes; and from thence to the coast of Asia +Minor, where they landed at Patara, a sea-port of Lycia. Here +they found a ship about to sail into Phœnicia, and going on +board, they passed near the isle of Cyprus, and finally landed +at Tyre, "for there the ship was to unlade her burden." Finding +disciples at Tyre, St. Paul stayed with them seven days, teaching +and exhorting them. St. Luke tells us that some of these disciples +"said to Paul through the Spirit, that he should not go up +to Jerusalem." This means that the Holy Spirit had made known +to these disciples, that great troubles and dangers awaited the +Apostle at Jerusalem; and therefore they tried to persuade him +that he should not go up at all. St. Paul, however, knew that +it was his duty to go to Jerusalem at this time, and therefore no +fear of personal suffering would keep him away: he was ready +to undergo whatever God saw fit to send. St. Luke then says, +"And when we had accomplished those days, we departed, and +went our way; and they all brought us on our way, with wives +and children, till we were out of the city: and we kneeled down +on the shore, and prayed."</p> + +<p>The brethren at Tyre were grieved to part with St. Paul, +particularly foreseeing that sufferings awaited him at Jerusalem. +They accompanied him to the sea-shore, where the ship waited +for him. Their last act sets us an example of what we should +do in all times of sorrow and anxiety. They would not part +without praying to God; so they all knelt down where they were, +and prayed earnestly from their hearts. The Lord will hear all +such real prayers, wherever we say them, or whether we are +kneeling or not; but if we kneel down and repeat words without +caring or thinking about what we are saying, that is not such<span class="pagenum"><a name="Page_299" id="Page_299">[Pg 299]</a></span> +prayer as the Lord our God has promised to hear. When +St. Paul and his companions had prayed with the Christians +of Tyre, and taken leave of them, they "took ship,"—that is, +embarked on board the ship, whilst the others "returned home +again."</p> + +<p>From Tyre St. Paul sailed to Ptolemais, and landing there, +stayed one day with the brethren. Ptolemais was a celebrated +sea-port of Syria, to the north of Mount Carmel. In the Old +Testament, Ptolemais is called Accho. It was situated in that +part of the Land of Canaan given to the Tribe of Asher; and +it was one of those cities out of which the Children of Israel did +not drive the idolatrous inhabitants, as the Lord had commanded +them to do. You will remember the sin and trouble that came +upon the Land of Israel, in consequence of the disobedience of +several of the tribes, who, instead of entirely driving out the +Canaanites, let them continue to live amongst them; by which +they were afterwards led into sin, and suffered much misery in +consequence.</p> + +<p>The town of Accho was enlarged and beautified, after the +death of Alexander the Great, by the first of the Egyptian kings, +called Ptolemy; and the name of the city was in consequence +changed to Ptolemais. We now call it Acre, and you will find +Acre often spoken of in history.</p> + +<p>St. Luke now says, "And the next day we that were of +Paul's company departed, and came unto Cæsarea: and we +entered into the house of Philip the evangelist, which was one +of the seven; and abode with him." We have heard of Philip +as one of the seven deacons, (of whom Stephen was another,) +chosen to help the Apostles, by distributing food and money to +the believers, when they had all things in common; and we +have also heard of his being sent by the Spirit into the desert +between Jerusalem and Gaza, to teach the officer of Candace, +queen of Ethiopia; after which he returned to his home in +Cæsarea. This Philip must not be confounded with the Apostle +of the same name, a native "of Bethsaida, the city of Andrew +and Peter," unto whom our Lord said, "Follow me." We do +not call the deacon Philip an "evangelist," because we only give +that name to those four men who, by the inspiration of God, +wrote their several accounts of Christ's life and death; but St. +Luke might well call Philip so, because he preached the Gospel +in every place to which he was sent; and one who spreads the<span class="pagenum"><a name="Page_300" id="Page_300">[Pg 300]</a></span> +knowledge of the Gospel by preaching it, was as much an "evangelist" +as he who spread it by his writing.</p> + +<p>Philip had four unmarried daughters, to whom God had, in +a miraculous way, given His Holy Spirit, so that they "did +prophesy." This was a fulfilment of the ancient promise recorded +by the prophet Joel, that in the days of the Messiah the Spirit +should be poured out upon their sons and daughters, servants +and handmaidens, so that they should prophesy.</p> + +<p>St. Paul stayed many days with Philip. We hear nothing +of the work he then did there; but St. Luke says, "And as we +tarried there many days, there came down from Judæa a certain +prophet, named Agabus. And when he was come unto us, he +took Paul's girdle, and bound his own hands and feet, and said, +Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind +the man that owneth this girdle, and shall deliver him into the +hands of the Gentiles." We have heard already of Agabus, as +one of the prophets who went from Jerusalem to Antioch, and +foretold the dearth, or famine, in consequence of which the +Christians of Antioch made a collection for the poorer brethren +at Jerusalem, and "sent it up by the hands of Barnabas and +Saul," as St. Paul was at that time called. Agabus, inspired by +the Holy Spirit, now bore his testimony to the dangers which +threatened the Apostle at Jerusalem. The consequence of this +was, that St. Paul's companions themselves, and "they of that +place," (the brethren at Cæsarea,) "besought him not to go up +to Jerusalem"; and so avoid the dangers which threatened him +in that city.</p> + +<p>Here we see that even our friends may tempt us to sin, and +that we must be careful not to yield to their entreaties when +they would make us do wrong. When we know what our duty +is, we must not be prevented from doing it, either by love to our +friends or fear of our enemies. It is often very hard and difficult +to do right, when those we love, ask and beg us not to do it. In +this way, children are often led to do wrong. Let us all, whether +we are old or young, take care not to give way to such temptations; +and, above all, let us never so tempt others to do wrong: +let us never ask any one to do what is wrong, but, on the contrary, +do all we can to persuade all to do what is right and pleasing +in the sight of God. St. Paul knew that it was his duty to go +up to Jerusalem; and therefore when those about him entreated +him not to go, he answered, "What mean ye to weep and to<span class="pagenum"><a name="Page_301" id="Page_301">[Pg 301]</a></span> +break mine heart? for I am ready not to be bound only, but also +to die at Jerusalem for the name of the Lord Jesus."</p> + +<p>Though the Apostle was firmly resolved to do his duty, and +quite ready to lay down his life for Christ's sake, if called upon +to do so, it grieved him to give pain to his friends; and therefore +he reminds them, that all their sorrow and weeping would but +distress him more and more—break his heart, as he expressed it, +without in any way changing his settled purpose to go up to +Jerusalem.</p> + +<p>When St. Paul had thus declared his unalterable determination, +those who had tried to persuade him not to carry it out, did +what they should have done at first: they left the whole matter +in the hands of God, for "when he would not be persuaded," they +"ceased, saying, The will of the Lord be done." Thus St. Paul's +example had a good effect upon the brethren.</p> + +<p>St. Luke then says, "And after those days we took up our +carriages, and went to Jerusalem." The word "carriages" here +does not mean conveyances to take people from one place to another, +but rather such things as they <i>carried</i> with them—their baggage, +in short. Some of the disciples from Cæsarea went with the +Apostles. Amongst them was an old disciple, a native of +Cyprus, called Mnason, who appears at this time to have had +a house in Jerusalem, where St. Paul and his company were to +lodge. St. Luke tells us, "And when we were come to Jerusalem, +the brethren received us gladly. And the day following +Paul went in with us unto James; and all the elders were present. +And when he had saluted them, he declared particularly +what things God had wrought among the Gentiles by his +ministry. And when they heard it, they glorified the Lord."</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXII_TUMULT_AT_JERUSALEM" id="Chapter_XXII_TUMULT_AT_JERUSALEM"></a><span class="smcap">Chapter XXII.</span>—TUMULT AT JERUSALEM.</h2> + +<p class="noindent"><span class="smcap">St. James</span>, and the elders of the Church at Jerusalem, glorified +God, upon hearing of the conversion of so many Gentiles by the +teaching of St. Paul, and then they "said unto him, Thou seest, +brother, how many thousands of Jews there are which believe; +and they are all zealous of the law: and they are informed of +thee, that thou teachest all the Jews which are among the +Gentiles to forsake Moses, saying that they ought not to circum<span class="pagenum"><a name="Page_302" id="Page_302">[Pg 302]</a></span>cise +their children, neither to walk after the customs. What is +it therefore? the multitude must needs come together: for they +will hear that thou art come."</p> + +<p>The elders feared, that St. Paul's coming to Jerusalem might +cause a disturbance amongst the Jewish converts; who, though +Christians, reverenced the Law, and could not bear that it should +be neglected. They had heard exaggerated accounts of what the +Apostle had taught; for he had never said that it was <i>wrong</i> +to observe and do the things commanded by Moses, and that +therefore they <i>ought not</i> to do them. He had only said, that it +was not <i>necessary</i> to keep the ceremonial Law; and that it was +<i>useless</i> to do so, because no man could obtain eternal life by any +such outward acts. St. Paul's great object was to make the Jews +understand, that the Law given by Moses, was only meant to be +binding until the Messiah came; and that as Jesus had now +visited his people, the ceremonial part of the Law was done away +with. God no longer required it to be observed: therefore, if the +Jews chose still to observe it, they must not imagine that by doing +so they would now find favour with God: the only way to gain +his favour was by believing in Jesus Christ, and trying, out of +love for Him, to obey all the commands and precepts of the +Gospel: all who thus strove to please God, would find favour in +His sight, whether they kept the ceremonial Law or not. The +Jewish converts at Jerusalem, not clearly understanding what +St. Paul had taught, were set against him; and as they would be +sure to meet together to discuss the matter, as soon as they heard +of his arrival, the elders now said to one another, "What is it +therefore?"—that is, what can be done to quiet the fears of these +Jewish brethren. The plan that the Apostles and elders now +proposed, was one that would show the Jews, that St. Paul did +not think it <i>wrong</i> to observe the forms of the Law, though he +taught that it was not <i>necessary</i> to do so. What this plan was, +we shall hear from what they now said to St. Paul, "Do therefore +this that we say to thee: We have four men which have a vow on +them; them take, and purify thyself with them, and be at charges +with them, that they may shave their heads: and all may know +that those things, whereof they were informed concerning thee, +are nothing; but that thou thyself also walkest orderly, and +keepest the law."</p> + +<p>To understand this speech, we must remember that even in +the time of Moses, the Children of Israel were in the habit of<span class="pagenum"><a name="Page_303" id="Page_303">[Pg 303]</a></span> +showing their piety, and their wish to serve God, by devoting +themselves for a time to the performance of special acts of worship; +separating themselves from their brethren, for the observance of +certain forms and ceremonies. A person who thus separated +himself for a time from others by a particular profession of +religion, was called a Nazarite; and the Lord Himself gave +Moses directions, as to the outward forms and ceremonies to be +observed by every one, who should vow the vow of a Nazarite. +To take the vow of a Nazarite was a <i>voluntary</i> act; that is, it was +at the choice of any person to take it: but once taken, the person +who had thus devoted himself to the special service of God, was +neither to drink wine, nor any of the drinks made from fruits or +honey: he was to drink water only, that his head might be cool +and clear, and better able to attend to his religious studies and +exercises. Then he was not to shave his head, nor to cut his hair; +neither was he to do any of the things usually done upon the +death of a relation, because such mourning for the dead would +render him unclean.</p> + +<p>Some persons vowed themselves to be Nazarites for life; +others only for a certain number of years, months, or even days: +and at the end of the time, the Nazarite was to bring certain +offerings unto the priest to be presented to the Lord: then he was +to shave his head at the door of the tabernacle, and burn the hair +in the fire which consumed the peace offerings. After all the +appointed ceremonies had been gone through, the Nazarite was +free from his vow, and might return to live like other people. +You will, I hope, remember Samson, who was a Nazarite from his +birth; and who fell into great trouble, because his vow was +broken, when his hair was cut off by Delilah.</p> + +<p>Now at the time when St. Paul came to Jerusalem, there were +four men there, who had taken the vows of a Nazarite for a short +time: their time was nearly out, and the elders proposed that +St. Paul should join them in abstaining (or keeping) from such +things, as they were forbidden to do; and that he should "be at +charges with them," that is, pay for the sacrifices they must offer, +before they could shave their heads, and be free from their vows. +The Jews looked upon it as an act of piety, for any person to +pay the expenses of those who had taken the vow of a Nazarite.</p> + +<p>We have now seen what the elders advised St. Paul to do, +in order to show the Jews that he was no <i>enemy</i> to the Law of +Moses, and did not think it <i>wrong</i> to observe its forms, if people<span class="pagenum"><a name="Page_304" id="Page_304">[Pg 304]</a></span> +liked to do so, though it was unnecessary. And they added, +"As touching the Gentiles which believe, we have written and +concluded that they observe no such thing, save only that they +keep themselves from things offered to idols, and from blood, and +from strangled, and from fornication": thus repeating that +decision of the Church, with which the teaching of St. Paul agreed.</p> + +<p>"Then Paul took the men, and the next day purifying himself +with them entered into the temple, to signify the accomplishment +of the days of purification, until that an offering should be +offered for every one of them." All this was done for the sake +of peace, and to make the Jews more willing to listen to St. Paul. +Some people think it was not right nor wise to act in this manner, +because it might lead man to believe, that the Law <i>ought</i> to be +observed in all its ceremonies, and that St. Paul's practice did +not quite agree with his preaching. At any rate it had not the +effect of satisfying the Jews; on the contrary, it caused a serious +disturbance. "When the seven days were almost ended," some +unbelieving Jews of Asia, who had persecuted St. Paul in their +own country, and were now come to Jerusalem for the same +purpose, "when they saw him in the temple, stirred up all the +people, and laid hands on him, crying out, Men of Israel, help: +this is the man, that teacheth all men everywhere against the +people, and the law, and this place." They declared that +St. Paul, by his teaching, was taking away from the Jews all their +privileges as the chosen people of God, and putting the heathen +on an equality with them; that he taught men not to respect the +law, nor to reverence the temple; and that he did not reverence it +himself, but had polluted and defiled it; for, said they, he "brought +Greeks also into the temple, and hath polluted this holy place." +This they said, because they had seen an Ephesian convert, +named Trophimus, in the city with St. Paul, and "supposed that +Paul had brought (him) into the temple"; which of course he had +not done: because, though he knew that the entrance of a true +Christian into the temple would not be displeasing to God, he +knew that it would greatly offend the Jews, if any one who had +been a Gentile, went any further than the outer court of the +temple, set apart for the Gentiles: and he did not wish to offend +or vex the Jews needlessly. We should never do anything to vex +or grieve others, unless it is our <i>duty</i> to do it. Our duty we must +do, whatever be the consequence.</p> + +<p>The Jews, who now tried to stir up the people against<span class="pagenum"><a name="Page_305" id="Page_305">[Pg 305]</a></span> +St. Paul, succeeded to their utmost wish in raising a disturbance, +for "all the city was moved, and the people ran together: and +they took Paul, and drew him out of the temple: and forthwith +the doors were shut. And as they went about to kill him, tidings +came unto the chief captain of the band, that all Jerusalem was +in an uproar." The band here spoken of, was the Roman garrison, +or party of soldiers, posted in Jerusalem, to keep the city in order, +and prevent any kind of disturbance or riot amongst the Jews. +The chief captain of this band, at the time we are speaking of, +was a Roman named Claudius Lysias; "who," upon hearing of +the uproar, "immediately took soldiers and centurions, and ran +down unto them." They had not far to go, for the place in which +they were posted was the castle of Antonia, close to the north-west +corner of the temple. This castle, or strong tower, had been +built by Herod the Great: it was so high, that from the upper +part, the soldiers on watch could see what was going on in the +two outer courts of the temple: they would therefore have seen +St. Paul dragged out of the temple by an angry mob, and they +would at once have taken these tidings to their captain, who +went down with all haste, and arrived in time to save the Apostle's +life; for the Jews feared the Roman soldiers, and when they saw +them, "they left beating of Paul"—that is, ceased to beat him.</p> + +<p>"Then the chief captain came near, and took him, and +commanded him to be bound with two chains"; for as he +naturally concluded that St. Paul must have committed some +crime, to make the Jews treat him in this way, his first care was +to secure him, that he might not run away, and thus escape the +punishment he deserved. We may be quite sure that the Apostle +would have made no attempt to escape; but that the Romans +could not know. When Claudius Lysias had secured his +prisoner, he "demanded who he was, and what he had done." +To this question, no reasonable answer could be given; for as +St. Paul had not committed any crime, no intelligible accusation +could be brought against him: and therefore, "some cried one +thing, some another, among the multitude": so that Claudius +Lysias could make out nothing for certain; "and when he could +not know the certainty for the tumult, he commanded him to be +carried into the castle." The Jews, unwilling to lose their +victim, pressed after the soldiers who were leading him away, +eager to kill him. "And when he came upon the stairs," leading +up into the castle, "so it was, that he was borne," or carried, by<span class="pagenum"><a name="Page_306" id="Page_306">[Pg 306]</a></span> +"the soldiers for the violence of the people. For the multitude +followed after, crying, Away with him." On the top of the +stairs, the Apostle was out of reach of his furious enemies; "and +as Paul was to be led into the castle, he said unto the chief +captain, May I speak unto thee?" These words were spoken in +Greek, to the astonishment of Claudius Lysias, who imagined +that his prisoner must be a certain Egyptian, or rather a Jew +who had come from Egypt to Jerusalem, about two years before +this time. Giving out that he was a great prophet sent by God, +this man persuaded great numbers of people to go with him to the +Mount of Olives, promising, that they should see the walls of the +city fall down at his command: but he intended, with the help +of these people, to force his way into the city, and destroy the +Roman guards. This attempt was, however, prevented by Felix, +the governor of Judæa: many of these foolish people were killed, +and the leader himself fled into the wilderness, accompanied by +a great number of men, that "were murderers," or had committed +other crimes which made them liable to punishment. +Josephus the historian tells us, that these murderers were persons +who, under pretence of religion, came up to Jerusalem with +daggers or short swords, concealed under their cloaks, ready to do +any act of violence. They were employed by Felix to murder +Jonathan the High Priest; and for this crime they of course +received no punishment. They afterwards made it a practice, +to come up to Jerusalem for all the feasts; and then, either by +hiring themselves out as assassins to those who wished to get rid +of an enemy, or by killing those against whom they had any +grudge, they committed numerous murders, even in the temple +itself. The number of these murderers became very considerable, +and the Roman Government wished to destroy them.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXIII_ST_PAUL_BROUGHT_BEFORE_THE" id="Chapter_XXIII_ST_PAUL_BROUGHT_BEFORE_THE"></a><span class="smcap">Chapter XXIII.</span>—ST. PAUL BROUGHT BEFORE THE +SANHEDRIM.</h2> + +<p class="noindent"><span class="smcap">When</span> St. Paul said in Greek to the Chief captain, "May I speak +unto thee?" he said, in answer, "Canst thou speak Greek? Art +not thou that Egyptian, which before these days madest an +uproar, and leddest out into the wilderness four thousand men +that were murderers? But Paul said, I am a man which am<span class="pagenum"><a name="Page_307" id="Page_307">[Pg 307]</a></span> +a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, +I beseech thee, suffer me to speak unto the people." Claudius +Lysias readily granted this request. "And when he had given +him licence, Paul stood on the stairs, and beckoned with the hand +unto the people"; signifying that he had something to say, if +they would only be quiet and listen to him. The people were +now willing to hear him. "And when there was made a great +silence, he spake unto them in the Hebrew tongue, saying, Men, +brethren, and fathers, hear ye my defence which I make now +unto you." It would seem that many of those who had been +crying out against St. Paul, had no idea that he was himself +a Jew, and able to speak to them in their own beloved language; +for "when they heard that he spake in the Hebrew tongue to them, +they kept the more silence." St. Paul then told the people that he +himself was born a Jew, and had been brought up in Jerusalem by +their famous teacher Gamaliel, who had taught him the very strictest +observance of the Law of Moses; and that he himself had been +so zealous for the Law, that he had at one time cruelly persecuted +the Christians, as the High Priest and all the elders of the Jews +could bear witness. Then he went on to give an account of all +that had happened to him on his way to Damascus, and how he +had in consequence become himself a believer in Jesus Christ. +He also told the people, that when he was afterwards in Jerusalem, +the Lord had appeared to him in a vision, and given him a positive +command to go and preach to the Gentiles, saying, "Depart: +for I will send thee far hence unto the Gentiles." Hitherto, the +assembled multitude had listened quietly to what the Apostle +said, "they gave him audience unto this word"; but when they +heard him plainly declare, that it was the will of God that the +Gentiles should share His favour, which they thought belonged +only to themselves, they were filled with rage, and would hear +no more: they "lifted up their voices, and said, Away with such +a fellow from the earth: for it is not fit that he should live": +and they cast off their upper garments, that they might be ready +to stone him, and threw dust up into the air, to show their hatred +and contempt.</p> + +<p>The Arabs in these days have a custom like this; for when +any person, who is speaking in public, says anything they disapprove +of, they throw dust into the air, to show that they have +no respect for the speaker and do not believe what he is saying. +St. Paul was now in great danger of being torn in pieces, if the<span class="pagenum"><a name="Page_308" id="Page_308">[Pg 308]</a></span> +people, who stood raging and shouting round the stairs on which +he stood, could catch hold of him. Claudius Lysias saw that the +only hope of stopping the uproar, was to take St. Paul out of sight +of the enraged multitude. "And as they cried out, and cast off +their clothes, and threw dust into the air, the chief captain commanded +him to be brought into the castle." But he was as far +as ever from knowing what the Jews accused St. Paul of: he did +not understand Hebrew, and therefore he had no idea of what had +been said; but he naturally thought, that it must be something +very wrong to put the people into such a rage. Seeing therefore, +that there was no other chance of learning the truth, he now +determined to have St. Paul beaten, according to the custom of +the Romans, who treated prisoners in this way, in order to make +them confess what crimes they had committed. Claudius Lysias +therefore, after having had the Apostle brought into the castle, +"bade that he should be examined by scourging; that he might +know wherefore they cried so against him. And as they bound +him with thongs" to a pillar, as was usual in such cases, "Paul said +unto the centurion that stood by, Is it lawful for you to scourge +a man that is a Roman, and uncondemned?" The privileges +of a Roman, that is, of a Roman citizen, have been explained. +The centurion, who commanded the party of soldiers about to +scourge the prisoner, was fully aware of the danger of so treating +one, who had in any way obtained the freedom of Rome; and +therefore, when he heard such words spoken by his prisoner, he +at once "went, and told the chief captain, saying, Take heed +what thou doest; for this man is a Roman." Such a startling +piece of intelligence, at once brought Claudius to the spot where +the prisoner stood bound with thongs to a pillar, with the soldiers +round ready to scourge him. "Then the chief captain came, and +said unto him, Tell me, art thou a Roman? He said, Yea. +And the chief captain answered, With a great sum obtained I this +freedom. And Paul said, But I was free born. Then straightway +they departed from him which should have examined him" by +this torture: and not only did the chief captain give up all idea +of scourging St. Paul, but he "also was afraid, after he knew +that he was a Roman, and because he had bound him."</p> + +<p>Even binding a Roman citizen was unlawful, and for doing +this Claudius Lysias was liable to be punished. Nero, who had +become Emperor of Rome about four years before this time, on +the death of Claudius, <span class="smcap">a.d.</span> 54, was a harsh and cruel tyrant; and<span class="pagenum"><a name="Page_309" id="Page_309">[Pg 309]</a></span> +though he would not have cared whether St. Paul was tortured +or not, he would have been very angry if any of the laws concerning +the Roman privileges had been broken; and therefore Claudius +Lysias had good reason to fear, that if St. Paul complained of the +treatment which he, a free-born citizen of Rome, had received, +the Emperor would cause him to be punished. If he had known +more of the precepts taught by Jesus, he would have felt sure +that St. Paul would have no wish to revenge himself in such +a manner. The Apostle made use of his rights as a Roman +citizen to save himself from a cruel punishment; because, if he +had been scourged, it might have led men to think that he must +have been guilty of some crime to deserve such a punishment; +and it was necessary that the teachers of the holy Word of God +should appear blameless before all men.</p> + +<p>The chief captain now took other measures for finding out +what St. Paul was accused of; and he summoned the Sanhedrim +to meet, that they might in a lawful manner examine and judge +the prisoner, and so ascertain whether there was any reason for +the rage of the people against him. We read, "On the morrow, +because he would have known the certainty wherefore he was +accused of the Jews, he loosed him from his bands, and commanded +the chief priests and all their council to appear, and +brought Paul down, and set him before them. And Paul, +earnestly beholding the council, said, Men and brethren, I have +lived in all good conscience before God until this day."</p> + +<p>Now that the Apostle was called upon to defend himself, he +rightly wished all men to understand, that he was no criminal +deserving of anger or punishment; but a man who had always +tried to do what he believed to be his duty in the sight of God: +most truly could he say that he had done this; for even when he +persecuted the followers of Jesus, it was under the mistaken idea +that it was his duty to do so. But the Jews were angry at his +saying this, "and the high priest Ananias commanded them that +stood by him to smite him on the mouth. Then said Paul unto +him, God shall smite thee, thou whited wall: for sittest thou to +judge me after the law, and commandest me to be smitten +contrary to the law? And they that stood by said, Revilest thou +God's high priest? Then said Paul, I wist not, brethren, that he +was the high priest: for it is written, Thou shalt not speak evil +of the ruler of thy people."</p> + +<p>The Apostle meant, that if he had known, or looked upon<span class="pagenum"><a name="Page_310" id="Page_310">[Pg 310]</a></span> +Ananias as the High Priest, he would not have rebuked him in +such words; because a ruler of the people must be treated with +respect, on account of his office: but Ananias deserved the rebuke, +for the Law commanded all who ruled, or judged others, to do no +unrighteousness or injustice themselves; and Ananias broke the +Law, and was guilty of very great injustice in ordering St. Paul to +be smitten in this way, before he had been proved to be guilty of +any crime. We must mention here that, in fact, Ananias was <i>not</i> +the High Priest at this time. He had been High Priest at the +time of the famine, when Barnabas and Saul took help to the poor +brethren at Jerusalem; but after that, there had been some disturbance +between the Jews and Samaritans, and the Romans, +thinking Ananias to blame, deprived him of his sacred office, and +sent him as a prisoner to Rome: and though he was afterwards +allowed to return to Jerusalem, he was not restored to the office of +High Priest, to which another man, named Jonathan, had been +appointed. This Jonathan had been killed by the "murderers" +hired by Felix the Roman governor, and no other High Priest +had as yet been appointed; therefore there was, in fact, <i>no</i> High +Priest to be president, or head, of the Sanhedrim. Under these +circumstances, Ananias set himself up as chief of the Council, and +behaved in the unjust manner related. St. Paul had only been +a very few days in Jerusalem, and did not perhaps know that +Ananias had taken the office of High Priest upon himself; or if +he did know it, what he said would be a just rebuke to him for +having done so.</p> + +<p>One other matter requires a few words, that is, the "whited +wall," to which St. Paul compared Ananias. We shall remember +that our Saviour said, "Woe unto you scribes and Pharisees, +hypocrites! for ye are like unto whited sepulchres, which indeed +appear beautiful outwardly, but are within full of dead men's +bones and all uncleanness. Even so ye also appear righteous +unto men, but within ye are full of hypocrisy and iniquity." In +the same manner St. Paul applied the comparison of the "whited +wall" of a sepulchre to Ananias, who pretended to judge and +rebuke another, whilst his own heart was full of all evil passions +and iniquity.</p> + +<p>Let us remember, that each such passage of Scripture has +a lesson for us: all who only think of what men will say, and +try to <i>appear</i> good in the eyes of their fellow creatures, without +trying to love and serve God with all their heart, and to do His<span class="pagenum"><a name="Page_311" id="Page_311">[Pg 311]</a></span> +will whatever men may think of them, are no more pleasing in +the eyes of our Lord, than were the Pharisees, whom Jesus +compared to "whited sepulchres."</p> + +<p>Now we must return to the Council of the Sanhedrim, and +hear what the Apostle said in his defence. St. Luke says, "But +when Paul perceived that the one part (of his hearers) were +Sadducees, and the other Pharisees, he cried out in the council, +Men and brethren, I am a Pharisee, the son of a Pharisee: of the +hope and resurrection of the dead I am called in question"—meaning +that he was persecuted and called to account, because +he had taught that the dead would rise again. "And when he +had so said, there arose a dissension between the Pharisees and +Sadducees: and the multitude was divided. For the Sadducees +say that there is no resurrection, neither angel, nor spirit; but the +Pharisees confess both. And there arose a great cry: and the +scribes that were of the Pharisees' part arose, and strove, saying, +We find no evil in this man: but if a spirit or an angel hath +spoken to him, let us not fight against God." These scribes +spake well: but unhappily they did not speak in sincerity, but +only out of contradiction and spite to the Sadducees, whom they +hated. They were quite as much opposed to St. Paul's preaching +to the Gentiles, as any other class of persons could be; and +therefore it was hypocrisy to pretend to believe that an angel +had bid him do so. St Paul, moreover, had said nothing +of any angel speaking to him; but had plainly declared that +Jesus Christ had spoken to him: and this of course the Pharisees +could not allow, because they would not acknowledge Jesus +Christ to be the Messiah. They were, in fact, fighting against +God—the very thing which they pretended to be afraid of doing.</p> + +<p>The Sadducees were very angry, and the whole Council +became a scene of the greatest confusion and violence; so that +Claudius Lysias feared for his prisoner's life; and being answerable +for his safety, he sent his soldiers to bring him back into the +castle, where he would be out of danger.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXIV_ST_PAUL_SENT_TO_CAESAREA" id="Chapter_XXIV_ST_PAUL_SENT_TO_CAESAREA"></a><span class="smcap">Chapter XXIV.</span>—ST. PAUL SENT TO CÆSAREA.</h2> + +<p class="noindent"><span class="smcap">We</span> read in the Book of Acts, "And when there arose a great +dissension, the chief captain, fearing lest Paul should have been +pulled in pieces of them, commanded the soldiers to go down, and<span class="pagenum"><a name="Page_312" id="Page_312">[Pg 312]</a></span> +to take him by force from among them, and to bring him into +the castle."</p> + +<p>In the midst of the troubles and dangers with which he was +now surrounded, the faithful servant of God was not left without +comfort and encouragement; for we read, that "the night following +the Lord stood by him, and said, Be of good cheer, Paul: +for as thou hast testified of me in Jerusalem, so must thou bear +witness also at Rome. And when it was day, certain of the Jews +banded together, and bound themselves under a curse, saying that +they would neither eat nor drink till they had killed Paul."</p> + +<p>These men belonged to a party amongst the Jews, who were +particularly strict in the observance of all the forms and ceremonies +of the Law; and for their <i>zeal</i> or eagerness in this matter, +they were called Zealots. These Zealots, quite overlooking the +Moral Law, which commanded "Thou shalt not kill," taught, that +it was right to kill any man who did not observe the whole of the +Ceremonial Law: they therefore made a practice of murdering, +whenever they had an opportunity, all whom they looked upon as +enemies of the Law, without waiting for any trial to decide +whether or not they deserved punishment.</p> + +<p>The Chief Priest and elders, instead of trying to prevent +such wickedness, too often approved of the practices of the +Zealots; as by their means they got rid of many whom they +feared and hated, and who certainly could not justly have been +found guilty of any crime, for which they could have been put to +death. These Jewish Zealots had bound themselves by a curse +to kill St. Paul; that is, they expressed a wish that God would +bring evil upon them, if they did not kill St. Paul, before they ate +or drank anything. Any such oaths are very sinful at all times, +even if the act we bind ourselves to do is a good and righteous +one, because it may not please God that we should do it: man +proposes, but God disposes; and we must be content with striving +to do what is right and useful, and leave the issue in His hands.</p> + +<p>The Zealots, though they wickedly bound themselves by such +an oath, knew that there was no risk in any case of their being +starved to death, because any of their Rabbis could absolve, or +set them free from such oaths, whenever they did not find it +convenient to keep them.</p> + +<p>There were more than forty of the Zealots which made this +conspiracy against St. Paul; and they, knowing that the Chief +Priests and elders would be only too glad to have the Apostle<span class="pagenum"><a name="Page_313" id="Page_313">[Pg 313]</a></span> +silenced in any way, went to them to get their help in the execution +of this wicked plot. They told the Priests and elders how +they had bound themselves by a curse to kill St. Paul: and then +said, "Now therefore ye with the council signify to the chief +captain that he bring him down unto you to-morrow, as though +ye would inquire something more perfectly concerning him; and +we, or ever he come near, are ready to kill him."</p> + +<p>This was a plan very likely to succeed: Claudius Lysias would +have thought it very natural that the Sanhedrim should wish to +examine St. Paul quietly, which could not be done in the tumult +and excitement of the day before. He would, therefore, have sent +his prisoner down with a small guard of soldiers, sufficient to +prevent his escaping: these, the Zealots who would be lying in +wait, could easily overpower by their greater number, and thus +they would have no difficulty in murdering the Apostle. It is +sad to think that priests and rulers, whose duty it was to +teach the people what was right, and to see that every man was +treated justly, should have agreed thus to entrap and slay a man +who had been guilty of no crime: but so it was, for they consented +to do their part in the proposed scheme.</p> + +<p>The enemies of St. Paul must now have thought his destruction +certain: but they forgot that if the Lord was on the Apostle's +side, all their plots would come to nothing. And so it proved: +for the Lord, Who had work for His faithful servant to do, caused +this plot to become in some way known to a young man, the son +of St. Paul's sister. We know nothing of this young man; whether +he was still a Jew, or had, as is more probable, become a Christian: +all we are told is, "And when Paul's sister's son heard of +their lying in wait, he went and entered into the castle, and told +Paul."</p> + +<p>We have now another example as to the duty of using all +human means, whilst humbly depending upon the blessing of +God, without which all our efforts are unavailing. St. Paul had +the promise of God, that he should live to preach the Gospel in +Rome; therefore he was well assured that the Zealots could not +harm him. He also knew that the Almighty could work a +miracle for his deliverance; but he knew that to depend upon +such a display of Divine power, would be tempting God, not +trusting in Him. St. Paul felt, that the Lord, Who most generally +brings about events through human actions, had now given +him the means of saving his own life; and that it was his duty<span class="pagenum"><a name="Page_314" id="Page_314">[Pg 314]</a></span> +to make use of them, in order to defeat the wicked plot contrived +by the Zealots and the Council.</p> + +<p>When St. Paul had heard from his sister's son the plot laid +for his destruction, he "called one of the centurions unto him, +and said, Bring this young man unto the chief captain: for he +hath a certain thing to tell him. So" the centurion "took him, and +brought him to the chief captain, and said, Paul the prisoner called +me unto him, and prayed me to bring this young man unto thee, +who hath something to say unto thee. Then the chief captain +took him by the hand, and went with him aside privately, and +asked him, What is that thou hast to tell me?" Then the young +man told him all that was proposed, and begged him not to yield +to the request of the Council. Having heard what he had to say, +"the chief captain then let the young man depart, and charged +him, See thou tell no man that thou hast shewed these things to +me." Claudius Lysias immediately took measures to save St. +Paul, without giving any cause or pretence for a disturbance, by +refusing what would appear to be a reasonable request from the +Sanhedrim: and he determined at once to send his prisoner out +of the city, so that when asked to produce him before the Council, +he could truly say, that it was no longer in his power to do so. +We read that "he called unto him two centurions, saying, Make +ready two hundred soldiers to go to Cæsarea, and horsemen three-score +and ten, and spearmen two hundred, at the third hour of +the night; and provide them beasts, that they may set Paul on, +and bring him safe unto Felix the governor," whose residence +was at Cæsarea. At the same time Claudius Lysias wrote a letter +to be given to Felix, by those who conducted St. Paul to Cæsarea. +"And he wrote a letter after this manner: Claudius Lysias unto +the most excellent governor Felix sendeth greeting. This man +was taken of the Jews, and should have been killed of them: +then came I with an army, and rescued him, having understood +that he was a Roman. And when I would have known the +cause wherefore they accused him, I brought him forth into +their council: whom I perceived to be accused of questions of +their law, but to have nothing laid to his charge worthy of death +or of bonds. And when it was told me how that the Jews laid wait +for the man, I sent straightway to thee, and gave commandment +to his accusers also to say before thee what they had against him. +Farewell."</p> + +<p>Now this letter was not quite a truthful account of what<span class="pagenum"><a name="Page_315" id="Page_315">[Pg 315]</a></span> +had happened: Claudius Lysias told the story most favourably +for himself, by making it appear that he rescued St. Paul because +he was a Roman citizen; whereas he did not know that fact, till +he was on the point of scourging the prisoner—a circumstance of +which he makes no mention. In relating anything, either by +word of mouth or by letter, we should be very careful to state +exactly what happened, whether it is favourable to ourselves or +not. Saying that he had given commandment to the accusers +to go down to Cæsarea with their complaints, was different; +because by the time the letter reached Felix, the command would +be given. Of course he could say nothing to the Jews that evening, +as it was needful to send the Apostle away secretly; but +we may be sure that the next day, when the Council demanded +that St. Paul should be brought before them for further examination, +this advice was given to them. The third hour of the night +was about nine o'clock in the evening, and "then the soldiers, as +it was commanded them, took Paul, and brought him by night to +Antipatris," a city about thirty-eight miles from Jerusalem, and +twenty-seven from Cæsarea. It had been rebuilt, like many other +cities, by Herod the Great, who called it Antipatris, after his +father Antipater.</p> + +<p>Here St. Paul was quite out of reach of the Zealots who had +banded to kill him, and so large a guard was therefore quite +unnecessary: so that "on the morrow" the soldiers "left the +horsemen to go with him, and returned to the castle" of Antonia. +The horsemen went on, "who, when they came to Cæsarea, and +delivered the epistle to the governor, presented Paul also before +him. And when the governor had read the letter, he asked of +what province" the prisoner was. And when he understood that +he was of Cilicia, "I will hear thee, said he, when thine accusers +are also come. And he commanded him to be kept in Herod's +judgment hall." Herod's judgment hall, in which Felix commanded +the Apostle to be kept till his accusers should come down, +was a large building erected by Herod the Great as a palace for +himself: part of it was afterwards made into a residence for the +Roman governor of Judæa; and part of it was used as a prison +for prisoners, not charged with any great or serious crime. Here, +then, St. Paul was kept for five days. "And after five days +Ananias the high priest descended," or went down to Cæsarea, +"with the elders, and with a certain orator named Tertullus, who +informed the governor against Paul."</p><p><span class="pagenum"><a name="Page_316" id="Page_316">[Pg 316]</a></span></p> + +<p>An orator was a person who was able to make a good speech +upon any subject set before him. Many men made a business of +this; that is, a man who was able to speak well, would speak +for others, who were not able to do so, on condition of being +paid for his services. Thus, if any man were accused of a crime, +he would get one of these public orators to speak for him at the +time of trial, and try to persuade the Judge that he was innocent, +whether he really were so or not. The same sort of thing is done +amongst us, by barristers—men who have made it their business +to study the laws of their country, in order to advise and help +others who are ignorant in such matters. The Jewish priests and +rulers were so very anxious that Felix should believe St. Paul to be +in the wrong, and condemn him accordingly, that they had engaged +an orator named Tertullus, to come and speak for them, and +make the best of their case; so as to persuade Felix to condemn +St. Paul, and thus gratify their malice.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXV_ST_PAUL_ACCUSED_BEFORE" id="Chapter_XXV_ST_PAUL_ACCUSED_BEFORE"></a><span class="smcap">Chapter XXV.</span>—ST. PAUL ACCUSED BEFORE +FELIX.</h2> + +<p class="noindent"><span class="smcap">Tertullus</span> "informed the governor against Paul,"—that is, he +came to Cæsarea for the express purpose of informing the governor +of the many and serious accusations, which the Jews brought +against the prisoner. The accusers being now come, Felix sat +to judge the matter, and hear what each party had to say. "And +when he was called forth, Tertullus," in the name of the Jewish +priests and rulers, "began to accuse" Paul, "saying, Seeing that +by thee we enjoy great quietness, and that very worthy deeds +are done unto this nation by thy providence, we accept it always, +and in all places, most noble Felix, with all thankfulness. Notwithstanding, +that I be not further tedious unto thee, I pray +thee that thou wouldest hear us of thy clemency a few words."</p> + +<p>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<span class="pagenum"><a name="Page_317" id="Page_317">[Pg 317]</a></span> +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."</p> + +<p>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.</p> + +<p>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."</p> + +<p>In these few words, the Apostle contradicted absolutely the +charges brought against him by his enemies. Felix, he knew,<span class="pagenum"><a name="Page_318" id="Page_318">[Pg 318]</a></span> +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."</p> + +<p>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.</p> + +<p>"And when Felix heard these things, having more perfect +knowledge of that way, he deferred them, and said, When Lysias<span class="pagenum"><a name="Page_319" id="Page_319">[Pg 319]</a></span> +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 <i>because</i> 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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>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<span class="pagenum"><a name="Page_320" id="Page_320">[Pg 320]</a></span> +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 <i>like to hear</i> 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."</p> + +<p>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 <i>is</i> 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,<span class="pagenum"><a name="Page_321" id="Page_321">[Pg 321]</a></span> +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."</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXVI_ST_PAUL_BEFORE_FESTUS" id="Chapter_XXVI_ST_PAUL_BEFORE_FESTUS"></a><span class="smcap">Chapter XXVI.</span>—ST. PAUL BEFORE FESTUS.</h2> + +<p class="noindent"><span class="smcap">"But</span> 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.</p> + +<p>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<span class="pagenum"><a name="Page_322" id="Page_322">[Pg 322]</a></span> +"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."</p> + +<p>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.</p> + +<p>"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.<span class="pagenum"><a name="Page_323" id="Page_323">[Pg 323]</a></span> +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.</p> + +<p>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<span class="pagenum"><a name="Page_324" id="Page_324">[Pg 324]</a></span> +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."</p> + +<p>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.</p> + +<p>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.</p> + +<p>At the time of which we are now speaking, the Jews <i>had</i> +indeed introduced many superstitions into their religion; for +they thought to please God by outward forms and ceremonies,<span class="pagenum"><a name="Page_325" id="Page_325">[Pg 325]</a></span> +whilst they committed all manner of sins, and rejected the +Messiah.</p> + +<p>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."</p> + +<p>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.</p> + +<p>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."</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXVII_ST_PAUL_BEFORE_AGRIPPA" id="Chapter_XXVII_ST_PAUL_BEFORE_AGRIPPA"></a><span class="smcap">Chapter XXVII.</span>—ST. PAUL BEFORE AGRIPPA.</h2> + +<p class="noindent"><span class="smcap">"And</span> 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,<span class="pagenum"><a name="Page_326" id="Page_326">[Pg 326]</a></span> +all persons who came to him on business. This we must +remember was no <i>trial</i> 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.</p> + +<p>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.</p> + +<p>"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<span class="pagenum"><a name="Page_327" id="Page_327">[Pg 327]</a></span> +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."</p> + +<p>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?"</p> + +<p>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.</p> + +<p>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<span class="pagenum"><a name="Page_328" id="Page_328">[Pg 328]</a></span> +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 <i>was</i> 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.</p> + +<p>Having thus replied to Festus, St. Paul, turning to Agrippa, +said, "King Agrippa, believest thou the prophets?" As a Jew,<span class="pagenum"><a name="Page_329" id="Page_329">[Pg 329]</a></span> +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.</p> + +<p>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 +<i>change</i> of religion, but its completion or <i>perfect state</i>, 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."</p> + +<p>It is probable that Agrippa felt much of this; why then did +he not become entirely, not <i>almost</i>, 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.</p> + +<p>To be <i>almost</i> 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 <i>almost</i> Christians, +who will never be received as good and faithful servants by our +heavenly Master.</p> + +<p>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."</p><p><span class="pagenum"><a name="Page_330" id="Page_330">[Pg 330]</a></span></p> + +<p>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.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXVIII_ST_PAUL_BEGINS_HIS_FOURTH" id="Chapter_XXVIII_ST_PAUL_BEGINS_HIS_FOURTH"></a><span class="smcap">Chapter XXVIII.</span>—ST. PAUL BEGINS HIS FOURTH +VOYAGE.</h2> + +<p class="noindent"><span class="smcap">St. Paul's</span> 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, pronounced 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 Cæsar." Having done so, +no prisoner could be set at liberty, without the express command +of the Emperor.</p> + +<p>Agrippa's opinion would incline the unprejudiced Jews not +to believe all that the priests and elders had said against St. Paul; +and it would make Festus write a favourable report of his case to +Rome. Probably it was owing to what Agrippa now said, that +St. Paul met with kind treatment, both on the voyage to Italy +and after his arrival in Rome.</p> + +<p>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 com<span class="pagenum"><a name="Page_331" id="Page_331">[Pg 331]</a></span>posed +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, <span class="smcap">a.d.</span> 60.</p> + +<p>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.</p> + +<p>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. <i>Why</i> 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.</p> + +<p>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.</p><p><span class="pagenum"><a name="Page_332" id="Page_332">[Pg 332]</a></span></p> + +<p>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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>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<span class="pagenum"><a name="Page_333" id="Page_333">[Pg 333]</a></span> +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 <i>no</i> sacrifice of beasts ever +could have done.</p> + +<p>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.</p> + +<p>"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.</p> + +<p>A change in the weather at this time, confirmed those who +were anxious to reach Phenice, in their opinion that it might be<span class="pagenum"><a name="Page_334" id="Page_334">[Pg 334]</a></span> +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.</p> + +<p>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.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_335" id="Page_335">[Pg 335]</a></span></p> + +<h2><a name="Chapter_XXIX_THE_SHIP_RUNS_AGROUND" id="Chapter_XXIX_THE_SHIP_RUNS_AGROUND"></a><span class="smcap">Chapter XXIX.</span>—THE SHIP RUNS AGROUND.</h2> + +<p class="noindent"><span class="smcap">St. Luke</span> having mentioned the undergirding of the ship, adds, +"and, fearing lest they should fall into the quicksands, strake +sail, and so were driven."</p> + +<p>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;<span class="pagenum"><a name="Page_336" id="Page_336">[Pg 336]</a></span> +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."</p> + +<p>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.</p> + +<p>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."</p> + +<p>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.</p> + +<p>"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 <i>below</i> 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.</p> + +<p>In order to understand what follows, we must remember that +although <i>now</i> anchors are always let down from the <i>prow</i>, or fore +part of the ship, it was the custom of the ancients to let them +down from the <i>stern</i>, or hind part of their vessels. Some of the<span class="pagenum"><a name="Page_337" id="Page_337">[Pg 337]</a></span> +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.</p> + +<p>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."</p> + +<p>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.</p> + +<p>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<span class="pagenum"><a name="Page_338" id="Page_338">[Pg 338]</a></span> +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 <i>use</i> all our efforts, and make use of every means +which the Lord places within our reach.</p> + +<p>"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.</p> + +<p>"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."</p> + +<p>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<span class="pagenum"><a name="Page_339" id="Page_339">[Pg 339]</a></span> +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.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXX_THE_SHIPS_COMPANY_SAVED" id="Chapter_XXX_THE_SHIPS_COMPANY_SAVED"></a><span class="smcap">Chapter XXX.</span>—THE SHIP'S COMPANY SAVED.</h2> + +<p class="noindent"><span class="smcap">In</span> the hopeless condition of the ship, gradually breaking up from +the violence of the waves which beat upon the hind part, whilst +the fore part was held fast on the bank, all possibility of guarding +the prisoners was at an end. "And the soldiers' counsel was to +kill the prisoners, lest any of them should swim out, and escape." +They probably feared, that even under such peculiar circumstances, +if any of the prisoners under their charge escaped, they would be +blamed and punished by the Roman Government; which treated +with great severity any fault or carelessness committed by soldiers, +or others trusted with the charge of criminals. But the centurion, +"willing to save Paul," to whom he must have felt that their +safety was owing, "kept them from their purpose; and commanded +that they which could swim should cast themselves first +into the sea, and get to land: and the rest, some on boards, and some +on broken pieces of the ship"; in short, anything which would +float on the top of the water, and so keep them from sinking, whilst +the wind and the waves would drive them to the shore. "And +so it came to pass, that they escaped all safe to land." There have +been many wonderful escapes of shipwrecked persons, but that +276 people, many of whom could not swim, should all have got +safe to the shore in such a storm, must be looked upon as the +miraculous fulfilment of the Lord's promise to St. Paul, that there +should be no loss of any man's life. "And when they were +escaped, then they knew that the island was called Melita."</p> + +<p>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<span class="pagenum"><a name="Page_340" id="Page_340">[Pg 340]</a></span> +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 <i>that</i> +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 <i>torpid</i>, 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."</p> + +<p>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."</p> + +<p>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.</p> + +<p>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.</p><p><span class="pagenum"><a name="Page_341" id="Page_341">[Pg 341]</a></span></p> + +<p>Then, again, Meleda <i>is</i> 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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>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.</p><p><span class="pagenum"><a name="Page_342" id="Page_342">[Pg 342]</a></span></p> + +<p>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 <i>fore</i> 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.</p> + +<p>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."</p> + +<p>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<span class="pagenum"><a name="Page_343" id="Page_343">[Pg 343]</a></span> +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.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXXI_ST_PAUL_A_PRISONER_AT_ROME" id="Chapter_XXXI_ST_PAUL_A_PRISONER_AT_ROME"></a><span class="smcap">Chapter XXXI.</span>—ST. PAUL A PRISONER AT ROME.</h2> + +<p class="noindent"><span class="smcap">The</span> centurion Julius had now finished his work, he had brought +St. Paul from Cæsarea to Rome, as he had been ordered to do. +On the way, he had seen wonderful things, which must have +convinced him that the prisoner whom he was now to deliver into +the charge of others, was a good and holy man, under the especial +protection of his God; and he had moreover seen that this God +was great and powerful, and able to command the wind and +waves, as none of the gods worshipped by the heathen, could do. +Whether he, or any other of St. Paul's fellow voyagers, became +Christians, we are not told.</p> + +<p>St. Luke tells us, "And when we came to Rome, the +centurion delivered the prisoners to the captain of the guard: but +Paul was suffered to dwell by himself with a soldier that kept +him." It was probably owing to what Festus had written after +Agrippa's interview with his prisoner, that he was now allowed +to live in a hired house of his own, with merely one soldier to +guard him; instead of being shut up in prison, as he would have<span class="pagenum"><a name="Page_344" id="Page_344">[Pg 344]</a></span> +been, had he been supposed to have broken any of the Roman +laws. According to custom, he was probably linked by a small +chain to this soldier, but he was not prevented from seeing +anybody who came to him; and he soon made use of this liberty, +for "it came to pass, that after three days Paul called the chief +of the Jews together: and when they were come together, he +said unto them, Men and brethren, though I have committed +nothing against the people, or customs of our fathers, yet was I +delivered prisoner from Jerusalem into the hands of the Romans, +who, when they had examined me, would have let me go, because +there was no cause of death in me. But when the Jews spake +against it, I was constrained to appeal unto Cæsar; not that I +had ought to accuse my nation of. For this cause therefore have +I called for you, to see you, and to speak with you: because that +for the hope of Israel I am bound with this chain."</p> + +<p>St. Paul was anxious that the Jews at Rome should not be +prevented from listening to his teaching, by the idea that he was +a prisoner on account of any crimes he had committed; and as they +might, perhaps, have heard some account of all that had happened +at Jerusalem, he took the earliest opportunity of explaining, that +he had done nothing contrary to the religion taught by Moses; and +that, in fact, the only reason for which he was a prisoner was, that +he had preached of the coming of the Messiah, and of the future +resurrection of all men,—matters taught by all the prophets, and +so firmly believed by the Children of Israel in all ages, that the +doctrine might truly be called "The hope of Israel"; for upon +it, depended all their hope of obtaining favour and mercy from +the Almighty. The Jews of Rome, however, had heard nothing +of the treatment which St. Paul had received from their brethren +in Jerusalem, "And they said unto him, We neither received +letters out of Judæa concerning thee, neither any of the brethren +that came shewed or spake any harm of thee. But we desire to +hear of thee what thou thinkest: for as concerning this sect, we +know that everywhere it is spoken against."</p> + +<p>These Jews were not prejudiced against St. Paul, but were +willing to listen to all he had to say. They knew that the +Christians, "this sect," as they called them, were much spoken +against, and that while some thought their doctrines were true +and right, others said they were false and mischievous,—likely to +make men <i>wicked</i> instead of good,—and ought not, therefore, to +be attended to at all.</p><p><span class="pagenum"><a name="Page_345" id="Page_345">[Pg 345]</a></span></p> + +<p>Under these circumstances, the Jews at Rome were anxious +to hear from St. Paul's own mouth, a true account of the doctrines +which he taught. The Apostle was only too glad of having such +an opportunity of explaining the truths of the Gospel to the Jews.</p> + +<p>"And when they had appointed him a day, there came many +to him into his lodging; to whom he expounded and testified the +kingdom of God, persuading them concerning Jesus, both out of +the law of Moses, and out of the prophets, from morning till +evening,"—that is, he showed them from what had been said +both by Moses and the prophets, that Jesus of Nazareth was +indeed the Messiah, promised to faithful Abraham, as the Son or +Seed in Whom all nations of the earth should be blessed. For +one whole day, from morning till evening, did the Apostle argue +with these Jews, trying to persuade them to become followers of +Jesus: with some he succeeded; with some he failed: for St. Luke +says, "And some believed the things which were spoken, and +some believed not. And when they agreed not among themselves, +they departed, after that Paul had spoken one word." This "one +word" of which St. Luke speaks, was a quotation from the +writings of the prophet Isaiah, showing them, that by their +obstinate refusal to believe the Word of God, they put themselves +amongst the number of those, who would be left in their own +wilful blindness: and that the Gospel, or words of Salvation, +would be preached to the Gentiles, and that they would be far +more willing to receive it, than the Jews had ever been. The +Apostle's speech, or "one word," addressed to these unbelieving +Jews, was, "Well spake the Holy Ghost by Esaias the prophet +unto our fathers, saying, Go unto this people, and say, Hearing +ye shall hear, and shall not understand; and seeing ye shall +see, and not perceive: for the heart of this people is waxed +gross, and their ears are dull of hearing, and their eyes have they +closed; lest they should see with their eyes, and hear with their +ears, and understand with their heart, and should be converted, +and I should heal them. Be it known therefore unto you, that +the salvation of God is sent unto the Gentiles, and that they will +hear it."</p> + +<p>We have read the words which St. Paul spake to the +unbelieving Jews, "And when he had said these words, the Jews +departed, and had great reasoning among themselves." Whether +their "reasoning," or talking together, led to the conversion of +any of them, we do not know. Nor are we told of any trial of<span class="pagenum"><a name="Page_346" id="Page_346">[Pg 346]</a></span> +St. Paul taking place, either before the Emperor himself, or by +persons appointed by him: all that we do know is, that "Paul +dwelt two whole years in his own hired house, and received all +that came in unto him, preaching the kingdom of God, and +teaching those things which concern the Lord Jesus Christ, with +all confidence, no man forbidding him." This shows that St. +Paul enjoyed a great deal of liberty, although he was still +considered as a prisoner, and could not leave Rome.</p> + +<p>During these two years, St. Paul, besides preaching to all who +would hear him, wrote Epistles to the Ephesians; Philippians, +or inhabitants of Philippi; to the Colossians, or people of +Colossé, in Asia Minor; and one to Philemon, a rich man of +Colossé. In these Epistles he speaks of himself as a "prisoner," +and mentions his "bonds."</p> + +<p>You will remember all that happened at Ephesus, and how +long St. Paul remained there at one time; and how on another +occasion he sent for the elders to Miletus, and took leave of them, +knowing that he should see them again no more. That was three +years before the time of which we are now speaking: but St. Paul +had not forgotten them, and therefore, in the year 61 (<span class="smcap">a.d.</span>), he, +being a prisoner at Rome, wrote an Epistle, or Letter, to the +Christians at Ephesus. In this Epistle, the Apostle speaks to +the Ephesians of the great mercy shown by God to the Gentiles +(amongst whom they themselves were), in allowing them to share +the blessings of the Gospel, without being required to keep the +Law of Moses. In return for such great mercy, St. Paul entreats +the Ephesians to show their gratitude by their conduct, and to +walk worthy of the vocation wherewith they were called. "Vocation" +means calling, profession, employment, state, or condition: +they were <i>called</i> to be Christians; their <i>profession</i> was that they +were His servants; their <i>employment</i> ought to be doing the Will +of God: by the atonement of Jesus, they had been brought into +a state or condition for obtaining salvation, and now they must +try to walk worthy of their vocation: leading in all things such +a life as was expected from the followers of the Holy Jesus, who +are bound to follow His example to the extent of their powers. +What St. Paul said on this subject, equally applies to us; for our +vocation is the same as that of the Ephesians, and we must strive +hard to work worthy of it, that is, to be good Christians. In this +Epistle, many particular rules are given for the conduct of Christians; +one of which is, "Children, obey your parents." St. Paul<span class="pagenum"><a name="Page_347" id="Page_347">[Pg 347]</a></span> +had, as we have read, established during his second journey +a Church, or company of believers, at Philippi, in Macedonia. +We shall remember how Lydia showed her gratitude to St. Paul, +and how the imprisonment of him and Silas, led to the conversion +of the jailor, who became a true believer in Jesus.</p> + +<p>During his Third Journey, St. Paul again went into Macedonia, +after the riot at Ephesus, and then he visited Philippi once more. +The Philippians, grateful to God for the gift of the holy Gospel +received through St. Paul, were anxious to do whatever they could +for the Apostle; and whilst he was preaching at Thessalonica, +the chief town in their part of the country, the Christians of +Philippi, who were but a small company, twice sent money to +St. Paul, that the success of his teaching might be in no way +hindered, by his having to depend upon the Thessalonians for the +supply of his temporal wants. They did the same thing again +whilst St. Paul was at Corinth; and now, hearing that he was in +confinement at Rome, they feared that he might be badly off for +food and other necessary things. A collection was therefore +made amongst the Christians at Philippi, and the sum thus +collected was sent to Rome by Epaphroditus, one of their +Pastors, or Ministers.</p> + +<p>St Paul was truly thankful for this timely supply; for before +Epaphroditus came, he really had been in great want of +necessaries: he could not work at his trade of tent-making now +he was a prisoner, and he did not think it advisable to ask +assistance from the Christians at Rome.</p> + +<p>Epaphroditus stayed at Rome for several months; and during +the time he became extremely ill. After he got well again, +St. Paul sent him back to Philippi: and by him, he sent an +Epistle, which he had written to thank the Philippians for their +thoughtful care of him in his time of need. In this Epistle, also, +the Apostle begs the Christians of Philippi not to listen to false +teachers, who tried to draw them away from the truth as he had +taught it to them; but to try to obey the Lord in all things, and +continue to love each other. As usual in all his Epistles, St. Paul +gives the Philippians much good advice and many holy precepts: +he also speaks much of Jesus Christ, and of the necessity of loving +Him, and following His example.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_348" id="Page_348">[Pg 348]</a></span></p> + +<h2><a name="Chapter_XXXII_ST_PAUL_SET_AT_LIBERTY" id="Chapter_XXXII_ST_PAUL_SET_AT_LIBERTY"></a><span class="smcap">Chapter XXXII.</span>—ST. PAUL SET AT LIBERTY.</h2> + +<p class="noindent"><span class="smcap">The</span> Epistle to the Colossians was also written by St. Paul whilst +he was a prisoner at Rome: probably about the end of the year 62 +(<span class="smcap">a.d.</span>). Colossé was a city of Phrygia, where St. Paul had founded +a Church; that is, converted a certain number to be believers or +Christians, during his First or Second Journey, when he was +travelling throughout Asia Minor. The believers of Colossé, +having heard of the Apostle's imprisonment at Rome, sent one of +their ministers, named Epaphras, to see how he was treated; and +also to give him an account of how the Church at Colossé was +going on. After hearing all that Epaphras could tell him, St. Paul +wrote an Epistle, which he sent to the Colossians by Tychicus, of +whom he speaks as a "beloved brother," that is, a faithful fellow +Christian. Tychicus was accompanied to Colossé by Onesimus, +of whom we shall say more presently.</p> + +<p>In this Epistle to the Colossians, St. Paul proves, that man's +only hope of salvation rests upon the atonement made by Jesus +Christ; and he shows, therefore, how wrong the Jews were to +insist upon the observance of the Law of Moses, as if that could +save them. He also warned the Colossians not to be led away +by the errors of the philosophers, or wise men, who taught doctrines +<i>not</i> taught by the Gospel. He exhorts them to show their +faith in Christ by holiness of life, and the due performance of +every duty to their fellow creatures; and entreats them to +"continue in prayer, and watch in the same with thanksgiving." +St. Paul ends this letter, by telling the Colossians that they will +hear everything concerning him from Tychicus and Onesimus, by +whom he had sent the Epistle.</p> + +<p>Onesimus, who is here spoken of, had been the slave of a rich +man of Colossé, named Philemon, who had been converted to +Christianity by St Paul. Onesimus ran away from his master, +to whom he belonged, and thus robbed him of his services; and +some think he also robbed Philemon of money. Onesimus fled to +Rome; and there God inclined this runaway slave to listen to the +teaching of St. Paul, and, in consequence, he became a Christian +and was baptized: after this, the Apostle kept Onesimus with him +for some time, that he might see whether his conduct showed that +he was really and truly a Christian. He soon saw that this was<span class="pagenum"><a name="Page_349" id="Page_349">[Pg 349]</a></span> +the case; and indeed Onesimus gave a strong proof of the change +in his heart and feelings, by wishing to go back to Colossé, and +give himself up again as a slave to Philemon, in order to make +up for the injury he had done him by running away. In doing +this, Onesimus ran some risk; for the laws of Phrygia allowed +a master to punish a runaway slave very severely, and even put +him to death if he pleased: but he felt that it was his duty to go +back, and make amends for the wrong he had done; and therefore +he went, trusting in God to save him, or to enable him to bear +whatever punishment might be inflicted. St. Paul felt a great +interest in Onesimus, whom he speaks of as his son, because he +had converted him to the new life of a Christian; and therefore +he wrote to Philemon, earnestly begging of him not only to pardon +Onesimus for any wrong he had done him, but also now to +receive him, not as a servant, but as a fellow Christian, "a brother +beloved." We are not told in the Scriptures any more on this +subject, but there can be no doubt that Philemon did all that +St. Paul requested.</p> + +<p>There is reason to believe that Onesimus became a preacher +of the Gospel: some people think that he was afterwards Bishop +of Ephesus, and that he finally suffered martyrdom at Rome: but +this is not certain. St. Paul was not the only Apostle who wrote +Epistles, though he wrote twice as many as all the other Apostles +put together.</p> + +<p>During this time, when St. Paul was a prisoner in Rome, +St. James wrote the Epistle which bears his name. St. James +was, we must remember, head or Bishop of the Church at +Jerusalem; and from Jerusalem he wrote his Epistle, not to the +inhabitants of any particular place, but to the Jewish Christians +in general; that is, to those Christians who had been Jews before, +wherever they might now be residing. In this Epistle, St. James +warns those to whom he wrote, not to be led away to follow any +of the bad practices which were but too common in those days; +and he also explained to them, that they were mistaken as to the +meaning of some of the doctrines taught by St. Paul, who had +never preached anything that was not quite according to the Will +of God. St. James also gave many precepts for the conduct of +Christians, and for the due performance of their various duties—encouraging +them to try, by showing that the Lord had promised +success to those who do really try. "Resist the devil, and he +will flee from you." "Draw nigh to God, and He will draw nigh<span class="pagenum"><a name="Page_350" id="Page_350">[Pg 350]</a></span> +to you." "God resisteth the proud, but giveth grace unto the +humble." "Humble yourselves in the sight of the Lord, and He +shall lift you up." These are texts full of encouragement to all +Christians, to the end of time. And equally necessary for us +now, as for the believers to whom St. James wrote, are, "Be ye +doers of the word, and not hearers only, deceiving your own +selves." "Speak not evil one of another." "Grudge not one +against another"; and all the other warnings and precepts +contained in this short, but beautiful Epistle, written by St. James.</p> + +<p>Some time in the course of the year 62 (<span class="smcap">a.d.</span>), St. Paul was set +completely at liberty, so that he might go wherever he pleased: +but he did not immediately quit Rome, but remained there till +he had completed two years; "preaching the kingdom of God, +and teaching those things which concern the Lord Jesus Christ, +with all confidence, no man forbidding him." The Roman +Emperor Nero had not made any law to forbid the Christian +religion being preached and followed; the Jews did not therefore, +dare to persecute St. Paul at Rome; for by his being set at +liberty, the Roman Government had shown that they considered +him an innocent man, unjustly accused by his fellow countrymen. +It seems that one reason why St. Paul now remained in Italy was, +that he expected Timothy to join him in Rome, and then set out +with him on another voyage. Whilst St. Paul was thus waiting +for Timothy, he wrote his Epistle to the Hebrews. The object of +this Epistle was to convince the Hebrews or Jews, of the truth +of the Gospel; and in it, he pointed out that everything which he +had told them of Christ's human and divine nature, of His +Atonement and Intercession, agreed perfectly with all that the +Scriptures of the Old Testament, the writings of Moses and +the Prophets, had said of the Messiah. He showed them that the +Gospel was far superior to the Law; for that, in fact, the Law had +only been given to prepare the way for the Messiah, and to lead +men to believe in Him and to serve Him.</p> + +<p>The Bible gives us no further account of St. Paul's travels, +but we have reason to believe, that after Timothy had joined +him at Rome, they went to Spain and Britain, and to other +western countries, preaching the Gospel everywhere, and converting +great numbers of his hearers. After this voyage to the West, +St. Paul appears to have visited Jerusalem again; and then to +have gone through Syria and other parts of Asia Minor, and so +on even into Macedonia; this we gather from one of his Epistles,<span class="pagenum"><a name="Page_351" id="Page_351">[Pg 351]</a></span> +in which he says, that at Miletum he had been obliged to leave +one of his companions, called Trophimus, who was too ill to go on +any further, and that at Troas he had left a cloak and some +parchments. Parchment is the skin of sheep, prepared in +a particular manner, so as to be fit to write upon. Very soon +after St. Paul left Jerusalem, to make this Fifth and last Journey, +St. James was killed at Jerusalem by the unbelieving Jews. Festus, +the Roman governor, died; and before his successor, Albinus, +could get to Judæa, the Jews raised a tumult, and St. James is +said to have been thrown down from some part of the temple, and +then knocked on the head with a club or heavy stick. Albinus, +when he did come, proved himself to be a very bad ruler; for he +was so extremely fond of money, that in order to get it, he was +not only guilty of great oppression, but he allowed the people to +commit all sorts of wickedness without being punished, if they +would only give him a sufficient sum of money. He was not +governor for long, but was succeeded by Gessius Florus, about +<span class="smcap">a.d.</span> 64.</p> + +<p>This Gessius Florus was one of the worst of men, and the Jews +suffered dreadfully under his government, for he pillaged whole +provinces; encouraged the banditti, on condition that they gave +him part of their plunder; he robbed the sacred treasury, and +even tried to excite the Jews to open rebellion, in order that, in +the confusion, no complaints of his conduct might be carried to +Rome. Awful indeed were the evils which now began to fall +upon the unhappy Jews, who had provoked the wrath of God by +their rejection of the Messiah. In consequence of the sad state +of Judæa, many of the inhabitants sought refuge in foreign +countries; those who remained applied to Cestius Gallus, the +governor of Syria, and earnestly begged that he would deliver +them from the cruel tyranny of Florus. Gallus, instead of +inquiring into Florus's conduct, sent the Jews away, merely +telling them their governor should behave better for the future, +which, however, he did not do.</p> + +<p>In the year 65 (<span class="smcap">a.d.</span>), there was a fire at Rome, which burnt +a great many houses, and did much damage in the city; the +Emperor Nero himself was greatly suspected of having caused it, +in order to have an excuse for persecuting the Christians: he +delighted in the sufferings and miseries of others, and would have +no pity for the poor creatures who would lose all their property +in such a fire. At any rate, Nero chose to accuse the Christians<span class="pagenum"><a name="Page_352" id="Page_352">[Pg 352]</a></span> +of having set fire to the city, and on this pretence they were now +treated with the greatest cruelty; tortured first, and then put to +death in many barbarous ways. When this persecution began, it +is probable that St. Paul was in the island of Crete; but, on +hearing of the sufferings of the Christians at Rome, he immediately +went there, to strengthen and encourage the brethren to bear any +torture, and even death itself, rather than give up their religion. +He comforted them by reminding them of the love of Christ, and +by assuring them that His blessing would rest upon them, whether +they lived or died. St Paul was not long allowed to carry on +this good work, for he was himself imprisoned on account of his +religion; and he saw plainly that he should soon be called upon +to give up his life for the sake of his divine Master; but this +prospect did not disturb him; he was ready and willing to go, and +be with Christ.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXXIII_MARTYRDOM_OF_ST_PAUL" id="Chapter_XXXIII_MARTYRDOM_OF_ST_PAUL"></a><span class="smcap">Chapter XXXIII.</span>—MARTYRDOM OF ST. PAUL +AND ST. PETER.</h2> + +<p class="noindent"><span class="smcap">St. Paul</span>, feeling that he was about to be taken away from earth, +wrote to take leave of Timothy, whom he had loved as his own +son. This letter, which is called "The Second Epistle of Paul +the Apostle to Timothy," gave him such advice as the Apostle +thought might be useful to him.</p> + +<p>The First Epistle to Timothy has already been mentioned, as +having been written nine years before, when St. Paul went into +Macedonia, after the riot at Ephesus, where he had left Timothy +to direct the affairs of the Church.</p> + +<p>In this Second Epistle, St Paul entreats Timothy to keep +steadfastly in the faith of the Gospel, in spite of every danger. +In this Epistle the Apostle declares his willingness to die; his +conscience told him that ever since he became a follower of Jesus, +he had tried to please his heavenly Master; and therefore he felt, +that he should enjoy in heaven that happiness which God has +promised to all who truly love and serve Him. St. Paul's own +words are, "I am now ready to be offered, and the time of my +departure is at hand. I have fought a good fight, I have finished +my course, I have kept the faith: henceforth there is laid up for +me a crown of righteousness, which the Lord, the righteous judge,<span class="pagenum"><a name="Page_353" id="Page_353">[Pg 353]</a></span> +shall give me at that day: and not to me only, but unto all them +also that love his appearing."</p> + +<p>We must all try to fight a good fight against the Devil, and +all our own sinful tempers and wishes: we too must keep the +faith, doing all those things which the Gospel bids Christians do: +then when we have finished our course, and done the work given +us to do, we, like St. Paul, may hope, that for the sake of Jesus +Christ, we shall be looked upon as righteous, and as such, +be received into everlasting happiness.</p> + +<p>Very soon after writing this Second Epistle to Timothy, +St. Paul suffered martyrdom by command of Nero, because he +would not renounce his faith, and bow down to the false gods of +the heathen. Being a freeman of Rome, St. Paul was put to +death by having his head cut off with a sword, instead of being +given to be devoured by wild beasts, as the Christians usually +were. The Apostle died in the month of June, <span class="smcap">a.d.</span> 66. Slaves +and persons guilty of great crimes, were often condemned to fight +with wild beasts, who of course tore them to pieces: this was a +most cruel barbarous way of putting even the greatest criminals +to death; and yet to such a fate were Christians condemned, +because they would not "deny the Lord Who bought them!"</p> + +<p>It is dreadful to think that the people delighted in witnessing +such dreadful fights, which took place in the amphitheatres. +These amphitheatres were buildings without roofs; each consisting +of a large space enclosed by walls of moderate height, called the +arena; and rows of seats outside the wall of the arena, rising +up like steps to the outward wall of the building. From these +seats, which were always crowded, the spectators could see +whatever was going on in the arena.</p> + +<p>About the time that St. Paul suffered martyrdom at Rome, +strange and awful sights were seen at Jerusalem: the Almighty +thus warning His once-favoured people, that as they had forsaken +Him, so He had given them up; and that all the evils foretold +by Jesus Christ, were now about to fall upon their devoted city.</p> + +<p>The cruel and unjust conduct of their Governor Florus, and +the consequent anger of the people, threatened to produce a war +in Judæa; and in addition to this there were famines and earthquakes, +and fearful sights in the heavens. Just before the +Passover, when a multitude of people were assembled at Jerusalem +to keep it, on a sudden, in the middle of the night, such a brilliant +light shone round the temple and the altar, that it seemed to be<span class="pagenum"><a name="Page_354" id="Page_354">[Pg 354]</a></span> +day. A few days afterwards, just before the sun set, chariots and +troops of soldiers were seen passing through the clouds, fighting +with each other. Then the eastern gate of the temple, which +was of solid brass, and so heavy that twenty men could hardly +open or shut it, flew open of itself one night, although it was +fastened with strong bars and bolts. At the Feast of Pentecost, +when the Priests were going into the inner temple by night to +attend to their duties, they heard voices saying, "Let us depart +hence"; and immediately there was a noise as of a multitude of +people, rushing forth out of the temple.</p> + +<p>These and other wonderful signs must have filled the Jews +with alarm; whilst real troubles were daily increasing upon them.</p> + +<p>There had long been a dispute between the Syrians and the +Jews, as to which of them had the best right to the city of +Cæsarea Philippi, built on the borders of the two countries. +In the time of Felix, the two parties were preparing to fight for +the possession of it; but the governor stopped them for a time, +and sent the chiefs of both nations to Rome, to plead their cause +before the Emperor. Nothing had then been decided; but now, +in the year <span class="smcap">a.d.</span> 66, Nero declared that the town of Cæsarea +Philippi should belong to the Syrians. This decision was very +displeasing to the Jews, and led to a dreadful war, which ended +in the destruction of Jerusalem a few years later. But before +we go on with this subject, we must go back a little, and say a +few words about St. Peter.</p> + +<p>The Book of Acts tells us nothing more of the Apostle +St. Peter after the Council held by St. James and the Church at +Jerusalem, when "Paul and Barnabas, and certain other of them," +were sent up from Antioch "to Jerusalem, unto the Apostles and +elders," to inquire whether it was needful for the Gentiles who +became Christians, to be also "circumcised after the manner of +Moses," and "to keep the law." When there had been much +disputation on the subject, St. Peter spake out boldly; reminding +the assembly of the conversion of Cornelius, and telling them +that after what God had then done, it would be quite wrong to +require the Gentiles to be circumcised and keep the Law of +Moses. This speech decided the matter; and St. James then gave +sentence, that the Ceremonial Law was not binding upon the +Gentile converts.</p> + +<p>Soon after this, St. Peter and St. Paul were together at +Antioch; and there, St. Peter, in his eagerness to please the Jews,<span class="pagenum"><a name="Page_355" id="Page_355">[Pg 355]</a></span> +withdrew himself from the Gentiles, as thus countenancing the +idea that being uncircumcised, they were not fit company for the +Jews. St. Paul blamed him, and showed him that he was doing +wrong, since he himself knew, that in the sight of God there +would be no difference between Jew and Gentile, circumcision or +uncircumcision, when once they became believers in Jesus Christ. +This happened <span class="smcap">a.d.</span> 49.</p> + +<p>Where St. Peter spent the next seventeen years, we do not +know; but wherever he was, we may be quite sure that he +zealously preached the Gospel, and endeavoured to bring all men +to believe in Jesus Christ. It is most likely that St. Peter came +to Rome just before or after St. Paul's martyrdom, in the year +66 (<span class="smcap">a.d.</span>); and he then wrote his First Epistle. This Epistle was +not written to the inhabitants of any particular place, but +generally, to all the Jewish Christians, who had been forced by +persecution to leave their own land and take refuge in heathen +countries; and also to those Gentiles who had become Christians, +and were now living in many different countries. In his Epistle, +St. Peter entreats all to whom he writes, to keep steady to their +religion, and suffer anything rather than give it up. He also +shows them how necessary it is that they should lead holy and +blameless lives, not only for their own sake, that they might +obtain the blessing of God, but also to show all men, that +Christians were in every respect better than any other men. +St. Peter speaks of writing from "Babylon"; but by Babylon, +he means the city of Rome, which in figurative language he calls +Babylon, because in the idolatry and wickedness of its inhabitants, +it resembled that ancient city. Besides this, the real Babylon +was the place where the Jews, then the Church of God, suffered +much during their long captivity; and now the Christian Church +was suffering fearful things at Rome. St. Peter might well then use +the figurative language so common amongst the Jews at that +time, and speak of wicked, persecuting Rome, as "Babylon." It +was prudent moreover to do so, for had the Christians spoken +openly and plainly of Rome, they would have provoked the anger +of the Romans; and though the Christians suffered patiently all +that was laid upon them, they never provoked persecution +unnecessarily. St. Peter did not long escape persecution; and +with the prospect of a cruel death before him, he wrote his Second +Epistle to the Jewish and Gentile Christians in all countries, to +warn them not to listen to the doctrines of false teachers, but to<span class="pagenum"><a name="Page_356" id="Page_356">[Pg 356]</a></span> +keep firm in the faith of the holy Gospel, which he and the other +Apostles had taught. In this Letter, he gives many directions for +living a holy life; and reminds those to whom he writes, that +the Lord Jesus Christ will one day come to judge the world, and +that all who believe this, must try to be then found blameless, +without spot of sin. This applies just as well to each one of us, +as it did to those to whom St. Peter originally wrote: let us +therefore watch and pray, that we may, as he says at the end of +this Epistle, "grow in grace, and in the knowledge of our Lord +and Saviour Jesus Christ."</p> + +<p>Very soon after he had written this Second Epistle, the death +which St. Peter had expected came upon him. He who had once +denied his Lord from fear, now boldly refused to give up his religion +to purchase safety: he was therefore sentenced to be crucified, +according to what the Lord had foretold to him long before; +saying, "When thou shalt be old, thou shalt stretch forth thy +hands, and another shall gird thee, and carry thee whither thou +wouldest not." From histories of that time, we learn that St. Peter, +not thinking himself worthy to die in the same manner as his +blessed Lord and Master, begged that he might be fastened to the +cross with his head downward: this must greatly have increased +his sufferings for the time they lasted, though it probably caused +him to die sooner. St. Peter was thus crucified at Rome with his +head downward, <span class="smcap">a.d.</span> 68, when Nero had been Emperor for +fourteen years; and, as we believe, about two years after +St. Paul's death; though some people think that St. Peter was +put to death first. We cannot, of course be quite sure; but it is +most probable as we have said, that St. Paul was beheaded +<span class="smcap">a.d.</span> 66, and that St. Peter was crucified <span class="smcap">a.d.</span> 68. Nero died +very soon after the crucifixion of St. Peter, and in the short space +of one year, three different Emperors, Galba, Otho, and Vitellius, +succeeded each other.</p> + +<p>We must now return to Jerusalem.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXXIV_VESPASIAN_SENT_INTO_JUDAEA" id="Chapter_XXXIV_VESPASIAN_SENT_INTO_JUDAEA"></a><span class="smcap"><span class="smcap">Chapter</span> XXXIV.</span>—VESPASIAN SENT INTO JUDÆA.</h2> + +<p class="noindent"><span class="smcap">The</span> decree of the Emperor giving Cæsarea Philippi to Syria, was +no sooner known, than the Jews in all parts of Judæa took up arms. +Agrippa happened at this time to be in Jerusalem, and he did<span class="pagenum"><a name="Page_357" id="Page_357">[Pg 357]</a></span> +his best to show the Jews the extreme folly of trying to fight +against such a powerful people as the Romans, and begged and +entreated of them not to rebel, and so bring misery upon themselves. +Instead of listening to this wise and kind advice, the Jews +were so enraged with Agrippa for giving it, that he was obliged +to leave the city at once, to save himself from their violence. +War now raged on every side, and fearful acts of cruelty were +perpetrated by both parties. Thousands and thousands of Jews +were massacred at Cæsarea, at Ptolemais, and even at Alexandria; +and at Jerusalem, the soldiers of Florus put 3,500 to death in one +day. The Jews acted in the same manner as far as they could, +and murdered great numbers both of Syrians and Romans. Upon +this general revolt of the Jews, Cestius Gallus the governor +of Syria, marched with a large army into Judæa and Galilee; +burning all the towns and villages in his way, and killing the +inhabitants.</p> + +<p>Near Jerusalem he was met by a great number of Jews, who +attacked him with such fury, that his whole army was in the +greatest danger. Agrippa, who with a body of troops had joined +Gallus, now again attempted to stop further bloodshed, and sent +two of his officers to speak to his countrymen, the Jews, and +propose terms of peace. The enraged Jews, however, killed one +of the officers, whilst the other escaped wounded: Gallus then +advanced with his whole army, defeated the rebellious Jews, and +took possession of the lower parts of Jerusalem. Had he at once +attacked the upper part of the city, and laid siege to the forts, +it is probable that he would have taken the whole, and then the +war must have ended. But, as a writer of that time says, "it +seems as if God, being angry with the Jews, had determined that +they should expiate their sin by the most severe suffering, and +would not therefore allow the war to end so soon."</p> + +<p>Some say, Gallus was advised to retire by some of his own +officers, who had been bribed to do so by Florus. However that +maybe, Gallus suddenly went away with his army: his retreat gave +the Jews fresh hopes, and they pursued him even to his camp at +Gibeon, about six miles from Jerusalem: here, the Jews attacked +the Syrians with the greatest fury, and killed more than 5,000 of +them; whilst Gallus escaped by night.</p> + +<p>Leaving the history of this terrible war for a few minutes, we +must speak of another Epistle to be found in the New Testament, +where it is called "The General Epistle of Jude." The writer<span class="pagenum"><a name="Page_358" id="Page_358">[Pg 358]</a></span> +of this Epistle was, the "Judas (not Iscariot)" mentioned by +St. John; whom St. Luke tells us (ch. vi.) was the brother of +James; and he appears to have been the same person whom +St. Mark (ch. iii.) calls "Thaddeus," and of whom St. Matthew +(ch. x.) speaks as "Lebbeus, whose surname was Thaddeus."</p> + +<p>In the Gospels, therefore, we have four names for this Apostle, +Jude, Judas, Thaddeus, and Lebbeus. The Book of Acts makes +no mention of him. From other histories we have reason to +believe, that this Apostle was a husbandman, or cultivator of the +earth, and not a fisherman, as so many of the twelve were. After +Jude became an Apostle, he, of course, followed the Lord as long +as he lived; and then we have reason to believe that he went +eastward, and preached the Gospel in Mesopotamia and other +countries. He then returned to Syria, from whence he wrote his +Epistle, about the same time as St. Peter wrote his First Epistle +from Rome, that is, <span class="smcap">a.d.</span> 66; just when Nero gave that decree +concerning Cæsarea, that led to the war of which we have been +speaking. St. Jude's Epistle is very short, and was written to +warn the Christians in general not to listen to false teachers; but +to take care to believe only such truths as had been taught by +Jesus Christ and His Apostles. After writing this Epistle, it is +supposed that St. Jude travelled again eastward, and preached +the Gospel in Persia, where he suffered martyrdom.</p> + +<p>To return to the Jews: their defeat of Gallus made them +more obstinate in their determination not to submit to the +Romans, and they accordingly made very great preparations for +carrying on the war with vigour. At this time all the Christians +quitted Jerusalem. They remembered how Jesus had told His +disciples, that when they should see Jerusalem surrounded with +armies, and "the abomination of desolation," they would know +that the destruction of the city was near at hand, and that they +must leave it, and take refuge in the mountains. The prophecy +had now been fulfilled; for the armies of the heathen Romans +had compassed or surrounded the city, and these armies were +fitly called "the abomination of desolation," because they not +only spread desolation and misery wherever they went, but they +were abominable and hateful to the Jews, because on their standards +and flags they had images and pictures of the false gods +of the Romans, and also of their emperors, to whom, as well as +to the gods, they offered sacrifices.</p> + +<p>The Christians, seeing that the time of which Jesus had warned<span class="pagenum"><a name="Page_359" id="Page_359">[Pg 359]</a></span> +them was now come, left Jerusalem, and crossing the river Jordan +journeyed on about one hundred miles, and took refuge in a city +called Pella, belonging to King Agrippa: the inhabitants of Pella +were Gentiles. Nero, who was still alive when the Jews defeated +Gallus, ordered Vespasian, one of his bravest and most skilful +generals, to march at once into Judæa with a large army. Vespasian +set to work to collect soldiers, and his son Titus went into +Egypt to fetch from Alexandria two Roman <i>legions</i>, or "regiments," +as we should call them. An immense army thus entered +Galilee: one town after another fell into the hands of the Romans, +and thousands of the Jews were slain. At Joppa, large numbers +of the wretched inhabitants took refuge on board their ships, +hoping thus to escape; but a violent storm dashed the vessels back +upon the rocks; many of the people were drowned or crushed by +the broken ships; and many, seeing no further hope of escape, +killed themselves: such as did reach the shore, were slaughtered +without mercy by the Romans. It is said that for a long space +the sea was red with the blood of these poor creatures, and +that not a man remained alive to carry these terrible tidings to +Jerusalem.</p> + +<p>During this time Vespasian had taken prisoner a man, who is +famous for having written a History of the Jews, and of the +destruction of Jerusalem. This man, whose name was Josephus, +was a Jew, born in Jerusalem, a few years after the Crucifixion +of our Lord. When he was quite young he showed a great +fondness for learning, and was so very clever and sensible, that +when he was only sixteen years old, the Chief Priests and rulers +often asked his advice. Josephus adopted the opinions of the +Pharisees; and as he grew up he took an active part in the +management of public affairs.</p> + +<p>When the wars broke out, Josephus showed so much knowledge +and skill in military matters, that he was made governor, +and acted as general of the Jewish armies.</p> + +<p>Amongst other places which the Romans besieged, was a +small town called Jotapa, or Jotaphata. Josephus defended it +for nearly two months, but at last the Romans took it, and slew +all the inhabitants except Josephus and forty of his men who +escaped, and took refuge in a cave. Some one told Vespasian +where Josephus was concealed; and the Roman general sent to +offer life and safety to him and his companions, upon certain conditions, +which they might have accepted without any disgrace.<span class="pagenum"><a name="Page_360" id="Page_360">[Pg 360]</a></span> +Josephus wished to accept these terms; but when he spake of +submitting to the Romans, his companions threatened to murder +him. Determined not to live to become prisoners to the Romans, +and unwilling to be guilty of the great crime of self-murder, these +wretched people drew lots to decide who should kill his companion: +in this way one fell after another, until one man only remained +alive besides Josephus, who had of course taken no share in this +transaction. Josephus easily persuaded his companion to submit +to the Romans: Vespasian treated the Jewish general with the +greatest kindness: he kept him with him more as a friend than +as a prisoner, and often consulted him, and asked his advice.</p> + +<p>Mean time, Vespasian in one part of the country, and his son +Titus in another, carried on the war with vigour; taking one city +after another: in vain they besought the Jews to submit; these +miserable people persisted in their useless resistance, and thus +enraged the Romans, who treated them with great barbarity. +Multitudes were destroyed, and a vast number were sold as slaves.</p> + +<p>After the whole of Galilee had been thus subdued, Titus joined +his father at Cæsarea, and there their armies had a little rest.</p> + +<p>The troubles in Rome after the death of Nero, <span class="smcap">a.d.</span> 68, prevented +Vespasian having the means of carrying on the war +with vigour; and indeed he was in no hurry to begin the siege of +Jerusalem, because the Jews were daily rendering his task more +easy, by fighting amongst themselves, and so wasting that strength +which should have been kept to resist the enemy.</p> + +<p>The city of Jerusalem was at this time in a most dreadful +state of confusion and tumult. The inhabitants were divided into +two parties: one party, seeing that a continuance of war would +totally ruin their country, wished to submit to the Romans; the +other party, the Zealots, would not hear of submission; and as +they were the worst of men, they committed the most horrid +crimes, often under pretence of religion. No person's life +was safe, and the whole city was distracted by acts of violence +and cruelty. The leader of the party of Zealots within the city +was a man named John; another man named Simon, of equally +bad character, headed a party outside, and collecting a band of +ruffians, encamped with them before the city. Some of the inhabitants +of Jerusalem, who suffered severely from the tyranny of +John, fearing that he would burn the city, unhappily determined +to let Simon and his troops come in, by way of defending them +against John. But this step only increased their miseries; for<span class="pagenum"><a name="Page_361" id="Page_361">[Pg 361]</a></span> +they now suffered from the violence and wickedness of two parties, +instead of one. Thus a third party was formed in Jerusalem; +and these three parties, instead of joining to defend themselves +against the Romans, fought against each other, and many were +killed, even in the temple, and before the very altar itself.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXXV_DESTRUCTION_OF_JERUSALEM" id="Chapter_XXXV_DESTRUCTION_OF_JERUSALEM"></a><span class="smcap">Chapter XXXV.</span>—DESTRUCTION OF JERUSALEM.</h2> + +<p class="noindent"><span class="smcap">We</span> have said that after the death of Nero, <span class="smcap">a.d.</span> 68, there were +great troubles in Rome, where three different Emperors succeeded +each other in the space of one year; but this state of things was +put an end to in <span class="smcap">a.d.</span> 69, when the Romans chose Vespasian to +be their Emperor. The next year, the Emperor Vespasian sent +his son Titus to force the rebellious Jews into obedience, and so +put an end to this destructive war. Titus and his army marched +towards Jerusalem, which to look at was a most magnificent and +glorious city, though it had unhappily become the habitation of +violence and all that is bad and wicked. The city was built upon +two mountains, enclosed with walls, and surrounded by deep +valleys. The walls were guarded by towers; and altogether the +place was well able to resist the attacks of an enemy. But, +instead of preparing to defend themselves, the Jews hurried on +their own destruction; for at the very time when a formidable +army was rapidly approaching the city, the contending parties +within the walls were continually occupied in inventing new +ways of destroying each other; and in their fury, they wasted +and destroyed considerable quantities of provisions, of which they +had afterwards great reason to repent.</p> + +<p>Although danger and misery now threatened the city from +the factions within and the enemy without, multitudes of people +unwisely crowded into it to keep the Passover; thus adding +sadly to the general confusion and distress. Miserable indeed +was the state of Jerusalem when, in the year <span class="smcap">a.d.</span> 70, Titus +marched towards it with a formidable army. The actual approach +of the Romans, put a stop for the time to the fighting amongst +the Jews; and joining together, they left the city, and forced +Titus and his soldiers to leave their camp and retire to the +mountains: but no sooner had the Jews thus obtained an interval +of quiet, than their quarrels began again. In the mean<span class="pagenum"><a name="Page_362" id="Page_362">[Pg 362]</a></span> +time the Romans were making every exertion to prepare for the +siege of Jerusalem, which was surrounded by three walls, one +within another, with a good space between them, filled with +buildings.</p> + +<p>Titus sent Josephus to speak to his countrymen, and offer +them peace and safety if they would now submit and receive him +into their city; but these offers were refused by the infatuated +Jews. They were repeated with no better success; and after +they had been several times rejected, the Romans made their +first attack; and at length made a breach, or gap, in the first, or +outermost, wall, and so entered into that part of the city, whilst +the Jews retreated within the second wall.</p> + +<p>The Romans having encamped within the first wall, now +attacked the second wall, and forced their way through that also: +and the Jews retired within the third wall, many of them taking +refuge in the temple and in the Fort Antonia. The greater part +of the wretched inhabitants would now have submitted to the +Romans, and given up their city; but the Zealots murdered all +who ventured to speak of such a thing. The great numbers of +people now shut up within the walls of Jerusalem, soon devoured +the provisions, and added the horrors of famine to the other +terrible sufferings of the Jews. The Zealots forced their way +into the houses of all whom they suspected of having any food, +and carried away whatever they could find. The nearest relations +snatched food from each other, in the extremity of their +hunger. Many of the starving Jews, who during the night +ventured to go beyond the city walls, to collect roots and herbs, +were seized by the Roman soldiers, and crucified in the morning: +so that several hundreds were frequently seen at a time, suffering +the same agony of body which had been endured by our blessed +Lord Jesus Christ. It is impossible to describe what the Jews +went through at this time. We shall remember that when they +insisted on the crucifixion of Jesus, contrary to the wishes of +Pilate himself, they had cried out, "His blood be on us and on +our children"; and fearfully were they now punished for having +shed His blood. Josephus, in his history of all that happened in +Jerusalem at this time, writes: "Never did any other city suffer +such woes, nor was there ever a more wicked generation since the +beginning of the world."</p> + +<p>At length the Romans broke through the third, or inner, wall, +and got possession of the Fort Antonia, and pursued the Jews<span class="pagenum"><a name="Page_363" id="Page_363">[Pg 363]</a></span> +into the temple. The Jews for a moment fled before their enemies; +but the foremost soldier slipped upon the marble pavement +and fell. Then the Jews turned, and killed him, and drove the +rest of the soldiers back into the fort. Even now the Jews still +refused to submit; and the temple, instead of being a place of +worship, became a scene of battle and confusion.</p> + +<p>At this time, when the famine pressed sore upon all the +people, a most horrible thing was done; for a mother killed her +infant child, roasted it, and actually ate part of it! Titus was +so shocked when he heard of this, that he declared that he would +leave nothing but the ruins of a city, in which so horrible a crime +had been committed. Again he attacked the temple, and got +possession of the outer courts. He wished to preserve the temple +itself, and gave orders for that purpose. But the Lord Himself +had foretold the destruction of the temple, and a Roman soldier +was the means of fulfilling this prophecy. Contrary to orders, +this man threw a flaming brand, or stick, into one of the chambers: +the flames quickly burst forth and spread on all sides: the +Roman soldiers rushed into the sacred building, and all became +a scene of plunder and murder.</p> + +<p>The once glorious temple was soon nothing but a heap of +smoking ruins, in spite of all the efforts made by the command +of Titus to stop the conflagration. This sad destruction of +the second temple took place on the anniversary of that day +upon which the first temple, built by Solomon, was destroyed +by Nebuchadnezzar, 587 years before Jesus Christ came upon +earth.</p> + +<p>Even whilst the temple was in flames, 6,000 people actually +listened to an impostor, who led them to the roof of a part of the +building, promising them a miraculous deliverance: they all of +course perished in the flames. Thousands of Jews were now +killed by the Romans, and every building in the city, excepting +a few towers, was burned.</p> + +<p>In this dreadful war, the greater part of the Jewish people +perished: many of the rest were sold as slaves, and nothing +could be more wretched than the state of all who were left. +Jerusalem has ever since been "trodden down," or oppressed, by +the Gentiles; and the Jews have remained in such a state as +constantly to remind us of the prophecy of Moses (Deut. xxix.), +where it is written, "Even all nations shall say, Wherefore hath +the Lord done thus unto this land? What meaneth the heat of<span class="pagenum"><a name="Page_364" id="Page_364">[Pg 364]</a></span> +this great anger?" The answer is given to us, "<i>Because</i> they have +forsaken the covenant of the Lord God." Let us ever bear this +in mind, and not provoke God by <i>our</i> sins, to punish us as He +punished the descendants of His chosen people, the Children of +Israel.</p> + +<p>Titus commanded the whole city and its walls to be destroyed. +This was done so completely, that not one stone was left upon +another, as the Lord Himself had said.</p> + +<p>When Titus saw how strong the walls and forts of the city +were, he made a remark worthy of a Christian; saying, "We +have fought with the assistance of God: it was God Who drove +the Jews out of these fortifications; for what can the hands of +men, or the force of machines, effect against these towers?"</p> + +<p>After the destruction of Jerusalem, Titus went back to Rome, +taking with him Josephus, to whom Vespasian gave the freedom +of the city and a pension. Josephus immediately set to work to +learn the Greek language, in which he wrote his History of the +Wars of the Jews and of the Destruction of Jerusalem. He died +<span class="smcap">a.d.</span> 93, at the age of fifty-six: but we are now speaking of the +year <span class="smcap">a.d.</span> 70, when Titus took him to Rome.</p> + +<p>The Roman Senate decreed a Triumph to Titus and Vespasian. +"A Triumph" was a grand procession, in honour of a +general who had gained some great victory. A magnificent car +was provided to convey the person for whom the honour was +intended: his army, partly before, partly behind the car, marched +with flags and banners, to the sound of music: any prisoners who +had been taken in the war were made to follow the car, chained +two and two together; and if any valuable spoils had been taken +from the enemy, they were carried in the procession. In short, +everything was done to make the Triumph a very grand affair; +and it was considered the greatest honour that could be bestowed +upon a military leader: it often cost an immense sum of money. +The Senate now decreed, that a Triumph should take place in +honour of Titus and Vespasian, who were to share the chariot +provided for the occasion. Amongst the beautiful things carried +in this procession, the most remarkable were the golden candlestick, +and other precious things saved from the temple at Jerusalem: +also the volume, or Book of the Law of Moses, which was +indeed deserving of the greatest respect, though the heathens did +not know its real value.</p> + +<p>In remembrance of the great deeds of Titus, a marble arch<span class="pagenum"><a name="Page_365" id="Page_365">[Pg 365]</a></span> +was erected at Rome, not far from the Forum. On the inside of +the archway are carved representations of the golden candlestick, +and of many other things brought from Jerusalem. This arch, +called "The Arch of Titus," still stands in Rome; and not one +of the Jews, of whom there are now many thousands living in +Rome, will ever pass under this archway, because it reminds +them of the destruction of their once glorious temple, and of +the ruin of their nation.</p> + +<p>When Jerusalem was destroyed, there still remained in the +almost desolate land of Judæa three strong castles, which resisted +the Romans. Two were soon taken; but the third was so very +strong both by nature and art, and was so well defended by +a man of great courage, called Eleazer, that for some time the +Romans could not succeed in getting possession of it. At last +they built a high wall round it, so that no one could come out or +go in: they then set fire to the gates, and prepared to storm, +or attack, the castle the next day. The Jews now saw that there +was no hope of defending the fortress, or of saving their own lives; +and Eleazer therefore persuaded the garrison to burn all their +valuable stores, kill the women and children that were with them, +and then destroy themselves. Ten men were chosen to murder +all the rest: after they had done this, they killed each other; and +the last man who was left set fire to the place, and then killed +himself. The next day, when the Romans were preparing to +climb the walls, two of the women who had hid themselves, and +so escaped being murdered, came forth, and told all that had +happened.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXXVI_ST_JOHNS_WRITINGS" id="Chapter_XXXVI_ST_JOHNS_WRITINGS"></a><span class="smcap">Chapter XXXVI.</span>—ST. JOHN'S WRITINGS.</h2> + +<p class="noindent"><span class="smcap">After</span> the terrible event which has just been related, the Jews +who still remained in the land, ceased for a time to oppose the +Romans. It was the submission of despair; for they felt that +they had no power to resist, and ruin and desolation surrounded +them on all sides. The once flourishing fields and plains of +Judæa were covered with dead bodies; most of the celebrated +cities were merely heaps of ruins. All the fighting men were +removed from Jerusalem, and only some women and old men<span class="pagenum"><a name="Page_366" id="Page_366">[Pg 366]</a></span> +were allowed to take up their abode amongst the ruins of their +beloved city.</p> + +<p>The Emperor only allowed the Jews to observe the forms of +their own religion, on condition of their paying to the Temple of +Jupiter Capitolinus, one of the heathen deities, the tax hitherto +paid by every Jew for the service of the Temple, or House of the +Lord. Ever since Judæa had been made a Roman province, +the Jews had been allowed to collect their own taxes: the annual +tribute to the temple they looked upon as an offering to God, +Whose subjects they were. The Emperor now, in their opinion, +usurped the place of God; and this was a great affliction to the +Jews; whilst the use to which the tax was to be put, and the severity +exercised in collecting it, made these unhappy people feel it to be +an intolerable disgrace and burden.</p> + +<p>Vespasian died nine years after the destruction of Jerusalem, +<span class="smcap">a.d.</span> 79, and his son Titus became Emperor. Titus reigned for +only two years, and was succeeded by his brother Domitian, +<span class="smcap">a.d.</span> 81.</p> + +<p>We have reason to believe that only one of the Apostles was +alive when Titus took Jerusalem: this was St. John, the disciple +"whom Jesus loved." As the Bible tells us nothing concerning +this holy man, during the time that St. Paul was journeying about, +we cannot be sure as to what he was doing; but he is supposed +to have remained in his native land, and probably in Jerusalem +itself, till he saw the city compassed by foreign soldiers, and +beheld the other signs of its approaching ruin, as foretold by his +Divine Master. Then it is believed, that St. John travelled +through Parthia, India, and Arabia; and also founded Churches +at Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, Laodicia, +and other places in Asia Minor; after which, he passed some time +at Ephesus. There is a story that he afterwards went to Rome, +and was, by the order of Domitian, who persecuted the Christians +most cruelly, thrown into a large vessel of boiling oil. But instead +of dying in tortures, as was expected, the Lord preserved him, and +he came out unhurt. We may well believe this story, though we +cannot be quite sure that it is true. After this, Domitian +banished the Apostle, now a very old man, to the island of +Patmos, in the southern part of the Archipelago. At Patmos, +the Lord sent St. John a most wonderful vision; and his account +of it forms part of the New Testament, where it is called "The +Revelation of St. John the Divine": it is also called the<span class="pagenum"><a name="Page_367" id="Page_367">[Pg 367]</a></span> +"Apocalypse." "Revelation" means some hidden secret thing +made known. "Apocalypse" comes from a Greek word, meaning +the same as Revelation.</p> + +<p>The Apocalypse is a book of prophecies, revealing and foretelling +in mysterious language, events which are to happen even +to the end of the world. It is of course very difficult to understand +any of the prophecies in this book, and quite impossible to +do so perfectly; but like every other part of Scripture, it teaches +men to be holy. In the first chapter of this book, St. John tells +us himself, that this Revelation was made known to him in the +isle of Patmos, to which he had been banished on account of his +religion.</p> + +<p>Domitian persecuted the Jews as well as the Christians; and +great numbers of both were put to death by this tyrannical +and wicked Emperor, who proposed to destroy all the descendants +of David, lest any one of them should attempt to become king of +Judæa. Some grandsons of the Apostle Jude, or Thaddeus, who +was of the family of David, were brought before the Emperor; +but on being asked concerning the kingdom of Christ, they +declared that it was a spiritual, not a temporal kingdom; and as +they were very poor, and could only by the hardest labour contrive +to support themselves, and pay the tax demanded by the Romans, +he spared them, as persons who were not to be feared. Some of +the Jews, who had retired to Alexandria, had endeavoured to get +up a disturbance there; but the Jews, who had long lived quietly +in that city, fearful of the consequence of any revolt, gave up their +seditious countrymen to the Romans, who put them to death: +they were obstinate to the last, and even their children suffered +the greatest tortures, rather than acknowledge the Roman Emperor +to be their master. Such conduct, however mistaken it may +have been, sets a good example to Christians in every age. These +Jews believed that to submit to the Roman Emperor was contrary +to their duty to God; and therefore they bore any sufferings +rather than do it. Let us ever be ready and willing to suffer, +rather than do anything which we believe to be contrary to our +duty to God.</p> + +<p>The Emperor Domitian, displeased with what had happened +in Alexandria, ordered the temple which had been built in that +city to be shut up; lest, under pretence of public worship, the +Jews of that place should meet there and plot rebellion.</p> + +<p>Domitian died <span class="smcap">a.d.</span> 96, and was succeeded by Nerva, who<span class="pagenum"><a name="Page_368" id="Page_368">[Pg 368]</a></span> +immediately set St. John at liberty: the Apostle at once left +Patmos, and went into Asia Minor, where he wrote the account +of the wonderful Vision or Revelation made to him in that island. +Very soon afterwards, St. John wrote the three Epistles called by +his name.</p> + +<p>The First of these Epistles is not addressed to any persons in +particular; but was written to warn all Christians not to listen +to the false teachers, who were then leading many into serious +error. Some of these false teachers, pretended that Jesus was not +really man; and that, as He had no real body like ours, He did +not really suffer crucifixion. Others, on the contrary, taught that +He was <i>only</i> man. Both doctrines were equally fatal to the +hopes of Christians: if Jesus Christ did not share our human +nature, He could not atone for the sin of man; if He were only +man, however free from sin Himself, He could not atone for the +sins of His fellow mortals. Thus a firm belief in Jesus Christ as +<i>God and Man</i>, is absolutely necessary for all who look for +salvation through Him. Another set of false teachers taught, +that those who believed themselves to be justified by faith, and +so freed from the restraints of the Levitical Law, might sin without +fear of punishment. St. John cautions all Christians not to be +led away by these, or any other false doctrines; and he shows +them how very different they are from the truths contained in the +Gospel as taught by Jesus Christ, and fully explained by His +Apostles. St. John, in this Epistle, speaks much of the love of +God towards His creatures, and of the duty of all men to love +Him and their fellow creatures for His sake.</p> + +<p>The Second Epistle of St. John was probably written from +Ephesus, his usual abode at this time. This Epistle is addressed +to some particular lady, to warn her and her children not to listen +to the dangerous doctrines of false teachers.</p> + +<p>The Third of St. John's Epistles is written to a man named +Gaius, who is supposed to have been converted by the Apostle, +who therefore speaks of him as one of his children: a very usual +figure of speech with teachers, respecting those whom they converted. +In this way St. Paul calls Timothy his "son." In the +Acts of the Apostles, and in the Epistles, we meet with the name +of Gaius five times; and four different persons seem to be meant. +Gaius, of Macedonia (Acts xix.); Gaius, of Derbe (Acts xx.); +Gaius, whom St. Paul baptized at Corinth (1 Cor. i.), and who +lodged that Apostle in his own house at Corinth (Rom. xvi.); and<span class="pagenum"><a name="Page_369" id="Page_369">[Pg 369]</a></span> +this Gaius, to whom St. John writes his Epistle; whether he was +one of those already mentioned, we cannot know.</p> + +<p>The object of this Epistle from St. John, seems to have been +to praise Gaius for his steady faith, and for having shown +kindness to some Christian strangers, who had passed through +the place where he lived: at the same time, St. John cautions +him to have nothing to do with a teacher named Diotrephes, who +had denied St. John's authority, and set himself up as the head of +a party, in opposition to the Apostles.</p> + +<p>St. John entreats Gaius to do, what may equally apply to each +one of us, for he says, "Follow not that which is evil, but that +which is good." He also recommends to him Demetrius, of +whom we know nothing, except that he was a good man. This +letter to Gaius is very short, because, as St. John writes, he hoped +shortly to meet and talk to him.</p> + +<p>St. John spent the last years of his long life at Ephesus, and +there, about <span class="smcap">a.d.</span> 99, he wrote that very valuable and beautiful +portion of Holy Scripture known to us as "The Gospel according +to St. John." When St. John wrote, he was of course well +acquainted with the Gospels of St. Matthew, St. Mark, and +St. Luke, and also with the Book of Acts, for they had all been +written many years before this time. He does not, therefore, +repeat much of what they tell us, but gives an account of +many things which they do not mention; and repeats especially +much of what his blessed Lord said at different times to His +disciples. There was a good reason for this.</p> + +<p>Even by this time, many errors had crept into the Christian +Church, as has already been said, when speaking of St. John's +First Epistle.</p> + +<p>St. John, therefore, wrote his Gospel to correct these errors, +and to show all men, that Jesus Christ was truly and indeed the +Son of Man and the Son of God: the Word that was from +the beginning with God, and was God, and was made man, that +He might suffer for us.</p> + +<p>The Gospel of St. John completed the Canon of Scripture; +that is, those writings which are undoubtedly written by inspiration +of God, and are, therefore, to be the general rule of Christian +faith and practice.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_370" id="Page_370">[Pg 370]</a></span></p> + +<h2><a name="Chapter_XXXVII_THE_DEATH_OF_ST_JOHN" id="Chapter_XXXVII_THE_DEATH_OF_ST_JOHN"></a><span class="smcap">Chapter XXXVII.</span>—THE DEATH OF ST. JOHN.</h2> + +<p class="noindent"><span class="smcap">St. John</span> was nearly 100 years old when he wrote his Gospel: he +had spent a long life in preaching and exhorting, and we are told +that, when his great age prevented his continuing his active +labours, he used to be carried into the public assemblies of the +Christians, in order to repeat his exhortation, "Little children, +love one another": words constantly repeated in some shape or +other, in the writings of this Apostle, who also dwells much upon +the love of Christ for man, as a reason why men should love Him, +and love each other for His sake. Let us try to obey the precept, +"Love one another"; remembering that St. John also says, +"Love not in word neither in tongue, but in deed and in truth"; +that is, do not talk about your love, but show it by your +actions. Love to Christ must show itself in obedience; love +to man for His sake, by kindness to every fellow creature, and +by doing all the good we can to them, whether they are kind to +us or not.</p> + +<p>St. John died quietly at Ephesus, about <span class="smcap">a.d.</span> 100: his faith +and love were great, therefore his death was peaceful and happy; +for he felt that he was now going home to his beloved Master, +Whom he had faithfully served for many years on earth.</p> + +<p>A century, or space of 100 years, had now passed since the +birth of Jesus Christ: at the time of that event, the inhabitants of +the world, with the exception of the Jews, were Heathens or Pagans; +who, in their total ignorance of an Almighty and Holy God, gave +themselves up to follow their own sinful inclinations, and were +guilty of every sort of wickedness and vice. The Jews, though +still retaining a nominal observance of the Law of Moses and the +worship of One True God, had strangely forgotten and forsaken +the religion, so long the glory of their nation. Thinking more of +temporal than of spiritual things, they wilfully misunderstood the +writings of the prophets, and looked for a temporal king in +the promised Messiah: those who dared to hold a different +opinion, were treated with contempt.</p> + +<p>The two sects of Sadducees and Pharisees, though in other +matters opposed to each other, equally set at naught the holiness +of heart and life commanded by the Law of Moses. The Sadducees, +denying the possibility of a future life, laughed at the idea of<span class="pagenum"><a name="Page_371" id="Page_371">[Pg 371]</a></span> +denying one's self any gratification here, from the fear of punishment +hereafter. The Pharisees, passing by the Moral Law, which +it did not suit them to keep, taught, that a strict observance of +the Ceremonial Law, and of the traditions handed down from +father to son, would secure the favour of God.</p> + +<p>Thus Sadducees and Pharisees both destroyed all true religion; +that is, all devotion of the heart to God, producing holiness +of life.</p> + +<p>The consequence of this was, that the knowledge and love of +God were daily growing less amongst the Jewish people, and +rapidly ceasing to have any effect on their motives and actions. +So that, both as regarded Jews and Gentiles, it might truly be +said, "The whole world lieth in wickedness."</p> + +<p>The doctrines and precepts of our blessed Lord, were meant +to make man hate and renounce all sin and wickedness; to +show him the necessity of self-denial, and of holiness in thought, +word, and deed; and to set before him that love towards +God, which was to be the motive and principle to govern all his +actions.</p> + +<p>Thus, wherever the Gospel was received, a great change at +once took place; and the close of the first century, found the +world in a very different condition from that, in which it had been +at the beginning. Mankind must now be considered as divided +into three classes: First, the Heathen, who, in addition to all +former wickedness, now added a spirit of hatred and persecution +towards those who rejected their false religion, for the Truth as is +in Jesus. Second, the Jews, who, in spite of all the miseries they +had gone through for their rejection of Jesus Christ, still clung to +the Law of Moses; hating the Heathen, but above all, hating +the followers of Jesus with an increasing hatred. The third class +comprehended all, who, by the mercy of God, had been brought +out of either of the other two classes, to be sincere and faithful +followers of the precepts and examples of the Holy Jesus. This +class, called Christians, already contained a very large number of +persons of all ages and sexes; and their number was increasing +daily, by fresh converts from amongst the Gentiles.</p> + +<p>Thus, by the close of the first century, the Church of Christ +was so firmly established upon earth, as to defy all the efforts +made to overthrow it.</p> + +<p>Even during the first century the Christians suffered persecution; +and many of them were put to death, because they would<span class="pagenum"><a name="Page_372" id="Page_372">[Pg 372]</a></span> +not give up their belief in Jesus, and act contrary to His precepts. +This cruel persecution of the Christians continued during the +second and third centuries; sometimes with greater, sometimes +with less severity. But it has been truly said, that "the blood +of the martyrs is the seed of the Church"; for numbers, seeing +their holy lives, and then witnessing the wonderful manner in +which they were supported to bear the most exquisite tortures +rather than give up their religion, felt that there must be some +sure and strong foundation for such faith and steadfastness, and +were thus led to become Christians themselves; and by their +future conduct and martyrdom they again, in their turn, brought +others to join the Church of Christ, which thus extended itself +rapidly on all sides.</p> + +<p>Before the close of the second century, Christianity had been +established as the religion of the Britons; but how, or by whom, +it was brought into our island, we do not know: it seems very +probable that, during the long interval in which we know nothing +of St. Peter's movements, he came to Britain, and established the +Church which has ever since existed here.</p> + +<p>In reading of the martyrs, we should remember that they, +knowing that the favour of God was the only thing worth having, +were willing to suffer and die in order to obtain it; trusting to +the Lord to give them a happy issue out of all their sufferings. +They did not trust in vain. We must also recollect, that the +religion of the martyrs was no sham; no system of outward +forms, but an entire devotion of the whole heart and life to God; +and that the same devotion is required of Christians now. If we +are not now called upon to suffer martyrdom, we are called upon +to give our hearts to God; and show our Faith, by denying ourselves +in everything contrary to His Will, whatever pain or difficulty +we may have in doing so.</p> + +<p>Do we do this?</p> + +<p>The Jews, who outlived the destruction of their city and +temple, sought refuge in different parts of the world. Many went +into Egypt, where there was a Jewish colony, that had been +established in the time of Alexander the Great. Others fled to +Cyrene, another part of Africa. A large number removed +to Babylon, and joined their brethren who had remained from +father to son in that country, instead of returning to Jerusalem +when the decree of Cyrus permitted them to do so. Some took +refuge in Persia and other Eastern countries.</p><p><span class="pagenum"><a name="Page_373" id="Page_373">[Pg 373]</a></span></p> + +<p>By degrees, these Jews formed a regular system of government +for themselves.</p> + +<p>They were divided into Eastern and Western Jews. The +Eastern Jews were those who settled in Babylon, Chaldæa, +Assyria, Persia, and the adjacent countries. Those who remained +in Judæa, or took up their abode in Egypt, Italy, and other parts +of the Roman dominions in Europe, were called Western Jews. +In the course of time, these two parties each chose some distinguished +person as their head, or chief. The chiefs of the Eastern +Jews were called "Princes of the Captivity"; and those of the +Western Jews, were simply styled "Patriarchs." Gradually these +chiefs obtained more and more influence and authority amongst +their fellow countrymen in all matters. Both parties of Jews +also founded schools, that the children might be fully and carefully +instructed in all the doctrines and practices of their religion. But +these things were done gradually during a long course of years, +one step leading to another; for naturally, on their first dispersion +after the destruction of Jerusalem, their whole attention was +turned to securing a safe asylum, where they might worship God +after the manner of their fathers—as far, at least, as they could +do so; but the destruction of the Temple had rendered it impossible +to keep the feasts and offer the sacrifices, so strictly enjoined by +the Law of Moses.</p> + +<p>The impossibility of obeying the precepts of their religion, +should have made the Jews more ready to listen to those, who +declared that the promised Messiah had indeed come; and that +therefore, the Old Dispensation contained in the Law of Moses +was at an end.</p> + +<p>As Scripture history closes before the destruction of Jerusalem, +all that has been said regarding that and subsequent events, has +been gathered from other histories; and all that has been related +concerning the latter days of some of the Apostles, has been +supplied in a similar way. It will be well now to give a short +account of the labours and deaths of such of the Apostles as have +not been already mentioned; only remembering, that whilst we +have every reason to believe such accounts are true, we cannot +feel certain, as we do in regard to all the facts related in the +Holy Scriptures.</p> + +<p>Taking, then, "the names of the twelve Apostles" as given +by St. Matthew (x. 2, &c.), we have "first, Simon, who is called +Peter." Of him we have heard much in the course of our Lord's<span class="pagenum"><a name="Page_374" id="Page_374">[Pg 374]</a></span> +life, and during the time of which the Book of Acts gives us the +history: and we have also spoken of what he is believed to have +done after that period, and of his martyrdom. Of "Andrew his +brother," we only know that he was also a fisherman, and that he was +a disciple of John the Baptist, with whom he was standing when +the Baptist said of Jesus, "Behold the Lamb of God." Andrew, +nothing doubting, at once sought an interview with Jesus, and +then went to find, his own brother Simon, giving him the joyful +news, "We have found the Messias." Andrew became afterwards +one of the constant followers of our Lord, chosen to be +Apostles; and his name is mentioned two or three times in sacred +history.</p> + +<p>From other sources we learn, that after the Ascension of our +Lord, St. Andrew travelled to Byzantium, now called Constantinople, +and there founded a Church; and that he also preached +the Gospel in the Crimea. But he ended his life in Greece, +under the following circumstances: St. Andrew was preaching at +a place in Achaia with great success, when Ægeas, the pro-consul +or Roman governor of the province, came there, and +was greatly enraged to find that multitudes had already been +converted from Heathenism to Christianity: he therefore told the +Apostle, that he should be crucified unless he would himself +offer a sacrifice to the heathen gods. This St. Andrew of course +refused to do, and he was put into prison; but the people were +so angry at this, that they would have rescued him by force, had +he not begged them not to do so; telling them that he was quite +ready to suffer martyrdom, if such was the will of God. It is +said, that amongst other miracles performed in the name of Jesus +by St. Andrew, he had healed the wife and the brother of Ægeas +of diseases; and that both had, in consequence, become Christians. +This made the pro-consul still more furious; and, in his rage, he +ordered St. Andrew to be severely scourged by seven men, before +he was put to death. He was tied to a cross of the shape of the +letter X; and it is said that he hung upon it for two days, +during which, in the midst of his agony, he continued to instruct +and exhort the people. After his death, his body was embalmed +and buried with all honour, at the expense of a noble lady, named +Maximilla. We are told that, 300 years later, St. Andrew's body +was taken to Constantinople by the Emperor Constantine, who +had become a Christian, and buried in a church which the +Emperor had built in honour of the Apostles.</p><p><span class="pagenum"><a name="Page_375" id="Page_375">[Pg 375]</a></span></p> + +<p>In after times, St. Andrew came to be looked upon as the +patron Saint of Scotland.</p> + +<p>A cross, the shape of that upon which St. Andrew was +crucified, is always called a St. Andrew's Cross.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XXXVIII_THE_APOSTLES" id="Chapter_XXXVIII_THE_APOSTLES"></a><span class="smcap">Chapter XXXVIII.</span>—THE APOSTLES.</h2> + +<p class="noindent"><span class="smcap">The</span> next on the list of the Apostles, are "James the son of +Zebedee, and John his brother." Both of these have been already +mentioned: the Scripture tells us, that St. James the elder, the +brother of St. John, was killed with the sword by Herod Agrippa.</p> + +<p>St. John, as we have heard, survived the destruction of Jerusalem; +was banished for some years to the island of Patmos; +and finally died a natural death at Ephesus.</p> + +<p>"Philip and Bartholomew" are the next upon our list; and +throughout their lives they seem to have been intimately connected +with each other. Philip's name is mentioned two or three +times in Scripture. He was no sooner called to be a follower of +Jesus, than, as we are told, "he findeth Nathanael (or Bartholomew), +and saith unto him, We have found Him of whom Moses +in the law and the prophets did write, Jesus of Nazareth, the +son of Joseph." Or, in other words, that they had found out, +that Jesus of Nazareth the reputed son of Joseph, was, in truth, +The Messiah, of whom Moses and the prophets had written.</p> + +<p>After the Lord's Ascension, Philip is supposed to have preached +the Gospel in some parts of Asia, and then to have suffered +martyrdom in Phrygia. It is said, that coming to a place where +the inhabitants were the grossest idolaters, Philip, greatly distressed +at their condition, prayed constantly for them; at the same +time labouring to convince them of the folly of their present +worship, and telling them of the true God, and of His Son Jesus +Christ. The Lord so blessed Philip's efforts, that many of his +hearers turned from idolatry and became Christians. This success, +stirred up the opposition and persecution of the heathen +magistrates, who accordingly seized the Apostle, put him in prison, +caused him to be unmercifully scourged, and afterwards crucified. +It is said, moreover, that whilst hanging on the cross, he +was stoned to death; and that then, such a violent earthquake +took place, as greatly alarmed all the people; and that many, in<span class="pagenum"><a name="Page_376" id="Page_376">[Pg 376]</a></span> +consequence, repented of their idolatry and wickedness, and +turned to God.</p> + +<p>Bartholomew, or Nathanael, could not at first believe that +Jesus of Nazareth was the promised Messiah, but after acting +according to Philip's advice, of "Come and see," he cordially +acknowledged Jesus Christ to be the "Son of God, the King of +Israel." After our Lord's Ascension, this Apostle is said to have +laboured amongst the savage tribes of Abyssinia, then called +Ethiopia; and we are told, that 100 years afterwards, a missionary +who went to preach the Gospel in those parts, found +a copy of St. Matthew's Gospel, which was said to have been +left there by Bartholomew. Bartholomew was in Phrygia with +Philip, when the latter was put to death: and it is said that he +was also fastened to a cross, but that the heathens were so alarmed +by the earthquake, that they took him down, and set him at +liberty. After this, he is said to have preached in various parts +of Asia Minor, ending with Armenia, where he was seized by the +idolatrous governor, and treated with the greatest cruelty; he was +beaten to the ground with staves; crucified head downwards; +then taken from the cross, flayed, and finally beheaded.</p> + +<p>Thomas, the next on the list of Apostles, is well known to us +for his doubts as to the reality of the Resurrection—doubts mercifully +removed by the Lord Himself. After the Ascension, +Thomas is said to have laboured in Judæa, Parthia, Medea, Persia, +and other countries, until he reached India. Here he was at first +afraid of venturing amongst the dark-coloured and cruel heathens, +who inhabited the country; but being encouraged by a vision, he +fearlessly journeyed on into the country, and was most successful +in bringing the people out of the darkness of Paganism into the +light of the Gospel. The Brahmins or priests, however, were +much opposed to him: at a certain town he began to build a +place of worship for the Christians, and Segamo, the prince of the +country, persuaded probably by the Brahmins, forbade him to go +on with it. Thomas, however, by the help of God, performed +several miracles, which so convinced Segamo of the truth of all +his doctrines, that he himself became a Christian, and allowed +the building to be continued. The idolatrous priests now saw +that their religion was in great danger, and therefore, watching +for a convenient opportunity, they came upon Thomas in a quiet +spot, to which he had gone to pray, and shot him with their +arrows. Having thus disabled the Apostle, the Brahmins stoned<span class="pagenum"><a name="Page_377" id="Page_377">[Pg 377]</a></span> +him, and finally ran a lance through his body. The dead body of +Thomas was carried by his disciples to the church which he had +just completed, and there buried. About 1,500 years afterwards, +when the Portuguese first made their way to India, they found +upon the Malabar coast many Christian families, who called themselves +"St. Thomas's Christians"; being descendants of those, +who had been converted from Paganism to Christianity, by this +Apostle.</p> + +<p>Matthew's name stands next on the list of the Apostles; he +has already been spoken of, as far as the Scriptures make mention +of him; and also as the writer of the first of the four accounts +of our Saviour's life and death. We neither know what this +Apostle did after our Lord's Ascension, nor how he died; but +there is a tradition that he was murdered in Ethiopia, where by +his teaching, and the miracles he was enabled to perform, he had +been the means of converting multitudes from Heathenism to +Christianity.</p> + +<p>"James the son of Alphæus, and Lebbæus, whose surname +was Thaddæus," now come under consideration. They were +brothers; two of the sons of Mary, sister to the Virgin Mary, and +of Cleophas one of the disciples to whom, after His resurrection, +the Lord appeared on the way to Emmaus. This +James, distinguished as "the Less," has already been spoken of +as Bishop of Jerusalem, and his death has also been mentioned +(p. 351).</p> + +<p>Lebbæus, also called Judas and Jude, was, as has been +said, the writer of an Epistle. No ancient writer gives any +account either of his labours after the Lord's Ascension, or of the +manner of his death.</p> + +<p>Of "Simon the Canaanite," whose name stands next on our +list, Scripture tells us nothing, except that he was also called +"Simon Zelotes." "Zelotes" means full of zeal and eagerness; and +the name was probably given to this Apostle, on account of his +great zeal and earnestness in the service of his Master. The term +"Canaanite" seems to be derived from a Hebrew word, which +also means zeal. After the Ascension, Simon is said to have +preached the Gospel amongst some of the barbarous nations in +Africa; and then to have gone westward, finally reaching Britain, +where he was crucified, probably by the Romans.</p> + +<p>The last on the list of Apostles is Judas Iscariot, whose surname, +it is thought, is merely derived from the place of his birth.<span class="pagenum"><a name="Page_378" id="Page_378">[Pg 378]</a></span> +Of him it is unnecessary to speak now. The mention of Judas +Iscariot naturally reminds us of him who was afterwards chosen +to fill the place, "from which by transgression he fell."</p> + +<p>Matthias, chosen after the Ascension to complete the original +number of Apostles, was one of those disciples "which had companied +with the Apostles, all the time that the Lord Jesus went +in and out among them." Beyond this, Scripture says nothing +about him; nor do any ancient writers tell us how long he +laboured in the holy office to which he was appointed; but it is +said, that he was finally put to death by some amongst whom he +was preaching.</p> + +<p>No sketch of our Lord's Apostles would be complete without +some notice of Paul and Barnabas; who, though not +called to be Apostles until after the Ascension, laboured +zealously in that sacred ministry. St. Paul has already been +spoken of most fully, and frequent mention has been made of +St. Barnabas, up to the time of his separation from St. Paul, +after which the Book of Acts contains no account of him: but +in one of his Epistles, St. Paul writes of him in such a manner, +as shows that though for the moment "the contention between +them was so sharp as to part them asunder," it had not caused +any real coolness or estrangement. Another proof of this, is +found in the fact, that St. Mark afterwards became a devoted attendant +upon St. Paul, by whom he was highly valued. St. Mark +was with the Apostle whilst he was a prisoner in Rome.</p> + +<p>Of the labours of St. Barnabas after his separation from +St. Paul, we have no certain account anywhere: in the end he is +said to have been stoned.</p> + +<p>Before closing this chapter, it seems well to take notice of +St. Luke and St. Mark, who, though not Apostles, are, as writers +of the Gospel, entitled to the respect and gratitude of all who +value the holy Scriptures.</p> + +<p>There is, however, little to add to what has been already said +of them.</p> + +<p>Luke, by birth a Jew, and probably a native of Antioch in +Syria, was a physician, who became a convert to the religion of +Jesus. He is said to have been one of the seventy disciples, sent +out on one occasion, "two and two before his face into every +city and place, whither he himself would come." This is very +probable, although, as he is not once named in any of the Gospels, +we cannot be sure.</p><p><span class="pagenum"><a name="Page_379" id="Page_379">[Pg 379]</a></span></p> + +<p>From St. Luke's own account in the Book of Acts, we find +that he went with St. Paul on his first voyage to Macedon. At +Philippi, he seems to have left the Apostle; why we know not, +but perhaps St. Paul sent him on some mission. It is not unlikely +that he remained in that country; but during St. Paul's +second journey, he rejoined him, and sailed with him from +Philippi. For the next five years, St. Luke continued with +St. Paul: this brings us to the release of the Apostle from his +confinement in Rome. Here ends any certain account of St. Luke. +It is said that he then went into Achaia, and afterwards preached +the Gospel in Africa. As no ancient writers mention his having +suffered martyrdom, it is probable that he died a natural death.</p> + +<p>If the Evangelist St. Mark was, as there is every reason to +believe, the same "Mark whose surname was John," he was +nephew to Barnabas. We first hear of him in Scripture, as +going from Antioch to Jerusalem with Barnabas and Saul; and +then accompanying them on a journey, but leaving them unaccountably +at Perga; in consequence of which, St. Paul afterwards +refused to take him with them on another journey, thus +causing the contention already mentioned. "Barnabas, taking +Mark, sailed to Cyprus." It is said that St. Mark was with St. +Barnabas at the time of the latter's death, and received his dying +commands to go without delay to St. Paul, by whom, as has been +already said, he was well received. What his ultimate fate was, +we know not.</p> + +<p>It may not be amiss to mention, before we take leave of the +immediate followers of our Lord, that in pictures, the four Evangelists +are distinguished by certain signs or symbols. St. Matthew +is simply a man with a pen in his hand; St. Mark is accompanied +by a Lion; St. Luke by an Ox; and St. John by an Eagle.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_380" id="Page_380">[Pg 380]</a></span></p> + +<h1 class="part"><a name="PART_III" id="PART_III"></a>PART III.</h1> + +<hr class="r10" /> + +<h2><a name="Chapter_I_THE_JEWS_TO_THE_TIME_OF_THE" id="Chapter_I_THE_JEWS_TO_THE_TIME_OF_THE"></a><span class="smcap">Chapter I.</span>—THE JEWS TO THE TIME OF THE +EMPEROR ADRIAN.</h2> + +<p class="noindent"><span class="smcap">The</span> history of those chosen by the Lord to be His peculiar +people, has now been traced for more than two thousand years, +from the Call of Abraham, <span class="smcap">b.c.</span> 1921. For the two centuries +immediately following that event, we have the history of Abraham's +descendants, Isaac, Jacob or Israel, and the twelve sons of +Israel, or Patriarchs, as they are called, from being the fathers +of all the tribes of Israel. Israel and his sons and grand-children, +to the number of sixty-six persons, went down, <span class="smcap">b.c.</span> 1706, into +Egypt, where Joseph then was, having been sold as a slave about +twenty years before.</p> + +<p>During the next 300 years, the descendants of Israel +multiplied so wonderfully that, in <span class="smcap">b.c.</span> 1491, 600,000 men, +besides women and children, went out of Egypt under the +guidance of Moses.</p> + +<p>The giving of the Law, Ceremonial and Political, as well as +Moral, established the chosen people of God, as a Church and +Nation.</p> + +<p>Forty years of wandering in the wilderness brought the +Children of Israel to the eastern banks of the Jordan, <span class="smcap">b.c.</span> 1451. +The Bible then relates how, under the command of Joshua, the +Jordan was crossed, and the heathen wonderfully driven out of +the land, which the Lord had promised to give to Abraham and +his descendants, for a possession.</p> + +<p>For forty-six years, the Children of Israel were ruled by +Joshua and the elders who outlived him. For the next 300 +years, they were governed by Judges, raised up by the +Almighty at different times, as they were needed. In <span class="smcap">b.c.</span> 1095 +the Children of Israel were bent upon having a king, and Saul +was accordingly crowned, and reigned for forty years. During +the next eighty years, the kingdom flourished under David and<span class="pagenum"><a name="Page_381" id="Page_381">[Pg 381]</a></span> +his son Solomon; the latter of whom built the glorious Temple, +dedicated to the service of the Lord with much ceremony, <span class="smcap">b.c.</span> +1004. It had taken eight years to build.</p> + +<p>The division of the country into the two kingdoms of Judah +and Israel, under Solomon's son Rehoboam, took place <span class="smcap">b.c.</span> 975. +One king succeeded another more or less quickly, until the sins +of kings and people led to the destruction of the kingdom of +Israel by Shalmaneser, king of Assyria, <span class="smcap">b.c.</span> 721; and to the +burning of Jerusalem and of the Temple, <span class="smcap">b.c.</span> 587, when Nebuchadnezzar +carried the inhabitants of the kingdom of Judah into +a long captivity in Babylon. Some years before, in <span class="smcap">b.c.</span> 606, this +same Nebuchadnezzar had carried away many of the children of +Judah; and from <i>this</i> date the Captivity, which lasted seventy +years, is reckoned to have begun. The seventy years expired in +<span class="smcap">b.c.</span> 536; and Cyrus, king of Medea and Persia, having conquered +the Babylonian Empire, gave the children of Judah leave to go +back into their own land, showing them much kindness upon the +occasion. The Jews, as they were now called, returned in great +numbers to Judæa; though many of them still, by their own +choice, remained in the land where they had been born and +bred.</p> + +<p>The Jews who did return, had great difficulties to overcome; +but at length they built a Second Temple, which was dedicated +<span class="smcap">b.c.</span> 515. Under the governance of Ezra and Nehemiah, the +Jews served the Lord in the land of their fathers; but soon they +again fell into grievous sin, though they were never more guilty +of idolatry: that crime which principally caused their captivity. +So far the Bible has given us the history of the people of God.</p> + +<p>From other histories we learn, that Alexander the Great, who +became king of Macedonia <span class="smcap">b.c.</span> 336, conquered Persia and all the +countries in any way dependent upon her: Judæa, of course, +amongst the rest. The remarkable vision which made Alexander +treat the Jews with kindness has been mentioned (iii. 425). After +the death of this monarch, <span class="smcap">b.c.</span> 323, Judæa became in some sort +dependent upon Syria; and we have already seen how severely +the Jews suffered during the next 153 years, from the wars and +fightings going on continually between Syria and Egypt. The +cruelty and oppression of the Syrian princes became intolerable; +and, after Antiochus Epiphanes had taken Jerusalem, <span class="smcap">b.c.</span> 170, +the Lord in mercy raised up the family of Maccabæus, to deliver +the Jews from his tyranny.</p><p><span class="pagenum"><a name="Page_382" id="Page_382">[Pg 382]</a></span></p> + +<p>Under the Maccabæan princes, the Jews fought successfully +against the enemies of their religion. Judæa gradually recovered +from its desolation and misery, and again became prosperous; +whilst the pure worship of the One True God was once more +the established religion of the nation. But after the death +of John Hyrcanus (iii. 481), <span class="smcap">b.c.</span> 107, enemies without, and divisions +and troubles amongst themselves, again filled Judæa with +confusion.</p> + +<p>In <span class="smcap">b.c.</span> 63, Judæa became, like so many other countries, a +province of Rome; and we have seen how the Romans appointed +governors or kings, and even high priests also. The Government +of Rome itself underwent a great change about this time: the +Republic, or Commonwealth, which had lasted 479 years, from +the Expulsion of Tarquinius Superbus, <span class="smcap">b.c.</span> 509, now came to +an end, and Octavius Augustus Cæsar was chosen as the first +Emperor, <span class="smcap">b.c.</span> 27.</p> + +<p>Octavius Augustus had ruled the vast dominions of Rome as +Emperor for twenty-seven years, when that event took place, +destined to affect in the most momentous manner all races and +kindreds of men: even the Birth of Jesus Christ, the long-promised +Messiah. When our blessed Lord was twenty-nine +years old, that is, in <span class="smcap">a.d.</span> 29, He began to teach publicly amongst +the Jews. Octavius Augustus was no longer Emperor of Rome +at this time; he had died when Jesus was fourteen years old, and +had been succeeded by Tiberius.</p> + +<p>Although a small number of the Jews owned and received +Jesus Christ as the expected Messiah, He was rejected by the +nation in general: and after His crucifixion, the Jews tried in +every way to oppose His Apostles, and prevent the spreading of +Christianity. We have read their punishment in the destruction +of Jerusalem, <span class="smcap">a.d.</span> 70, and the dreadful sufferings which came +upon the unhappy Jews, and forced them to scatter themselves +through all lands, hoping to find safety—a hope too often +disappointed, and that constantly through their own fault.</p> + +<p>The history of the Jews has thus been traced to the close of +the first century after the Birth of Christ, that is, to <span class="smcap">a.d.</span> 100.</p> + +<p>It will now be advisable to give a slight sketch of their +history, from that date until the present time. Unhappily there +are many thousand Jews who profess still to expect the promised +Messiah; refusing to believe that Jesus of Nazareth, in Whom +all the prophecies of their Scriptures have been so literally and<span class="pagenum"><a name="Page_383" id="Page_383">[Pg 383]</a></span> +exactly fulfilled, was indeed the Messiah, of Whom Moses and +the prophets did write.</p> + +<p>May the Lord take away their blindness, and bring them into +the one fold, under the one Shepherd, Jesus Christ.</p> + +<p>In spite of all that the Jews had suffered from their opposition +to the Romans, they could not make up their minds to submit +quietly to foreign rulers.</p> + +<p>Trajan, who became Emperor quite at the close of the first +century, treated them with great severity, and even forbade them +to read the Law. In consequence, a rebellion broke out, <span class="smcap">a.d.</span> 115, +at Cyrene, in Africa, where the Jews had been settled for many +years: it quickly spread over Libya into Alexandria: in the struggle, +the country was plundered and ruined, whilst thousands of people +were killed on both sides: but finally, after a great slaughter, the +Romans got the better of the rebellious Jews. The next year, +the Jews in Mesopotamia took up arms, and filled the country +with terror. Trajan sent against them a famous general, who, +after killing great numbers of the people, forced the rest to +submit to the Roman power: the successful general was then +made governor of Judæa, that he might keep the Jews still +residing there, in submission. Soon afterwards, there was a +still more dreadful insurrection in the isle of Cyprus, where the +Jews massacred an incredible number of the inhabitants: a +Roman general called Adrian, then went into Cyprus, and +defeated the Jews after an obstinate battle. Trajan now published +an order, that all Jews should leave the isle of Cyprus, and never +return to it.</p> + +<p>When Trajan died, <span class="smcap">a.d.</span> 117, Adrian became Emperor; he +forbade the Jews to circumcise their children, and sent strangers +to settle in the land of Judæa, and rebuild the city of Jerusalem, +which he meant to ornament in the Roman style, and call by +some Roman name. These measures so enraged the Jews, that +they again broke out into open rebellion: their leader was +Coziba, one of the banditti who infested the country; and under +his command, all kinds of violence were committed against the +subjects of Rome. Coziba pretended that he himself was the +person spoken of by Balaam, when he said, "There shall come a +star out of Jacob, and a sceptre shall rise out of Israel": and in +consequence, he called himself Barchocheba, or "the son of a star." +Even before this time, several impostors had pretended to be +either the promised Messiah, or the Elias who was to prepare his<span class="pagenum"><a name="Page_384" id="Page_384">[Pg 384]</a></span> +way; but Coziba was the first whose pretensions led to any +important consequences.</p> + +<p>Coziba promised to deliver his countrymen from the power of +Adrian, and to make them once more an independent and glorious +nation: such a Messiah as this exactly suited the false ideas of +the Jews, and they acknowledged Coziba to be the Christ, the +Son of God. The Rabbi Akibha, chosen by the impostor to be +his forerunner or messenger, publicly anointed him as the +Messiah, the king of the Jews; placed a crown upon his head; +coined money in his name; and collected for him a body of +20,000 disciples. By calling upon all the descendants of Abraham +to help "the Hope of Israel," promised to their common forefather, +an immense army was soon assembled at Bither, a town near +Jerusalem, chosen by Coziba to be the capital of his new +kingdom.</p> + +<p>Adrian, not believing that after all they had gone through, the +Jews could raise an army, thought little of this revolt at first; +and when at length he did send against them a powerful army, it +was totally defeated. The news of this misfortune caused great +astonishment and dismay at Rome: and Julius Severus, one of +the greatest generals of his time, was sent to put an end to this +dangerous rebellion,—a matter which he found it difficult to +accomplish; but at length, in an attack upon Bither, Coziba was +killed; a dreadful slaughter of men, women, and children followed; +and Akibha and his sons were put to a cruel death by the Roman +conqueror.</p> + +<p>The Jewish historians say, that between battle, famine, sickness, +fire, and other calamities, the number of Jews that perished +in this war was greater than the number of the Children of +Israel who originally came out of Egypt: and they also declare, +that their terrible sufferings under Nebuchadnezzar and Titus, +were not so great as those inflicted upon them in the reign of +Adrian. Both these statements are probably exaggerated; but +they show that the misery of the unhappy Jews at this time, was +most extreme.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_385" id="Page_385">[Pg 385]</a></span></p> + +<h2><a name="Chapter_II_STATE_OF_THE_JEWS_TO_THE_END" id="Chapter_II_STATE_OF_THE_JEWS_TO_THE_END"></a><span class="smcap">Chapter II.</span>—STATE OF THE JEWS TO THE END +OF THE THIRD CENTURY.</h2> + +<p class="noindent"><span class="smcap">The</span> repeated provocations which, by their rebellions, the Jews +gave to the Romans, could not, of course, tend to make their +conquerors deal mercifully with them: thus did they, time after +time, draw upon themselves those miseries, which were a chastisement +for all their sins against God; and especially of that +crowning one, the Crucifixion of "the Lord of Life and Glory."</p> + +<p>After the rebellion under Coziba, numbers of the Jews who +outlived it, were offered for sale at the same price as a horse, at +the fair of Terebinth, held every year on the plain of Mamre. +The horror of such a fate was doubled by the fact, that the plain +of Mamre was looked upon by the Jews as a sacred spot; because +here their great forefather Abraham received the angel, who gave +him the promise of a son.</p> + +<p>Those of the unhappy captives who were not sold at Terebinth, +were taken to another fair, at Gaza, or sent into Egypt, to be +disposed of there.</p> + +<p>When this terrible war was at an end, Adrian caused the building +of his city to be continued. He did all he could to profane, and +hold up to contempt, whatever the Jews looked upon as most +sacred: he placed a marble hog over the gate of the city nearest +to Bethlehem; built a temple to Jupiter Capitolinus, on the spot +where the temple of the Jews, the House of God, had stood; and +used the stones which had been employed for the temple, to build +a theatre.</p> + +<p>As Adrian hated the Christians as well as the Jews, he set +up statues of heathen deities at Bethlehem, where Jesus Christ +was born; on the spot where He was crucified; and in the garden, +from whence He rose again from the dead.</p> + +<p>Adrian also forbade the Jews to enter Jerusalem, or even to +go near enough to look upon its ruins. Before this time, they +were constantly to be seen, clothed in rags, wandering sadly upon +the Mount of Olives, and amongst the ruins of their once glorious +temple and city: a Roman garrison was now charged to see that +Adrian's harsh decree was obeyed, or to put the transgressors to +death. But by giving money to the garrison, the unhappy Jews +did get leave to go once a year, on the anniversary of the destruction +of Jerusalem, to weep over the ruins of their beloved city.</p><p><span class="pagenum"><a name="Page_386" id="Page_386">[Pg 386]</a></span></p> + +<p>Thus were the Jews forced to pay even for the privilege of +shedding tears, in the places where they had purchased and shed the +blood of Jesus Christ. Truly was "His blood," that is, the punishment +for shedding it, "on them and on their children." When they +had madly cried, "His blood be on us and on our children," they +had, in fact, <i>asked</i> that the curse of God might come upon them; +and heavily indeed had it fallen. The dreadful fate of the Jews +should ever be a warning to each individual Christian. We have +owned Jesus Christ to be the Messiah, the Redeemer of mankind; +we are called by His name; His Word is in our hands: if we do not +love and obey Him, shall we not deserve a greater punishment +even than the Jews? whose history is given us as a warning of +the hatefulness of sin, in the sight of the Almighty.</p> + +<p>Whilst the Western Jews had been suffering as has been +described, the Eastern Jews were more fortunate. The Emperor +Adrian had agreed to let the Euphrates be the eastern boundary +of the Roman Empire, and therefore the Jews on the eastern side +were no longer subject to his power. Many of them, however, +eager for the liberty of their country, went into Judæa to help +their brethren, but they only added to the number of sufferers.</p> + +<p>Little is known of these Eastern Jews: they chose chiefs, +called "Princes of the Captivity," to preside over their synagogues; +they founded schools, and encouraged learned men; so that some +of their rabbis became famous for their learning. One of these +rabbis, named Judah, wrote a book called "The Misna," of which +some account must be given.</p> + +<p>After the destruction of Jerusalem, the sect of Pharisees +became very powerful amongst the Jews; the chief thing taught +by them in the schools was, not the written Law of Moses, but +all the <i>traditions</i>, or doctrines and precepts, handed down by word +of mouth from father to son. Of course doctrines handed down +in such a way, got sadly altered from what they had been at +first; and thus the truth was corrupted. As time went on, fresh +traditions were added, till at last they were so many, that the +doctors, whose duty it was to explain the meaning of them, found +it necessary to write them out, as it was impossible otherwise +even to remember them. The disciples of the doctors again, took +notes of the explanations given of these traditions; and all this made +so much confusion, that the Rabbi Judah undertook to make a +new arrangement of the traditions, or oral Law. The meaning of +the word "oral," is "delivered by the mouth"; and this Law was<span class="pagenum"><a name="Page_387" id="Page_387">[Pg 387]</a></span> +called "oral," because it was originally given by the mouth. Judah, +therefore, collected together all the traditions, with the commentaries +or explanations given by the most famous amongst their +teachers or doctors. This work occupied him for forty years; +it contained all the laws and doctrines, with an account of +the institutions and modes of life, which the Jews supposed +themselves bound to observe, <i>beyond</i> those commanded in the +Mosaical Law. The Jews held this work in the greatest possible +veneration, and called it "The Misna"—Misna being a Hebrew +word, meaning the Second Law. It was also called "The First +Talmud." The Jews called it "The Misna," or Second Law, +because they considered that it was as necessary to obey it, as it +was to keep the Pentateuch, or First Law. The Misna did not, +however, settle all the doubtful cases and questions often raised +by the Jews; and another rabbi, with the assistance of two of +Judah's disciples, wrote a commentary, or rather an addition to +the Misna. This addition was called the Talmud of Jerusalem, +because it was compiled or put together in the land of Judæa, for +the benefit of those Jews who still remained in their native country.</p> + +<p>During the second century the Jews became still further +divided into sects, holding many opinions or doctrines contrary +to those held originally by the Jewish people; but the sect of the +Pharisees still continued to be the largest.</p> + +<p>The consequence of these divisions into numerous sects was, +that there were perpetual jealousies and contentions amongst +them. One great subject of dispute was, as to the use of the +Septuagint version of the Scriptures by the Hellenists. The +Hellenists were Jews who spoke Greek, and did not understand +Hebrew, so as to read the Scriptures in their original language; +and who were, therefore, very glad to make use of the Septuagint +version, which was written in Greek. The rest of the Jews used +the Hebrew Scriptures; but at last they agreed that the Hellenists +might use the Greek copies. Afterwards, however, finding +that the Christians always used the Septuagint, when endeavouring +to convince the Jews that Jesus Christ was the Messiah, their +dislike to that version of the Holy Scriptures increased to such a +degree, that they came to look upon all persons who used it as +Schismatics; that is, as persons who sinfully separated themselves +from their brethren, who held the true faith as delivered +to them by Moses.</p> + +<p>Antoninus Pius became Emperor of Rome towards the middle<span class="pagenum"><a name="Page_388" id="Page_388">[Pg 388]</a></span> +of the second century, that is, in <span class="smcap">a.d.</span> 138. The edict forbidding +the Jews to circumcise their children, was so hateful to them, that +in spite of the warnings given them by former sufferings, they +again revolted. Antoninus put down the revolt by force; but +afterwards he treated the Jews very mildly, and gave them the +privilege for which they had fought; only forbidding their +attempting to make proselytes. In the reign of Marcus Aurelius, +who became Emperor <span class="smcap">a.d.</span> 161, the Eastern Jews, who were subject +to the king of Parthia, joined that monarch in a war against +the Romans; and Marcus Aurelius was so angry, that he unjustly +revenged himself upon his Jewish subjects, and once more ordered +Adrian's law against circumcision to be put in force: but in the +distant provinces this law was not observed.</p> + +<p>In <span class="smcap">a.d.</span> 197, Septimius Severus became Emperor: at this +time the Jews had settlements in Galilee, but the law forbidding +them to enter Jerusalem was still in force. Though defeated and +humbled so constantly, this unhappy people attempted to get +possession of Samaria and Judæa by force. When the Romans +had again brought them into subjection, Severus treated the Jews +as Antoninus had done before; and in reward for some service +they had done him, he also granted them the privilege of Roman +citizens, and even allowed them to be chosen to fill offices of +trust and honour. So ended the second century.</p> + +<p>Early in the third century, Heliogabālus became Emperor of +Rome, <span class="smcap">a.d.</span> 218. This Emperor pretended to be in some respects +a Jew himself, and would not, in consequence, eat the flesh of +swine; but at the same time he built a temple in honour of the +Sun, and was anxious to make both Jews and Samaritans mix +this worship, with their own religious observances. The Jews, +who never would have consented to such idolatry, were saved +from the misery which a refusal would have brought upon them, +by the death of Heliogabālus, who was assassinated by his own +soldiers, <span class="smcap">a.d.</span> 222. Alexander Severus, who succeeded him, +favoured the Jews, and caused himself to be instructed in their +religion. The great object of Alexander Severus was to mix up +the Christian and Jewish doctrines with those of Paganism, and +make one religion of the whole: this shows that he could have +had no real knowledge of the two former. In his own private +chapel, Severus placed statues of Jesus Christ, of Abraham, and +of Orpheus, a famous musician of ancient times, of whom many +mythological tales are told.</p><p><span class="pagenum"><a name="Page_389" id="Page_389">[Pg 389]</a></span></p> + +<p>The Eastern Jews established academies in the beginning of +the third century; and in Persia their rabbis were for some time +treated with great respect: but at last the Persians became jealous +of the power and influence of the Jews, and persuaded Sapor, +king of the country, to allow a violent persecution to be carried +on against these unhappy people: those who could escape sought +refuge in other lands. Under Zenobia, Queen of Palmyra, (the +Tadmor built by Solomon,) the Jews flourished exceedingly: they +built handsome synagogues in every part of her dominions, and +filled the highest offices in the state. In <span class="smcap">a.d.</span> 273, the Emperor +Aurelian defeated Zenobia, and took possession of her dominions: +some of the Jews then returned into Persia; but under Aurelian, +and the Pagan emperors who succeeded him during the remainder +of the third century, the Jews enjoyed peace and tranquillity in +the dominions of the Romans. In this respect they were more +fortunate than the Christians, who were persecuted by various +Emperors, and especially by Diocletian, who began to reign <span class="smcap">a.d.</span> +284. Whilst the Christians were treated with the most barbarous +cruelty, because they would not give up their religion, the Jews +were allowed to celebrate all the forms of their worship in the +most public manner. Thus ended the third century; but early +in the next, an event took place, which made a great change in +the condition of Jews and Christians.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_III_JEWS_IN_THE_FOURTH_CENTURY" id="Chapter_III_JEWS_IN_THE_FOURTH_CENTURY"></a><span class="smcap">Chapter III.</span>—JEWS IN THE FOURTH CENTURY.</h2> + +<p class="noindent"><span class="smcap">Early</span> in the fourth century, as has been said, a great change +took place in religious matters. Constantine, surnamed the +Great, who began to reign as sole Emperor of Rome <span class="smcap">a.d.</span> 324, +became a Christian. It is said, that when going to fight against +a rival who claimed the Imperial power, Constantine saw, or +dreamed that he saw in the sky, a bright cross, and upon it the +words, "In hoc vince" (in this conquer). He gained the victory; +and ascribing it to the God worshipped by the Christians, (whose +emblem was a cross,) he became a convert to their religion, and +adopted the cross as his standard. The example of Constantine +was followed by the greater part of his subjects, so that Christianity +was established as the religion of the Roman Empire, +though many of the inhabitants still remained Pagans.</p><p><span class="pagenum"><a name="Page_390" id="Page_390">[Pg 390]</a></span></p> + +<p>The city of Jerusalem, which Adrian had called Elia, took +again its own name; and many beautiful churches were built in +it by Constantine. But the establishment of the Christian +religion was by no means a favourable circumstance for the Jews, +who were looked upon as its worst enemies: against them, +Constantine, in the beginning of his reign, made some very severe +laws. The Jews in Persia had grown insolent in consequence of +the prosperity they had enjoyed: they insulted and abused all Christians, +and were even supposed to have put to death some of their +brethren who had embraced Christianity. Constantine, indignant +at such conduct, visited it upon the Jews in his own dominions, +and treated them with the greatest severity, even forbidding +Christians to eat with them. In short, the unhappy Israelites +were now subjected to every sort of insult and suffering.</p> + +<p>The Persian Jews were very angry at such treatment of their +brethren; and as they had great influence over the King of Persia, +they now tried to avenge the Jews in the west, by raising a +bloody persecution against Christians in the east: numbers of +Christ's followers were accordingly killed; their churches destroyed; +and their sacred book burnt. This persecution was +carried on, until every trace of Christianity was almost rooted +out of the country.</p> + +<p>But the cruelty of the Persian Jews did not go unpunished, +although the Roman Empire was now greatly disturbed by +internal strife, as well as by the attacks of foreign enemies.</p> + +<p>Constantine the Great died in <span class="smcap">a.d.</span> 337; and after his death +the Roman Empire rapidly declined, both in extent and power; +but of this we need say nothing here, as our business is with the +Jews. Constantius, who succeeded Constantine as Emperor, +hated the Jews, and by his cruel treatment, drove them to raise +an insurrection in Palestine. This only enraged the Emperor still +more, and led him to add new and more severe laws to those +already made against these unhappy creatures, by former Emperors. +Any Jew who dared to marry a Christian, was to be put to death; +and the same punishment was inflicted upon one who tried to +make a proselyte of his own slave; or who kept in slavery any +man who had become a Christian.</p> + +<p>On the death of Constantius, <span class="smcap">a.d.</span> 361, the Jews experienced +some relief from his successor the Emperor Julian, surnamed the +Apostate; because, after having been brought up as a Christian, +he renounced that true religion, and lived as a Pagan.</p><p><span class="pagenum"><a name="Page_391" id="Page_391">[Pg 391]</a></span></p> + +<p>When Constantine the Great died, he left Constantius and +two other sons, who were to divide his dominions amongst them: +and he left two brothers, who had sons also. Gallus and Julian +were the sons of one of these brothers, and were consequently +cousins to Constantius. The generals and ministers of Constantine, +persuaded the people after his death, that there would be +constant struggles for power between the brothers and sons of the +late Emperor. The soldiers, who were very fond of Constantine, +declared that no one but a son of their beloved Emperor should +reign over his dominions, or rule in the city of Constantinople, +which he had built to be the capital of his dominions, and the +royal residence. The soldiers stirred up the people, and formed +a plot to destroy the brothers and nephews of Constantine.</p> + +<p>Constantius, when he first came to Constantinople after his +father's death, had solemnly promised to protect his uncles and +cousins from all their enemies; but in spite of this, he was easily +persuaded to join in the plot for their destruction; and a pretext +was soon found for carrying out the scheme. A paper was +produced, which was pretended to have been written by Constantine +just before his death. In this paper, the Emperor was made +to declare his belief, that he had been poisoned by his brothers; +and he desired his sons to revenge his death, and secure their own +safety, by the destruction of their uncles and cousins. Such a +pretext was quite sufficient; and the soldiers, without waiting for +any inquiry or trial, murdered the suspected princes and all their +sons, excepting the two young boys Gallus and Julian, who were +hidden by their attendants from the fury of the soldiers; and +thus escaped the fate of the two brothers and seven nephews of +Constantine, who were now murdered.</p> + +<p>Gallus and Julian, who alone escaped the slaughter, were of +the respective ages of twelve and six years. Constantius justly +felt, that to put these children to death in cold blood, would be +looked upon by all mankind as an act of wanton and needless +cruelty: perhaps, too, he felt some sorrow for the crime already +committed. At any rate, the two boys were allowed to live, and +were sent to some city in Bithynia, or Ionia, where persons were +appointed by the Emperor to educate them. As Gallus and +Julian grew up, Constantius feared that they might plot against +him; and he therefore chose for their residence a strong castle, +standing in a pleasant situation, with extensive grounds belonging +to it: having been an ancient palace, it contained very good<span class="pagenum"><a name="Page_392" id="Page_392">[Pg 392]</a></span> +rooms. Here, attended, or rather <i>guarded</i>, by a numerous household, +the young princes lived for six years: they were carefully +instructed by the best teachers, in all branches of learning, as well +as in active exercises; but in spite of every attention and comfort, +they felt themselves to be prisoners, shut out from all society +except that of persons devoted to Constantius, and ready to obey +him in every matter. A very strict observance of all the outward +forms of Christianity, had been forced upon them; but upon the +heart of Julian, at least, the blessed truths and precepts of the +Gospel had taken no hold. He had rather learnt to connect +Constantius and his religion, with cruelty and tyranny; and the +violent disputes carried on by the bishops, who professed to be +the followers of Jesus Christ, still further increased his dislike to +a religion, associated in his mind with his own sufferings.</p> + +<p>When Gallus was twenty-five years old, disturbances in his +dominions induced Constantius to release him, and even to place +him as governor over part of the country. The cousins, therefore, +met, and took a solemn oath, never to do anything to injure each +other; and then Gallus was settled at Antioch, to rule over the +neighbouring provinces. Gallus was not unmindful of his +brother, but also obtained liberty for him. Julian, now nineteen +years of age, having been so long restricted in his choice of society, +eagerly sought that of learned men, the greater part of whom were +unfortunately Pagans; to whose ideas of religion he willingly +listened, until he became convinced that Paganism was a better +religion than Christianity, which he accordingly renounced; and +from that time, became a devout and sincere worshipper of the +gods of Rome and Athens. On the death of Constantius, <span class="smcap">a.d.</span> 361, +Julian became Emperor of Rome, and he proved a just and wise +ruler. As it was his great wish entirely to destroy the Christian +religion, Julian gave great encouragement to its enemies the Jews; +allowing them the free exercise of their religion, and treating them +with the greatest kindness. This emboldened the Jews to destroy +the churches of the Christians, and commit other acts of violence +against them—an example followed by their brethren in Egypt, +who destroyed the finest churches in Alexandria. Julian issued +a law establishing Paganism as the religion of his empire; but +he did not put to death those who held contrary opinions.</p> + +<p>He hated the Christians, and would not allow them to have +any power in the State; he forbade them to teach any sort of +science in the public schools; he fined and banished their clergy;<span class="pagenum"><a name="Page_393" id="Page_393">[Pg 393]</a></span> +and also fined all who refused to offer sacrifices to the Pagan +deities. But nothing he could do had any effect upon the +Christians, who held firm to the true faith.</p> + +<p>The Emperor then determined to rebuild the temple, and +settle a powerful colony of Jews in Judæa; where they would be +always ready to join in any measure against the Christians. The +destruction and desolation of the temple having been foretold by +Jesus Christ, Julian thought, that by rebuilding it, and re-establishing +in it the ancient worship, he should shake the faith of +mankind as to the truth of Christianity.</p> + +<p>Great preparations were made for the work; but when the +workmen began to clear out the foundations, they were hindered +by balls of fire which broke out, scorching and burning the unfortunate +people. Some writers doubt the truth of this account; +but though we cannot be quite sure, there is great reason to +believe that it really did happen. We may well believe that the +Almighty worked this miracle, to prove the truth of prophecy; +and to show that the Christians were now his chosen people, +instead of the Jews, who had filled up the measure of their +iniquities by crucifying the Saviour of mankind. At any rate, +Julian gave up the attempt to rebuild the temple. Julian was +killed in battle <span class="smcap">a.d.</span> 363, and was succeeded by Christian Emperors. +Christianity was then re-established as the national religion, +although both Pagans and Jews were allowed to practise their own +forms of worship in peace, until the close of the fourth century, +when the Emperor Theodosius put an end to Paganism in the +Roman Empire: sacrifices to the heathen deities were absolutely +forbidden; and all the heathen temples were destroyed, or +shut up.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_IV_FIFTH_AND_SIXTH_CENTURIES" id="Chapter_IV_FIFTH_AND_SIXTH_CENTURIES"></a><span class="smcap">Chapter IV.</span>—FIFTH AND SIXTH CENTURIES.</h2> + +<p class="noindent"><span class="smcap">By</span> the close of the fourth century, the Roman Empire was very +considerably weakened and diminished, by the attacks of barbarian +tribes on all sides.</p> + +<p>On the death of the Emperor Theodosius, <span class="smcap">a.d.</span> 395, all that +remained of the once Roman Empire was finally divided between +his two young sons: Arcadius becoming Emperor of the East, +with Constantinople for his capital; Honorius Emperor of the +West, with the ancient capital of Rome.</p><p><span class="pagenum"><a name="Page_394" id="Page_394">[Pg 394]</a></span></p> + +<p>The Jews of the Eastern Empire, emboldened by the mild +treatment they had experienced, now insulted the Christians. +Whilst celebrating the Feast of Purim, in remembrance of their +deliverance from the wicked plots of Haman, instead of hanging +a figure of Haman on a gibbet, and burning it, according to +custom; the Jews, in mockery of the Christians, nailed the figure +to a cross, and burnt that. This, of course, greatly displeased +and shocked the Christians; and the magistrates caused the +houses, as well as the synagogues of the Jews, to be burnt. +Laws were now made, forbidding the Jews to insult the established +religion; and also forbidding the Christians to destroy +the synagogues of the Jews: but these unhappy people were +still subject to great cruelty and injustice from the zeal of +the Christians, and the Emperor was obliged to make fresh +laws, for their protection from those, who would have done +well to copy the <i>example</i> of Him, Whose followers they professed +to be.</p> + +<p>During the early part of the fifth century, the Jews in the +West, enjoyed the free exercise of their religion under the Emperor +Honorius: the office of Patriarch was, however, abolished by law; +and this was a great grief to the Jews, who from this time were +under the direction of chiefs of the synagogues, whom they +called Primates. The fifth century was remarkable for the still +further curtailment of the Roman dominions, especially in the +West. Britain was lost. Rome itself was plundered, and a +Visigothic Empire established in Spain. The Jews of the Eastern +Empire were much worse off during the fifth century than their +brethren in the Western. A great number of Jews had settled +at Alexandria, in the north of Egypt: they were very clever in +their various trades, and therefore prospered and grew powerful; +but they were not at all disposed to obey any rulers or magistrates. +As early as <span class="smcap">a.d.</span> 415, they had become much less strict in their +observance of the forms and ceremonies enjoined by their religion; +and instead of attending the services of the synagogue on Saturday, +their Sabbath, they fell into a habit of going to witness the public +amusements which took place on that day. On these occasions, +there were frequent quarrels between the Jews and the +Christians, and blood was often shed. Cyril, Bishop of Alexandria, +who had an extreme hatred of the Jews, threatened them with +the severest punishments; but as the governor of the city was +their friend, they paid no attention to the bishop, and even laid<span class="pagenum"><a name="Page_395" id="Page_395">[Pg 395]</a></span> +a plot, and attacked the Christians during the night, killing many +of them. Cyril, without waiting for a legal sentence against these +murderers, encouraged the Christians to attack and destroy the +synagogues. After doing this, the people entered the houses of +all Jews, whether innocent or guilty, and robbed them of their +goods, which were given up for the use of the Christian Church. +The Jews were thus forced to quit the city, and Alexandria lost +a useful and rich colony. The governor Orestes was much +displeased at the Jews having been driven out of the city; +and fresh disturbances arose in consequence, between him and +Cyril.</p> + +<p>Towards the middle of the fifth century, a man appeared in the +island of Candia, pretending that he was a second Moses. There +were a great many rich Jews in the island, and this impostor +persuaded them that he was sent by the Almighty to deliver His +people from worse than Egyptian bondage; and that the sea +would be divided before them, to give them a safe passage to +their own land. This man passed through every town and village +in Candia, and persuaded the Jews to meet him at a particular +spot on the sea-shore, on a certain day which he named. Multitudes +did so, taking with them as much of their wealth as they +could carry. The impostor then led the assembled multitude to +the top of a rock, and ordered them to throw themselves into the +sea. Men, women, and children, with a faith worthy of a better +cause, at once jumped into the sea, where most of them were, +of course, drowned: some were rescued from their fate by Christian +fishermen. The survivors, convinced too late of the falsehood +of their pretended deliverer, now attempted to seize him, but he +managed to escape. Many of the Jews, ashamed of having +believed in such an impostor, are said to have become Christians. +What the object of this man was it is hard to see: it certainly +does not seem that he was any friend to the Jews, whom he +misled to their destruction.</p> + +<p>During the fifth century, the Jewish work, called "The Talmud +of Babylon," was probably compiled: like "The Talmud of +Jerusalem," it contained the Misna of Judah, with other remarks +and explanations. It is supposed that another work, called "The +Masora," was also written at this time. The Masora fixed the +true reading of the Hebrew words, and numbered the chapters and +verses, and even the words and letters, of the Old Testament +Scriptures. The object was, to prevent the Hebrew Scriptures<span class="pagenum"><a name="Page_396" id="Page_396">[Pg 396]</a></span> +from being in any way altered, and so corrupted; and therefore +the Jews called the Masora "the hedge of the Law."</p> + +<p>Towards the close of the fifth century, a tribe of Goths, called +Heruli, led by their king Odoacer, put an end to the Western +Empire, <span class="smcap">a.d.</span> 476. Romulus Augustulus, the Emperor, was deposed; +but his life was spared, and a pension was granted him by +Odoacer, who established a kingdom of his own in Italy. He +protected the Jews, who had establishments for trade and commerce +at Rome, Naples, Milan, and Genoa: laws were made to defend +them from the attacks of the Christians; but, nevertheless, they +were often robbed and ill-used by the populace.</p> + +<p>A few years later, <span class="smcap">a.d.</span> 493, the kingdom of the Heruli was +overthrown by the Ostrogoths; but this change in the masters of +the country does not appear to have made any difference in the +treatment of the Jews.</p> + +<p>During the sixth century, the Jews in Persia were cruelly +persecuted by the kings, who wanted to force them to follow the +idolatrous religion of the country. Nor were the Jews on +the western side of the Euphrates better off, for the Emperor +Justinian, who began to reign at Constantinople <span class="smcap">a.d.</span> 527, +oppressed them most severely; and by degrees deprived them of +all the privileges they had enjoyed. He took upon himself to +settle all matters connected with religion: he would not allow the +Jews to keep the Passover at the time they wished; nor to educate +their children in their own faith; and he forbade the magistrates +to receive evidence against a Christian from any Jew. Justinian +also forbade the Jews of Carthage to worship God in their own +way; and commanded that their synagogues should be turned +into places of worship for the Christians. All these harsh measures +inclined the Jews to revolt, and a man called Julian, taking +advantage of this disposition, pretended to be the Messiah, whose +coming the Jews still expected. Many of these unhappy people +joined Julian in Palestine, confidently hoping for deliverance +from their bondage: he immediately led them to attack the +Christians, who, not being prepared, were defeated with great +slaughter.</p> + +<p>But the triumph of the Jews was of short duration, for +Justinian sent troops, which routed the rebels entirely; Julian +was taken prisoner, and immediately put to death.</p> + +<p>Some years afterwards, the Jews of Cæsarea rebelled against +the government of Justinian, and notwithstanding the hatred<span class="pagenum"><a name="Page_397" id="Page_397">[Pg 397]</a></span> +which existed between them and the Samaritans, the two people +joined together to fight against the Christians: the governor of +Cæsarea, and great numbers of the Christians, were massacred; +and many of their churches were destroyed.</p> + +<p>This rebellion was quickly put down by the troops of Justinian; +many, who had taken part in it, were beheaded, and the rich were +deprived of all their property.</p> + +<p>When Belisarius, the famous general of Justinian, besieged +the city of Naples, the Jews defended it most obstinately; and the +length of the siege caused the death of very many of the assailants. +Belisarius at length took the city: he tried to protect the Jews +from the fury of his own soldiers, but his efforts were unsuccessful, +and men, women, and children were murdered. The Jews were +now so terrified, that they kept quiet for the remainder of the +sixth century.</p> + +<p>The seventh century was a time of great suffering for the Jews +in general. Those of Antioch brought their first miseries upon +themselves, by attacking the Christians <span class="smcap">a.d.</span> 602: the Christians +defended themselves bravely, but were overpowered: many were +burnt in their houses; others, with their bishop, were treated +with every insult, and then put to death. This rebellion was at +last crushed, and the Jews were most severely punished for their +cruelty.</p> + +<p>Cyprus gives us a pleasanter picture: in spite of Adrian's +edict of banishment, the Jews had again become numerous and +powerful in that island; and Leontius, the Christian bishop, +fearing such an insurrection as had taken place at Antioch, treated +the Jews kindly, and tried by gentle means to convert them. We +are told that, under his wise management, numbers really did +become Christians.</p> + +<p>In Rome, too, the bishops or pontiffs, who, under the title of +Pope, began to have great power and authority over all Christians, +would not allow the Jews to be persecuted.</p> + +<p>But Heraclius, the Greek Emperor, hated the Hebrew race; +and, not satisfied with persecuting them himself, stirred up other +sovereigns to do the same. The Greek Empire, of which Heraclius +was now Emperor, was that division of the Roman Empire which +has been called hitherto the Eastern Empire, having Constantinople +for its capital. There was now no <i>Roman</i> Empire; many +of the countries that had formerly been parts of it had become +separate kingdoms, under monarchs of their own. The two<span class="pagenum"><a name="Page_398" id="Page_398">[Pg 398]</a></span> +principal kingdoms were Spain, and Gaul, which we call France. +Neither Spain nor Gaul was, however, one kingdom, but each +was divided amongst several kings or rulers.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_V_RISE_OF_MAHOMETANISM" id="Chapter_V_RISE_OF_MAHOMETANISM"></a><span class="smcap">Chapter V.</span>—RISE OF MAHOMETANISM.</h2> + +<p class="noindent"><span class="smcap">The</span> Jews settled in Spain had become rich by trading, and were +very flourishing, until Heraclius, who had been at war with that +country, made peace, on condition that all the Jews who would +not consent to be baptized, should be destroyed or driven out of +Spain. Many to save their lives and property submitted to the +outward rite of baptism; others, more conscientious, stood firm, +and were cruelly tortured. Some escaped into Gaul, but met +with cruel treatment there: and during the remainder of the +seventh century, the unhappy Jews, both in Spain and Gaul, were +oppressed and ill-used by Christian kings, priests, and people.</p> + +<p>The most remarkable event in the seventh century was, the +rise of the Mahometan religion; so called from its founder, a man +named Mahomet—an Arabian, the son of a prince of one of the +chief wandering tribes who inhabited the country. The religion +of these Arabians was a mixture of the superstitious belief +of neighbouring people; they also believed themselves to be +descended from the patriarch Abraham, and observed circumcision, +with other rites and ceremonies belonging to the Jewish +religion. They believed in one Supreme Being; and also in three +goddesses of equal power and wisdom, to be worshipped as well: +they likewise worshipped idols.</p> + +<p>At Mecca, the capital of Arabia, there was a small temple, +called the Cāābba, in which there was a stone, said to have fallen +<i>white</i> from heaven, in the time when man was innocent, and to +have gradually lost its pure colour as man became sinful; it was +now quite black. This stone was held in such veneration, that +people from all parts of Arabia came to the Cāābba, to worship, +bringing gifts; and thus Mecca grew to be a rich and flourishing +city.</p> + +<p>Mahomet was left an orphan when he was quite young, and +in order to provide for him, his relations placed him in the +service of a woman, who was in the habit of going backwards and +forwards to Syria, trading; that is, selling the spices and other<span class="pagenum"><a name="Page_399" id="Page_399">[Pg 399]</a></span> +things which grew in Arabia, to the Syrians; and bringing back +such things as she could sell to her countrymen. Mahomet now +accompanied her on her journeys; looking after the camels, and +doing any other services required. Syria was at this time a +Roman province. Mahomet, being a clever, intelligent lad, of an +observing turn of mind, soon saw how much difference there was +between the laws, manners, and customs of the polished Syrians, +and those of his own uncivilized countrymen; and he greatly +regretted not being able to read or write. The mixture of Jews +and Christians which he found in Syria, turned his thoughts +towards religious matters, and made him think that it would be +a good thing to work a reformation in the corrupt and idolatrous +religion of his own country. His ambition made him wish to distinguish +himself as the founder of a new religion; but his poverty +and dependent position seemed to render this impossible.</p> + +<p>In the course of time, however, Mahomet made himself so +useful to his mistress Cadigha, and gained such favour with her, +that she married him, and thus gave him the riches and consideration +necessary for carrying out his schemes. His first step was +to remedy the defects of his education; the next to gain favour +with the people: he gave much in charity; led a solitary life; +and occasionally retired into the desert, where he pretended to +receive instructions from the angel Gabriel. His wife assisted +him by every means in her power; and in a short time the whole +city of Mecca talked of nothing but Mahomet, who then began to +lecture publicly. He taught that mankind should acknowledge +one God (without division of persons, as in Christianity); he +declared that the love of this Being was equal to His power, and +that all His laws tended to make His creatures happy. Mahomet +also taught, that as mankind sinned, God had from time to time +sent prophets upon earth to reprove them, and bring them back to +His service; and that the chief of these prophets were, Abraham, +Moses, Jesus Christ, and Mahomet; the last being the greatest +of all "There is one God, and Mahomet is His Prophet," was +their confession of faith. Prayers were to be offered to God +seven times a day; and the pilgrimages to Mecca, as well as +circumcision and ablutions, were recommended as outward signs +of belief, in the doctrines of what Mahomet declared to be a new +Revelation, delivered to him by the angel Gabriel. The book, in +which all the doctrines and precepts taught by Mahomet were +recorded, is called "The Koran." The Koran contains many pre<span class="pagenum"><a name="Page_400" id="Page_400">[Pg 400]</a></span>cepts +worthy of Christianity; and many doctrines in which there +is much truth, mixed, however, with a great deal of falsehood and +error, whilst the indulgence of man's evil passions is allowed. +Such a religion accorded well with the disposition of the Arabians; +the disciples of Mahomet increased greatly, and amongst them +were the richest and most respectable citizens of Mecca.</p> + +<p>Very shortly, Mahomet began to spread his religion by conquest; +and in a few years he had subdued to his empire and +religion, all Arabia; thus establishing the "Saracen Empire," +which afterwards extended itself over much of Asia, Africa, and +even Europe.</p> + +<p>The Arabian followers of Mahomet took the name of "Saracens," +to induce a belief that they were descended from Abraham +and his wife Sara; whereas they were the descendants of Ishmael, +the son of Abraham and the bond-maid Hagar.</p> + +<p>After the destruction of Jerusalem, many of the Jews settled +in Arabia; and by the beginning of the seventh century, they +possessed several towns and fortifications, and had armies commanded +by princes of their own. Their number and influence +made Mahomet wish for their help in his undertaking, and he +treated them at first with great attention: he had adopted many +of their opinions and customs, and he ordered his followers to +turn towards Jerusalem when they prayed. He thus succeeded +in gaining favour with the Children of Israel, who seeing what +wonderful victories he gained, and misled by their own obstinate +ideas as to the character of the promised Messiah, began actually to +think that in this conqueror, they beheld the long-expected Messiah. +Many of the Jews, therefore, embraced the Mahometan +religion, which all, who were conquered by Mahomet, were forced +to adopt. The Jews were soon afterwards offended by his eating +the flesh of camels, a meat forbidden by the Mosaical Law; and +they had speedily other reasons for changing their opinions concerning +the pretended prophet; they then became his determined +enemies. Mahomet returned their hatred; and in the Koran, to +which he was continually adding chapters, as supposed to be +delivered to him from time to time by the angel Gabriel, he +reproaches the Jews with betraying and murdering the prophets +sent by God, amongst whom he numbers Jesus Christ. He also +declares, that for these things, and for breaking the laws of God +and neglecting the Sabbaths, and above all for having refused to +acknowledge his authority to establish a new Revelation, the<span class="pagenum"><a name="Page_401" id="Page_401">[Pg 401]</a></span> +Jews were justly accursed of God. Not contented with such +declarations, the impostor cruelly persecuted the unhappy Jews; +their property was taken from them, many were driven into exile, +and thousands were slaughtered. But in spite of all sufferings, +the Jews remained faithful to their religion.</p> + +<p>After the death of Mahomet, <span class="smcap">a.d.</span> 632, the miserable remnant +of the once flourishing people of Israel was forced to remove +into Syria; as the impostor's dying command was, that none +but followers of what he called "the true religion," should be +allowed to dwell in his native land of Arabia.</p> + +<p>One of the Caliphs, or princes, who succeeded to the power of +Mahomet, carried on war to force all nations to become Mahometans +or Mussulmans: he subdued Mesopotamia, Persia, and +Syria: the Jews rejoiced in the downfall of Persia, where they +had met with persecution. At the head of an army of Saracens, +this Caliph (Abubeker) attacked Jerusalem: the Christians gallantly +defended it for four months, and were then obliged to +surrender the city to the Saracens; who built a mosque, or Mussulman +place of worship, on the very spot where the magnificent +temple of Solomon had formerly stood.</p> + +<p>The first Caliphs allowed the Jews the free exercise of their +own religion, and even permitted the Princes of the Captivity to +exercise considerable authority. During the eighth and ninth +centuries the Jews had their share in the troubles and calamities +caused by civil wars among the Caliphs. Besides this, their +treatment varied much under the rule of the different Saracen +princes, who succeeded each other more or less quickly: by some +they were allowed to live in peace, and worship God in their own +way; by others they were persecuted. One of the Caliphs forbade +their riding on horses, and only permitted them to have +mules, and make use of iron stirrups: the Jews were also deprived +of every office or employment in the State, and they were obliged +to wear a cord round the waist, to point them out to the ridicule +and abuse of the people.</p> + +<p>In Christian countries, during the seventh and eighth centuries, +we find the Jews exposed to equal, and even greater persecutions. +The members of the Christian Church were at this +time divided into two great parties, one of which objected to +having any images of saints in the churches: the Jews, being +accused of encouraging these disputes, were commanded by the +Greek Emperor to give up their religion, on pain of the severest<span class="pagenum"><a name="Page_402" id="Page_402">[Pg 402]</a></span> +punishment. To save their lives, many of the Hebrews were +baptized, but without any intention of really becoming Christians. +This being suspected, afforded an excuse for still further +persecutions of these unhappy people; but subsequent Emperors +showed them favour, and allowed them to practise all the rites +and ceremonies of their religion.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_VI_TENTH_AND_ELEVENTH_CENTURIES" id="Chapter_VI_TENTH_AND_ELEVENTH_CENTURIES"></a><span class="smcap">Chapter VI.</span>—TENTH AND ELEVENTH CENTURIES.</h2> + +<p class="noindent"><span class="smcap">The</span> Jews in Spain brought trouble upon themselves by listening +to one of their own countrymen, who declared himself to be the +expected Messiah, and persuaded the multitude to follow him to +Palestine, where he promised to establish his kingdom. Many +perished on this expedition; and those who did return to Spain +had cause to repent bitterly of their foolish credulity, for during +their absence the Government had seized upon all their lands +and property.</p> + +<p>When Gaul was taken from the Romans by the barbarians, +various tribes of Germans, calling themselves Franks, established +their empire in the country. Charles the Great, or "Charlemagne," +as he is always called, became sovereign of the Empire of the +Franks (or France, as we may now term it), <span class="smcap">a.d.</span> 772. The +Saracens at this time were very troublesome in making frequent +attacks upon the country; and the Jews were suspected of +encouraging and aiding the Infidels, out of hatred to the Christians. +Charlemagne, after defeating the Saracens at Toulouse, +in the south of France, determined utterly to destroy the Jews, +who were accused of causing all this bloodshed. He was, however, +persuaded only to put to death some of those supposed to +be the most guilty. The others were condemned to pay an annual +fine; and were, moreover, obliged to assemble three times a year, +at the gate of some Christian church appointed by the bishop, to +receive a box on the ear! which we may well believe to have +been no slight blow.</p> + +<p>At other times, the Jews were treated with gentleness and +moderation. Louis le Débonnaire became king on the death of +his father, Charlemagne, early in the ninth century, <span class="smcap">a.d.</span> 814. +His favourite physician was a Jew; and for his sake Louis +granted great privileges to the Jews. These marks of favour<span class="pagenum"><a name="Page_403" id="Page_403">[Pg 403]</a></span> +made them haughty and insolent; but when the bishops complained +of their behaviour, the king would not listen to any +proposition for their punishment. The favour and protection +thus granted by the monarch, produced a great effect among his +subjects; and those about the Court declared openly, that the +descendants of Abraham ought to be treated with the greatest +respect. Some even went so far as to observe the Jewish Sabbaths, +and to attend the synagogues; preferring to hear the discourses +of the learned rabbis, rather than the sermons of the +Christian priests and monks, who were at this time extremely +ignorant. During the reign of the next king, Charles the Bold, +the Jews met with little favour; and in some places they were +constantly insulted with impunity by the populace. In one part +of Languedoc, it was the custom to pelt the Jews with stones, +from Palm Sunday—that is, the Sunday before Good Friday—until +the Tuesday after Easter Day.</p> + +<p>During the tenth century, when there was much ignorance +in all Christian countries, the Saracens were great promoters of +learning; and under their protection the Jews were also able +to apply themselves to study, and many famous men appeared +amongst them at this time; but, unhappily, disputes between +themselves soon brought them into fresh difficulties.</p> + +<p>We now come to the eleventh century, during which, if not +before, colonies of Jews settled in England; for when William, +Duke of Normandy, conquered the country, <span class="smcap">a.d.</span> 1066, a considerable +number of them were already established in the kingdom. +William also brought with him, from Rouen, another colony +of Jews, and gave them places to live in, from whence they could +carry on trade with other nations. In return, they were to pay +the king certain sums of money.</p> + +<p>The Jews also appear to have been in favour with William +Rufus, who encouraged disputes between the learned rabbis and +the Christian bishops, declaring that he himself was quite ready +to follow the religion of whichever party had the best of the +argument or dispute. The Jews, always an industrious and +money-making people, are said to have become so rich and powerful +in England during William the Second's reign, that they not +only held public meetings for the purpose of converting the upper +and more learned classes, but also endeavoured by bribes to induce +the poor and ignorant to renounce Christianity, and enrol themselves +amongst the Jews.</p><p><span class="pagenum"><a name="Page_404" id="Page_404">[Pg 404]</a></span></p> + +<p>What has been said of the condition of the Jews in England, +applies also to all other European countries, where the Jews were +richer, more fond of learning, and more polished—that is, more +civil and gentle in their manners—than any other people. They +were the only bankers; all trade with foreign nations was carried +on by them alone; and even the gold and silver ornaments and +vessels used in Christian churches, were mostly made by these +determined enemies of Christianity.</p> + +<p>During the eleventh century, of which we have been speaking, +the Jews in Egypt were for a short time persecuted by a Saracen +prince, who wished to establish a new religion in the place of +Mahometanism, or Islamism, as the religion established by Mahomet +was called. As neither Jews nor Christians would assist +him, he persecuted both; obliging the former to wear some outward +mark to distinguish them, and point them out as objects +for hatred and insult. He commanded their synagogues to be +closed, and tried to force them to follow the new religion, of +which he wanted to be the head. After a time, however, he +allowed them to return to the practice of their own rites and +ceremonies. Towards the middle of the eleventh century, an +Eastern Caliph determined to get rid of the Jews altogether. +He shut up their academies or schools; banished the teachers; +and killed the Prince of the Captivity, with all his family. This +cruel persecution drove many of the Jews into the deserts of +Arabia; but most of them took refuge in the western countries; +and by the end of the eleventh century, they had become numerous +and powerful in different towns of Germany. Some of the +Jews, driven out of the East, passed through Africa into Spain, +and there joined their brethren, who, having helped the Saracens +to conquer Spain, were now greatly favoured by the Caliphs, and +were a wealthy and flourishing people. Hatred of the Christians +was a bond of union between the Jews and the Mahometans; but +when one of the rabbis tried to convert the Saracens of Grenada +to the Jewish religion, the king was so enraged, that he caused +the rabbi to be seized and put to death at once. This was followed +by a terrible persecution of the Hebrew race.</p> + +<p>The Jews, however, suffered still greater miseries in those +parts of Spain which were under the rule of Christian princes. +One of these, called Ferdinand, having declared war against the +Saracens, resolved, in the first place, to destroy all the Jews in +his dominions, expecting by such an act of cruelty to obtain<span class="pagenum"><a name="Page_405" id="Page_405">[Pg 405]</a></span> +the favour and blessing of God! but the clergy of his kingdom +objected to the execution of such a scheme; and the Pope himself +wrote, and blamed Ferdinand for such unchristianlike zeal, so that +the design was given up.</p> + +<p>Alphonso, the successor of Ferdinand, found himself in such +difficulties, owing to the increasing power of the Saracens, that +he showed favour to the Jews, in order to get them to help him +with men and money in his wars against the Infidels. He even +allowed them to act as judges over Christians; but the Pope did +not at all approve of this, and reproached the king for having, +as he expressed it, "put the synagogue of Satan above the Church +of Christ." Alphonso, however, did not take away the indulgences, +which he had granted only to further his own interest.</p> + +<p>The close of this eleventh century was remarkable for the first +of the Crusades, or wars undertaken by Christian nations, in order +to take Palestine, or the Holy Land, out of the hands of the Saracens. +In many parts of Spain, great numbers of Jews were +massacred by those about to join the Crusade, under the mistaken +idea that they should bring the blessing of God upon their +intended expedition, by destroying the descendants of those who +had crucified the Saviour of mankind. In Germany, the Crusaders, +who marched through the country, murdered all the Jews who +refused to become Christians. An immense number thus perished, +many of whom were burnt in their houses; for the unhappy Jews +barricaded their dwellings, and then threw their families, their +property, and themselves into the flames, thus disappointing the +avarice of their enemies, who coveted their riches. Even mothers, +on the approach of the merciless Crusaders, killed their children +with their own hands, telling them it was far better for them to +go at once into Abraham's bosom, than to fall into the hands of +the Christians. Some of the Jews, less brave and conscientious +than their brethren, saved their lives by pretending to adopt the +Christian religion, which they must naturally have hated more +than ever, since those who professed to be guided by its precepts, +had acted with a degree of cruelty and inhumanity, worthy only +of the most ignorant savages. The same dreadful scenes took +place in Palestine, for when the Crusaders arrived in that country, +they, actuated by very mistaken notions of the spirit of Christianity, +inhumanly murdered all the Jews they could lay hands +upon; and men, women, and children alike perished by hundreds.</p> + +<p>During this dreadful time, it is pleasant to know that some<span class="pagenum"><a name="Page_406" id="Page_406">[Pg 406]</a></span> +of the Christian bishops and clergy did try to protect the Jews; +and they received into their houses such fugitives as could manage +to escape from the fury of their enemies.</p> + +<p>Thus ended the eleventh century.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_VII_TWELFTH_CENTURY" id="Chapter_VII_TWELFTH_CENTURY"></a><span class="smcap">Chapter VII.</span>—TWELFTH CENTURY.</h2> + +<p class="noindent"><span class="smcap">Our</span> history has now brought us to the twelfth century; that is, to +the space of 100 years, from <span class="smcap">a.d.</span> 1100 to <span class="smcap">a.d.</span> 1200. The twelfth +century began as the eleventh had ended; for the Crusaders +continued to persecute the Jews in Germany and other countries, +as well as in Palestine.</p> + +<p>The cry of the Christians was, "Let us destroy the descendants +of those who crucified Jesus Christ, so that the name of Israel be +no more remembered"—a cry as much at variance with prophecy, +as with the spirit of Christianity; for the Holy Scriptures had +plainly declared, that the once chosen people of God, though +scattered throughout all lands, and severely punished for their +unbelief, should <i>never be destroyed</i>.</p> + +<p>Among the Christian bishops who interfered in favour of the +Jews, was one called St. Bernard, who thought that it was the duty +of Christians to <i>convert</i> rather than destroy them; and that +kindness was more likely to do this than persecution. St. Bernard +brought Innocent the Second, who was then Pope, to agree with +him, and to befriend the Hebrew race.</p> + +<p>On one occasion, when this Pope entered with much pomp +and show into Paris, the Jews, approaching him with great respect, +gave him a volume, or roll, containing the Law. The Pope +received it, and said, "I reverence the Law given by God to +Moses, but I condemn your explanation of it, because you still +expect the Coming of the promised Messiah, instead of believing, +as the Catholic Church does, that Jesus Christ was indeed the +Messiah our Saviour; and that He now liveth and reigneth in +Heaven, with God the Father, and God the Holy Ghost."</p> + +<p>The next Pope was also favourable to the Jews, and forbade +the people to insult them on any occasion whatever. Under such +circumstances, the Jews became a rich and flourishing people in +Rome, and in all the other cities of Italy.</p> + +<p>Towards the close of the twelfth century, a Jewish rabbi,<span class="pagenum"><a name="Page_407" id="Page_407">[Pg 407]</a></span> +named Joseph, was prime minister to a Christian king of Spain, +and had a coach of state, and guards to attend upon him; but +having cause to be displeased with the wicked conduct of one of +his countrymen, this man, whose name was Gonzales, contrived +by his falsehoods to set the king against Joseph, who was in +consequence turned out of his office in disgrace. Gonzales, who, +though a Jew himself, was no friend to his brethren, now, under +pretence of enriching the king, persuaded him to allow him to do +as he pleased with eight of the principal Jews. The king +consented; Gonzales caused these eight men to be put to death, +and seized all their property. He then asked the king to give up +to him twenty more; but the monarch refused, thinking it more +honourable to demand some of their riches for his own use, than +to deprive them of life as well as property: the unhappy Jews +gladly consented to give the king large sums of money, in order +to preserve their lives. Shortly afterwards, Gonzales, having +displeased the king, was shut up in prison, and then the Jews +again enjoyed that peace and quiet so favourable to the pursuit +of learning, of which they were very fond. Among the learned +men who distinguished themselves at this time, the chief was +Moses Maimonides, or the son of Maimon. This man claimed to +be descended from king David: his knowledge and learning were +so wonderfully great, and so far superior to that of any other +rabbi, that his countrymen called him "The Eagle of Doctors," +(the eagle being the king of his kind,) and declared, that no one +before had ever come so near in wisdom to their great founder +and lawgiver, whose name he bore.</p> + +<p>But the very wisdom and learning for which they praised +him, soon raised the jealousy of the Jews against Maimonides; +and this feeling was increased by his showing very little respect +for the Talmud, and by his teaching some extraordinary doctrines, +learnt from a Mahometan of Arabia, under whom he had studied. +Thus Maimonides offended a great part of the Jewish people; and +at Montpelier, a town in the South of France, the chief of the +synagogue persuaded certain learned men to preach against +Maimonides, and defend the Talmud: he also caused the works +of Maimonides to be burnt, and excommunicated all who should +dare to read them.</p> + +<p>The learned men amongst the Jews were now divided into +two parties: one <i>for</i> and one <i>against</i> Maimonides; and disputes +were in consequence carried on for many years. At this time,<span class="pagenum"><a name="Page_408" id="Page_408">[Pg 408]</a></span> +learning was not entirely confined to <i>men</i> amongst the Hebrew +race; for several learned Jewish <i>women</i> made themselves remarkable +in the twelfth century. One of these women was so skilful +in explaining the Law and the Talmud, that many went to hear +her lectures upon these subjects: she spake to the people from +behind a latticed window, so that, whilst her voice was heard, +she herself could not be seen by those outside.</p> + +<p>From Jewish historians we learn, that during this twelfth +century many of their nation were raised, at different times, to +high offices in the courts of princes; and that others became +celebrated as generals. Several learned Jews also renounced +their religion and became Christians, and then wrote books in +favour of Christianity. One of these Jews turned Mahometan, +and wrote a book, accusing his Jewish brethren of having +altered the Law given to Moses by God. This greatly pleased +the followers of Mahomet, who forbade any person to quote or +translate any part of the Pentateuch, as used by either Jews +or Christians.</p> + +<p>In France, towards the end of this century, the Jews suffered +greatly under Philip Augustus, or Philip the Second, who began +to reign <span class="smcap">a.d.</span> 1180. Some Jews were accused of having murdered +a Christian youth; king Philip eagerly seized upon such an excuse, +and, under pretence of piety and zeal for the glory of God, +banished all the Hebrew race from his dominions; allowing them +only to keep the money for which they could sell their furniture, +the king taking for his own use all the rest of their property. It +is even said that these poor creatures were robbed of what money +they had been allowed to keep, and reduced to such a state of +want and misery, that many died in consequence. The industry +and skill of the Jews, however, made their loss felt in every +country from which they were expelled; and no doubt that was +the case now, for shortly afterwards Philip recalled them, excusing +himself to such of his subjects as disapproved of the measure, by +saying, that he allowed the Jews to return in order to get from +them money to pay the expenses of the Crusades.</p> + +<p>So wickedly were the Jews treated at this time, that if one +became a Christian, all his property was taken from him—a +measure not likely to encourage conversions.</p> + +<p>Something must now be said of the treatment of the Jews +in England during the twelfth century. Henry the Second, who +began to reign <span class="smcap">a.d.</span> 1154, has been blamed by monkish writers<span class="pagenum"><a name="Page_409" id="Page_409">[Pg 409]</a></span> +for allowing them to live in peace; but the scene was soon +changed.</p> + +<p>The great wealth of the Jews caused them often to be applied +to by those who wished to borrow money; but they were hated +by all Christians, and grievously oppressed and ill-treated in most +Christian countries. When Richard the First succeeded his father, +<span class="smcap">a.d.</span> 1189, the Jews hoped, by giving him large sums of money, +to secure his favour and protection; and great numbers of them +came up to London from the most distant parts of England, just +before the king's coronation. The common people in those days +were very ignorant and superstitious, and fancied that the Jews +were magicians or conjurors, who could bewitch the king, and +so do him harm; and Richard, therefore, forbade any Jew to be +present in Westminster Abbey at his coronation.</p> + +<p>Some of them, however, hoping to forward their own interests, +ventured into the abbey, loaded with valuable presents for the +monarch; but as they knelt before him, the king spurned them +with his foot, and the courtiers followed his example. A great +outcry was immediately raised outside the abbey; and at the +same time a report was spread, that Richard had given an order +for the general massacre of the Jews. An order so agreeable to +the people, who hated the race of Israel, was instantly acted +upon; and under this false impression, hundreds of Jews perished +miserably: houses were broken open, and all the inhabitants +murdered; or if they resisted the entrance of their foes, their +houses were set on fire. Many of these wretched Jews put their +own wives and children to death, to prevent their falling into the +merciless hands of the Christians. The day after the coronation, +a proclamation was published to stop these shocking acts; but +the fury of the people was not so easily checked, and the persecution +continued in some degree for several months. Nor was +it confined to London, for in other parts of England similar +outrages were committed upon the unfortunate Jews.</p> + +<p>When Richard the First went to Palestine to take part in the +Third Crusade, the Jews suffered a still worse persecution; for +although they had furnished the king with large sums of money +for the expenses of this war, their enemies were not satisfied.</p> + +<p>It has been said, that in those times the Jews best understood +how to get rich by trade; one way in which they made money +was, by lending it at high interest. If, for instance, any person +wanted a large sum of money at once, in order to buy an estate,<span class="pagenum"><a name="Page_410" id="Page_410">[Pg 410]</a></span> +or carry out any great object, he would borrow it of the Jews; +engaging, in return, to pay a certain sum every year, or every +month, as <i>interest</i> on the money lent, until he could repay the +whole sum.</p> + +<p>The Jews who lent money asked very high interest for it; and +were often guilty of great injustice and harshness to those who +had borrowed it: all this added considerably to the hatred felt +towards the Hebrew race on account of their religion.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_VIII_IMPOSTORS_IN_THE_TWELFTH" id="Chapter_VIII_IMPOSTORS_IN_THE_TWELFTH"></a><span class="smcap">Chapter VIII.</span>—IMPOSTORS IN THE TWELFTH +CENTURY.</h2> + +<p class="noindent"><span class="smcap">When</span> Richard the First was making preparations for the Holy +War, (as the Crusade was called,) his Christian subjects felt very +angry that they, who looked upon themselves as the favourites of +Heaven, should be obliged to deprive their families even of needful +things, in order to fit themselves or others out to join in this +war, whilst the enemies of Christ were left in peaceable enjoyment +of their riches; and they persuaded themselves that it +would be a meritorious act, acceptable to God, to destroy all the +descendants of those who had crucified the Saviour, and then take +their wealth to pay the expenses of the Crusade. Before his +departure for the Holy Land, the King gave an order that the +Jews were not to be disturbed in any way; but no sooner had +he left England, than the fury of the people broke out afresh, +and very many of the unhappy Israelites were destroyed in +different places, and their property seized; whilst the magistrates, +whose duty it was to keep order and protect <i>all</i> the king's subjects, +made little or no attempt to stop these acts of cruelty and +violence.</p> + +<p>At York, the most dreadful scenes took place. The Jews of +that city were great money-lenders, or <i>usurers</i>, as they were called +in reproach; and as they lived in a sumptuous manner, indulging +themselves in every luxury, the people envied them for their +riches, and hated them more and more; and hearing what had +been done in other parts of England, they prepared to attack +their victims. Upon this, the chief persons among the Israelites +prevailed upon the governor of York to allow their countrymen +to take refuge in the castle, as its walls were strong enough to<span class="pagenum"><a name="Page_411" id="Page_411">[Pg 411]</a></span> +protect those within them. Very soon, however, the Jews, seeing +that the governor frequently went out of the castle into the city, +suspected that he was plotting with their enemies for their +destruction; and therefore, one day, when he had gone out as +usual, they shut the gates, and refused to let him in again. The +governor, very indignant, complained to the sheriff and to the +heads of the Christian party, who, as they were the chief debtors +to the Jews, were most anxious to destroy them. The sheriff +immediately ordered the governor to attack the castle; but he +soon repented of having given such a hasty order, and many of +the principal citizens refused to join in its execution. It was, +however, too late to check the populace, who were bent upon +murder and robbery. The attack was made, the assailants encouraging +each other by the cry, "Destroy the enemies of Jesus." +The Jews offered to give large sums of money, on condition that +their lives should be spared; but this offer was refused. When +they saw that they could defend themselves no longer, one of +their most esteemed rabbis proposed that they should kill themselves, +saying, that it was better to die courageously for the Law +than to fall into the hands of the Christians. Accordingly, these +poor creatures killed their wives and children, set fire to the +castle, and then slew themselves. In this way 500 perished. +A few, who gave themselves up in hopes of meeting with mercy, +were murdered, and all the houses belonging to the Jews were +plundered.</p> + +<p>Richard was very angry when he heard of such disobedience +to his orders, and ordered the Bishop of Ely, as Chief Justice of +England, to punish the guilty most severely. The chief offenders, +however, had left York before the bishop entered that city; and +he contented himself with depriving the sheriff and governor of +their offices, and laying a fine upon some of the richest citizens.</p> + +<p>Although so much has been said about the Jews in the +twelfth century, there is still something more to be added, +because during this period there were more impostors pretending +to be the Messiah, than during any other similar period of time. +The first of these impostors appeared in France <span class="smcap">a.d.</span> 1137, and +committed so many crimes, that the Government caused several +synagogues to be destroyed, and at length the man himself was +put to death, with a large number of his followers. The next +year a false Messiah appeared in Persia, and collected a formidable +army. The king of the country bribed him with a large<span class="pagenum"><a name="Page_412" id="Page_412">[Pg 412]</a></span> +sum of money to disband his followers, and then treacherously +caused him to be beheaded, forcing the Jews to return to him +the money, which he had given as a bribe to the unfortunate +man.</p> + +<p>Spain had also her impostor, who appeared in <span class="smcap">a.d.</span> 1157, and +was supported by one of the most learned rabbis of Cordova, +who had just written a book to prove that the Messiah must +shortly come—a work which had probably put it into the head +of this man to assume the character. The greater part of the +educated and sensible Jews looked upon this impostor as a madman; +but the people in general believed in him, and suffered +severely for their folly.</p> + +<p>Ten years afterwards, a person appeared in the kingdom of +Fez, in Africa, and declared that in the course of a year the +promised Messiah would come. The conduct of this impostor +greatly displeased the Mahometans, to whom the kingdom belonged, +and brought persecution upon all the Jews scattered +throughout the country.</p> + +<p>In the same year in which a false Messiah appeared in Fez, +another Jew of Arabia took the title of Messiah. He pretended +to work miracles, and gained many followers. He was at length +seized, and taken before the ruler of the country, who asked him, +what had led him to try and impose upon his countrymen? He +boldly answered, that he had not done so, for that he was indeed +a prophet sent by God. Being then asked what miracle he could +work to prove that he was really sent by God, he said, "Cut off +my head, and I will come back again to life." The king took +him at his word, and ordered him to be beheaded, promising to +believe in him if he came to life again. His followers actually +continued for some time to expect his re-appearance; but at last +they were obliged to give up all hope: they were heavily fined, +as a punishment for listening to this impostor.</p> + +<p>We have now spoken of eight pretended Messiahs; but there +is still one more, the most famous of them all: this was a Jew, +named David Alroi, or El David, who, with about 1,000 of his +countrymen, dwelt in a city subject to the King of Persia, to +whom they paid tribute. In 1199 El David took the title of +Messiah; and, being a learned and clever man, he deceived the +multitude by his pretended miracles, and persuaded them to take +up arms in his cause. The King of Persia, alarmed by the success +of the rebels, commanded El David to go to Court, promising to<span class="pagenum"><a name="Page_413" id="Page_413">[Pg 413]</a></span> +acknowledge him as the Messiah, if he would give some miraculous +proof of being so. Contrary to all expectation, the impostor +appeared before the king, persisting in his claim to be the true +Messiah. He was then put into prison, in order to see whether +he could work a miracle to set himself free. Somehow or other, +he did manage to escape, and those who were sent in search of +him were unable to find him; but, through the treachery of his +son-in-law, who took a large bribe to betray him, he was given +up to the king, and put to death, with a great number of those +who had been deceived by him.</p> + +<p>Thus remarkably was fulfilled our Saviour's prophecy, that +"false Christs and false prophets should arise and deceive many." +It may seem strange to us that the Jews, after refusing to acknowledge +Jesus Christ, Who had given so many proofs of His Divine +power, should afterwards have been so ready to follow any impostor +who chose to style himself the Messiah, without being able +to do one single thing to support such a claim.</p> + +<p>The reason of this appears to be, that the Jews, in spite of all +prophecy, still set their minds upon a Messiah, who could at once +establish a kingdom upon earth; and they were, in consequence, +always ready to take up arms, hoping that the time for establishing +such a kingdom was now come.</p> + +<p>Jesus, by His conduct, put an end to all hopes of the kind in +Him; and therefore He was despised and rejected. The impostors +who took His name promised to deliver the Jews from all +their enemies, and restore them to their country; and therefore +they were believed and followed.</p> + +<p>The cruel treatment experienced by the Jews in England +during the reign of Richard the First, led many of those who still +possessed any property, to leave the country; so that when John +became king, <span class="smcap">a.d.</span> 1199, the absence of so many rich people and +the falling off of trade were much felt in the kingdom; and, in +the early part of the thirteenth century, the king used every +means in his power to bring them back. He solemnly promised, +that if they would give him a large sum of money, they should +enjoy all their former privileges: he allowed them to possess +lands, build synagogues, and even choose a High Priest. Great +numbers of Jews then returned to England, where they were soon +more cruelly plundered than they had been before. It was the +old story; they were odious to the people on account of their +religion, and still more so, perhaps, for the enormous usury which<span class="pagenum"><a name="Page_414" id="Page_414">[Pg 414]</a></span> +they exacted for money lent. Thus there was a continual cry +for their banishment, or rather for their destruction; but the +king found it more for his own interest to keep them in the +country, where he could upon all occasions make them purchase +his protection by paying a heavy fine; and the Jews, seeing that +so long as they gave money to the king they might exact what +interest they pleased for money lent to his subjects, acted accordingly, +and became more and more oppressive to all who were so +unfortunate as to be their debtors.</p> + +<p>In the beginning of the thirteenth century, <span class="smcap">a.d.</span> 1210, John +wished to raise a large sum of money: as usual, he fell upon the +Jews. The money not being readily paid, the king, in spite of +the privileges which these unfortunate people had so dearly purchased, +ordered men and women to be put into prison until he +received the enormous sum which he now demanded. A Jew +of Bristol was called upon to furnish such an immense sum, that +he refused, declaring that the payment of it would reduce him +to beggary. Upon this refusal, the king cruelly ordered that +one of the poor man's teeth should be taken out every day until +he did pay. This wretched Jew lost seven teeth, and then agreed +to give the sum demanded by the king.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_IX_THIRTEENTH_CENTURY_IN_ENGLAND" id="Chapter_IX_THIRTEENTH_CENTURY_IN_ENGLAND"></a><span class="smcap">Chapter IX.</span>—THIRTEENTH CENTURY IN ENGLAND +AND FRANCE.</h2> + +<p class="noindent"><span class="smcap">Henry the Third</span> became King of England on the death of +John, <span class="smcap">a.d.</span> 1216: he was quite a child when his father died; but +those who governed for him, set the Jews who were in prison at +liberty; and ordered that they should be protected against the +violence of the Crusaders. Still, during the whole of Henry's long +reign, which extended far into the latter half of the thirteenth +century, the Jews were subject to great oppression and ill-usage +in England.</p> + +<p>As a privilege and favour to the citizens of Newcastle, the king +commanded that no Jew should be allowed to dwell in their city.</p> + +<p>The Archbishop of Canterbury, and the Bishops of Lincoln +and Norwich, took a sure way of driving the Jews out of their +dioceses; for they forbade all Christians to sell them any +provisions whatever.</p><p><span class="pagenum"><a name="Page_415" id="Page_415">[Pg 415]</a></span></p> + +<p>The Prior of Dunstable, on the other hand, gave the Jews +leave to reside in those places over which he had any control, +on condition of their paying him every year two silver spoons.</p> + +<p>The Jews were at this time accused of committing all sorts of +dreadful crimes; how far these accusations were true or false, we +do not know. They were human creatures, and the cruel treatment +they met with, might well lead them into the commission +of many wrong acts, which would, of course, be exaggerated by +the hatred of their enemies; who believed them guilty, upon the +slightest suspicion, and compelled them, in consequence, to pay +heavy fines.</p> + +<p>In the middle of the century, when Henry the Third demanded +fresh supplies of money for the purposes of war, the Jews, +irritated by such repeated oppression, wished to leave England, +and seek some more hospitable country, in which they might +dwell: the king refused to allow them to leave the country, and +forced them to pay the tax demanded. The next year, the king +again applied to them, declaring that in spite of the taxes he had +already levied, he continued to be greatly in want of money, and +must raise it from any quarter, and by any means.</p> + +<p>The unfortunate Jews truly declared that they could not pay +the taxes now demanded of them; upon which Henry the Third +actually sold them and their possessions to his brother, to raise +the sum required! It was now expected that the Jews would be +completely robbed of everything they possessed, in order to repay +the prince the money for which he had bought them; but he, +being convinced that they really could not have furnished the +sum required, had compassion upon them, and left them in peace.</p> + +<p>To such a height had hatred of the Jews risen in this reign, +that when (about 1264) the barons took up arms to force +the king to agree to their demands, they could think of no +better way of gaining the favour and help of the people, than by +killing the Jews; and 700 were accordingly massacred. The +pretence for this massacre was, that one of the Jews had tried to +force a Christian to pay an enormous and unfair interest for a +loan of money: supposing this to have been true, the crime of +one man should not have caused the death of hundreds. At the +same time, houses were plundered, and the magnificent synagogue, +built in the beginning of Henry the Third's reign, was burnt to +the ground: it was afterwards rebuilt; but in 1270, the king +most unjustly took it from the Jews, and gave it to a body of<span class="pagenum"><a name="Page_416" id="Page_416">[Pg 416]</a></span> +friars, who lived near it, and complained that their devotions +were disturbed by the howling of the Jews during their worship.</p> + +<p>The fact was, that the chapel belonging to the friars was +small and dark, and they coveted the fine large synagogue close +by their dwelling; and as no ideas of justice ever interfered with +the treatment of the Jews, they begged the king to give them this +synagogue, and furnished him with an excuse for doing so.</p> + +<p>On the death of Henry the Third, <span class="smcap">a.d.</span> 1272, his son Edward +the First became King of England, and very soon afterwards a +law was made, which promised to improve the condition of the +Jews; as it fixed a yearly tax to be paid by them, instead of +leaving them liable to be called upon for contributions on every +occasion, at the will of their enemies. This law also permitted +them to possess houses and lands wherever they pleased. But, on +the other hand, it was forbidden for any Christian to lodge in the +house of a Jew; and every one of the Hebrew race above seven +years of age, was obliged to wear a distinguishing mark upon his +upper garment: this mark was a figure of two ropes joined +together.</p> + +<p>In the latter part of his reign, Edward changed his conduct +towards the Jews, and they were treated with much injustice and +even cruelty. The oppression suffered by these unhappy people, +had not unnaturally raised up in them a spirit of retaliation; it +made them think, that it was justifiable to use every possible +means, right or wrong, to repay themselves for all the money +unjustly taken from them by the Christians: their attempts to do +this, increased the hatred entertained for them. They were accused +of coining false money, and of cheating in every possible way. +A great outcry being raised against them, they were, in all parts +of the kingdom, thrown into prison, and many of them were +executed, whilst their houses, lands, and goods, were sold for the +use of Government. But to show the people that these measures +were not taken merely for the sake of the plunder, the king +ordered, that half the money produced by this sale should be +put by, and given to such Jews as would renounce their religion +and become Christians. Very few, however, could be brought, for +the sake of worldly advantages, to embrace the religion of their +persecutors; nor can we be surprised, that the very unchristianlike +conduct of the followers of the blessed Jesus, should have +increased the hatred and contempt felt by the Jews for the +Christian religion.</p><p><span class="pagenum"><a name="Page_417" id="Page_417">[Pg 417]</a></span></p> + +<p>Towards the end of the thirteenth century, about <span class="smcap">a.d.</span> 1290, +Edward the First, who had already banished the children of +Israel from those parts of France which were under his dominion, +now commanded them all to leave England, and never to come +back on pain of death. He took whatever property they had, +only allowing them to keep enough money to pay the expenses +of removal into foreign countries; and of this miserable sum +many of them were robbed by the seamen at Dover and other +ports, whilst some hundreds of the poor wretches were even thrown +into the sea and drowned: for this crime, however, many of the +guilty seamen were punished by death.</p> + +<p>The clergy in England were so delighted to get rid of the +Jews, that they willingly gave the king very considerable sums of +money to make up for the loss of a people, from whom former +monarchs had always obtained help in time of need.</p> + +<p>After this banishment of the Jews by Edward the First, they +never appeared in any considerable numbers in England, until +the seventeenth century.</p> + +<p>In France we have seen the Jews banished by Philip the +Second, and then recalled by the same monarch at the end of the +twelfth century (p. 408). They immediately returned to all their +former ways of making money by usury, so that early in the +thirteenth century they had again become rich, and purchased +lands of the lords who had large estates; but on certain conditions, +which made them in some degree the property of the +liege lord, of whom they held their lands. This "feudal +tenure," as it was called, was common over Europe in those times; +and all, whether Jews or Christians, who thus held lands under a +liege lord, were called his "vassals," and were bound to do him +certain services, whenever called upon to do so.</p> + +<p>For some time Philip allowed, or at least did not try to put +a stop to, the usurious practices of the Jews, because they gave +him large sums of money in return for letting them alone; but +at last the complaints of his subjects forced him to make some +laws to check the evil. Philip the Second died <span class="smcap">a.d.</span> 1223; Louis +the Eighth, who succeeded him, reigned only three years: but +when Louis the Ninth, surnamed Saint Louis, became king, +<span class="smcap">a.d.</span> 1226, he immediately made a law, forbidding any of his +subjects to borrow money of a Jew. The condition of the Jews +in France at this time was miserable enough; their property was +at the mercy of those lords, in whose territories they had fixed<span class="pagenum"><a name="Page_418" id="Page_418">[Pg 418]</a></span> +their residence; without his leave, they could not change their +place of abode, and if they ventured to do so, their liege lord had +a right to follow them, and seize upon them as runaway, slaves! +If one lord sold land to another, the Jews living on such land, +also became the property of the purchaser: sometimes even, they +were sold apart from the land, the price asked for them varying +according to the talent and industry of each individual. But +there was something worse still; if one of these Jews did become +a Christian, the whole of his property was forfeited to his liege +lord. So that these unhappy people were at the same time +oppressed and persecuted for being Jews, or for becoming +Christians; and this, by persons calling themselves Christians, +who should have rejoiced at every conversion, and done all in +their power to make them more frequent. Louis the Ninth, +although called St. Louis on account of his remarkable piety and +devotion, not only approved of these cruel and unjust laws, but +added others; forbidding Christians to have any intercourse with +the Jews, who were, in short, treated with the greatest harshness +and injustice.</p> + +<p>But the most terrible persecution of this unhappy race, took +place in <span class="smcap">a.d.</span> 1238, when they were accused of having, in mockery +of the Christians, crucified some children on Good Friday: on +this supposition, multitudes of the Jews were put to death with +the most cruel tortures, until the Pope, Gregory the Ninth, +interfered to save them from further slaughter. During the imprisonment +of Louis the Ninth in the Holy Land, whither he had +gone upon a Crusade, he ordered the Jews to be driven out of +his dominions; but when Philip the Third (the Bold) became +king, in <span class="smcap">a.d.</span> 1270, he recalled the Jews, because he stood in need +of their money. In other parts of France, which were governed +by Dukes or Princes of their own, subject more or less to the +king, the Jews met with much the same kind of treatment; but +in some provinces they did become magistrates, and possessed +Christian slaves. Philip the Fourth (the Fair), who succeeded +his father as king, <span class="smcap">a.d.</span> 1285, followed the example of Edward +the First, who was then King of England, and banished the Jews +altogether from France; seizing all their wealth, with the exception +of a small sum to pay the expenses of their journey: many +died of fatigue and want by the way, and the rest sought refuge +in Germany. Some avoided banishment by being baptized: +most of these returned afterwards to Judaism; but the conver<span class="pagenum"><a name="Page_419" id="Page_419">[Pg 419]</a></span>sion +of some of them, at least, was sincere. Amongst those who +became true Christians, was one Nicolas de Lyra, who spent the +remainder of his life in explaining the Scriptures; and even wrote +a book to prove from Scripture, that the Jews were wrong in +not acknowledging Jesus Christ to be indeed the promised +Messiah.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_X_THIRTEENTH_CENTURY_CONCLUDED" id="Chapter_X_THIRTEENTH_CENTURY_CONCLUDED"></a><span class="smcap">Chapter X.</span>—THIRTEENTH CENTURY CONCLUDED.</h2> + +<p class="noindent"><span class="smcap">In</span> Spain during the thirteenth century, the Jews suffered as +much as they did in England and in France. At this time there +were two Christian kingdoms in Spain: namely, the kingdom of +Castile and the kingdom of Arragon; the southern part of Spain +formed the kingdom of the Moors, who were Mahometans. The +Bishop of Toledo, vexed at the increased numbers and riches of +the Israelites in Spain, excited the populace against them, and +putting himself at the head of the rioters, entered and plundered +synagogues and houses; the Crusaders completed the work so +unworthily begun by a Christian bishop, and, according to Jewish +writers, this was one of the most severe and bloody persecutions +ever endured by their unhappy countrymen: great numbers quitted +the country at this time. The Spanish nobles tried to put a stop +to the horrible cruelties practised towards the Jews; but Ferdinand +the Third, who became King of Castile, <span class="smcap">a.d.</span> 1226, rather +encouraged the persecution, in order to make himself popular +with the lower orders, who detested the Jews.</p> + +<p>In the kingdom of Arragon, towards the middle of the century, +great efforts were made for the conversion of the Jews. One +of the clergy, named Raymond, contrived to keep in check the +violence of the people, who had a great respect for him; and at +the same time he persuaded the king, James the First, who was +a zealous Christian, that the best way to convert the Jews was +by treating them with kindness, and trying to convince them +of their errors. To carry out his views, Raymond caused many of +the friars to learn the Hebrew and Arabic languages, and to +study the Scriptures carefully, so as to be able to reason with the +Jews, and point out to them how all the prophecies in the Old +Testament were fulfilled in Jesus of Nazareth. All his attempts +to convert the Jews were, however, unsuccessful, although they<span class="pagenum"><a name="Page_420" id="Page_420">[Pg 420]</a></span> +highly esteemed Raymond himself for his moderation and +humanity.</p> + +<p>The King of Arragon mean time, so far from sharing the +prejudices against the Jews, applied to them for instruction in +many matters of learning and science: the great and learned men +amongst the Spaniards also encouraged and admired them; but +the people, and the ignorant and ill-educated among the clergy, +hated and despised them, and would gladly have destroyed them +altogether.</p> + +<p>In the middle of the century, Alphonso the Tenth, who was +then King of Castile, encouraged all learned men, whatever might +be their religious opinions; and the favour shown in consequence +to the Jews, excited the jealousy of the people, who formed fresh +plots for their destruction. The dead body of a man was thrown +into the house of a Jew, who was then accused of having murdered +the man: this accusation roused the fury of the populace, +who put numbers of the Jews to death. The massacre threatened +to become general, but the authorities interfered, and declaring +that the Jew was innocent of the crime laid to his charge, order +was at length restored.</p> + +<p>During those times, when the Israelites enjoyed the favour of +the kings in Spain, many learned men flourished, and educated +pupils, who afterwards became celebrated amongst their countrymen.</p> + +<p>The Spanish Jews were again disturbed by an impostor called +Zechariah, who pretended that by studying the prophecies, he had +discovered the exact day on which the Messiah would appear; +and declared that the Jewish people would then be gathered +together by the Lord, Who would subdue their enemies and resettle +them in their ancient kingdom. The Jews, always too +easily deceived, prepared for this grand event by prayer and +fasting; and on the appointed day they crowded to the synagogues +clothed in white robes. Besides having the mortification +of a bitter disappointment, they thus brought upon themselves +the insult and ridicule of their enemies.</p> + +<p>In Germany, during the thirteenth century, the Jews suffered +much, in consequence of their being constantly accused of committing +crimes more or less heinous. At one time they were +charged with encouraging the Persians and Tartars to attack the +country and destroy the Christians; at another time, with preventing +the baptism of those amongst them who wished to become<span class="pagenum"><a name="Page_421" id="Page_421">[Pg 421]</a></span> +Christians; and they were repeatedly accused of murdering Christian +children at the time of the Passover. What truth there was in +any of these accusations, we do not know, but each was made by the +people a pretext for robbery and murder; nor could the authorities +save the wretched Jews from the fury of their Christian enemies. +On one occasion, when the people of Munich were murdering all +the Jews they could find, the town officers, unable to stop the +tumult, advised the wretched victims to take refuge in their +synagogue, a strong stone building, till the fury of their persecutors +should cool down: but in spite of the efforts made by the +Duke of Bavaria and his officers, they were all burnt, or otherwise +killed in the synagogue. Notwithstanding all these persecutions, +many learned rabbis flourished in Germany during this +century; and towards its close violent disputes arose amongst +the Jews themselves, as to the doctrines which were to be believed +and taught. The consequence was, that the Jews were divided +into two parties or sects, the Rabbinists and the Caraites: these +two sects hated each other, since the Caraites taught that the +Talmud, regarded by the Rabbinists with the greatest veneration, +was not to be depended upon in any way whatever.</p> + +<p>Towards the end of the century, when Germany was disturbed +by the wars between Albert of Austria and another prince, who +both wished to be Emperor of Germany, a peasant pretended that +he was sent by God to destroy all the Jews. This man went +about the country declaring his errand, and exciting the people +to execute the Will of God. The multitude rose at once, and +killed great numbers of the Jews; whilst many of these unhappy +people destroyed themselves and their families, to escape from +their enemies. Albert would gladly have put a stop to this barbarous +persecution; but he was afraid that if he did so, many of +his followers, who believed that the peasant really had a divine +commission, would abandon him, and take the side of the rival +prince. The riot was at last stopped, and a heavy fine laid upon +the town of Nuremburg, where it had begun: half the town was +already burnt down, by the Jews setting fire to their own houses.</p> + +<p>It has been already said, that the Roman Pontiffs, or Popes, +often interfered to stop the persecution of the Jews, and to check +the mistaken zeal of those who wanted to <i>force</i> them to become +Christians. In 1247, Innocent the Fourth wrote a letter in +defence of the Jews, declaring that they were not guilty of the +crimes laid to their charge; and he also said, that their condition<span class="pagenum"><a name="Page_422" id="Page_422">[Pg 422]</a></span> +under Christian princes, was far more miserable and wretched +than that of their fathers had been under Pharaoh.</p> + +<p>There were a great many Jews in the kingdom of Naples, and +they had much wealth: as they had done the king some important +service, he treated them with great indulgence. But after +his death, attempts were made to convert them, instead of allowing +them still to enjoy the free exercise of their religion. The +Jews, fearing a persecution, offered to become Christians, provided +they were allowed to marry into the richest and noblest families +in the kingdom—a condition that they felt certain would be +refused; but to their surprise and sorrow, permission was granted, +and thus they were obliged to profess Christianity; but those who +were not able to make advantageous marriages, soon returned to +the practice of their own religion.</p> + +<p>It is said, that a monk, who wished the Jews to be punished +for pretending to be Christians, hid a cross in a heap of earth, +and then accused one of these poor creatures of having done it: +the people, enraged at such an act, rose at once and massacred +a great number of the Jews, and more would have been put to +death if the nobles had not interposed, and even given shelter +in their own houses to some of the most wealthy, who were +always the peculiar objects of popular fury. In the East, the +number and the power of the Jews were much lessened during +the thirteenth century. The Caliph of Bagdad, who was a zealous +Mahometan, and very fond of money, was vexed to see a people +growing rich by their own industry, whilst they were always +ready to receive any one who declared himself to be the Messiah: +and he therefore began a persecution, by which he hoped to compel +all Jews, either to become Mahometans or to leave his dominions. +Some departed; others, to avoid exile, pretended to become +followers of Mahomet. In some parts of the East the Jews +suffered greatly from the invasions of the Tartars; but towards +the end of the century they enjoyed peace for a short time, under +a prince, whose chief minister and favourite was a Jewish physician, +who obtained many privileges and indulgences for his +countrymen. But on the death of this prince, his Mahometan +subjects, enraged at the favour he had shown to the Jews for the +sake of his minister, accused the latter of having poisoned his +master: he was condemned without any proof, and vast numbers +of his countrymen were at the same time murdered.</p> + +<p>Palestine was greatly distressed by the wars between the<span class="pagenum"><a name="Page_423" id="Page_423">[Pg 423]</a></span> +Christians and the Saracens. The Jews had still some synagogues +in their native land; and even amidst their troubles, several +learned rabbis appeared amongst them, the most remarkable of +whom was styled the "Father of Wisdom"; he had been born +in Spain, but went to live in Judæa, where he built a synagogue. +Several learned rabbis of the Caraite sect flourished in different +parts of the East during the thirteenth century.</p> + +<p>The fourteenth century does not seem to have brought any +comfort to the wretched Hebrews. The same avarice or love +of money which made Philip the Fourth drive them out of +France, made Louis the Tenth, who became king <span class="smcap">a.d.</span> 1314, +bring them back again; because he wanted some of their +money to enable him to reduce the Flemings to subjection. +The Flemings were the inhabitants of Flanders, a country in +that part of Europe which we now call Belgium. The conditions +upon which the Jews were allowed to return to France +were, that they should pay a heavy tax to the king; and that +their stay in the country should be limited to a period of twelve +years. During this time they might make money by trade and +labour: they might buy land for synagogues and burying-places, +and they might purchase any books they pleased with the exception +of the Talmud: but they were forbidden to converse publicly +or privately with any Christian; and they were obliged, as +before, to wear a mark upon their upper garment.</p> + +<p>Philip the Fifth became King of France in <span class="smcap">a.d.</span> 1316, and +during his reign the Jews suffered much from a body of men called +"The Shepherds." They really were shepherds and labourers, who +left their usual occupations to go, as they said, to the relief of the +Holy Land. Their leaders were two priests, who, by pretending +to work miracles, got many of the lowest classes of the people to +join the band. Having thus strengthened themselves by the +addition of a considerable body of desperate ruffians, the Shepherds +plundered the southern provinces of France, and by breaking +open the prisons, added still further to their own numbers, +by receiving the liberated criminals as brethren. They committed +the most unheard-of barbarities, especially upon the Jews, who +fled before this savage band, and took refuge in considerable +numbers, in a strong castle, near Toulouse; and here defended +themselves bravely, but in vain. When no hope of safety remained, +they put themselves or each other to death. Many of the Shepherds +were taken and executed.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_424" id="Page_424">[Pg 424]</a></span></p> + +<h2><a name="Chapter_XI_END_OF_THE_FOURTEENTH_CENTURY" id="Chapter_XI_END_OF_THE_FOURTEENTH_CENTURY"></a><span class="smcap">Chapter XI.</span>—END OF THE FOURTEENTH CENTURY.</h2> + +<p class="noindent"><span class="smcap">About</span> ten years after the affair of the Shepherds, the Jews in +France were accused of having been bribed by the Saracen king +of Granada to poison all the wells and rivers in the country. +There was no proof of this but the declaration of a leper, who +said, that a rich Jew had given him money to poison some wells; +but this was enough for the populace, who, without waiting for +inquiry or trial, rose at once, and put numbers of the suspected +race to a cruel death.</p> + +<p>The king, Philip the Sixth, shamefully took advantage of this +popular outcry, and imprisoned the wealthy Jews in Paris until +they told him where their treasures were hid; he then seized the +greatest part for his own use, and banished the whole race from +his dominions. The Jews, thus expelled from France, took refuge +in the northern part of Italy, then called Lombardy, and there +first established "banks," and the system called "banking"; by +which merchants, in lands far distant from each other, could +receive the price of goods exchanged, without the risk of sending +money: and by this means, the Jews from this time were often +able to save their riches from the avarice and violence of their +enemies. But the system of banking was not useful to the Jews +alone: it was of the greatest service to trade in general, as well +as to individuals, and has continued so up to the present time, +when every considerable town in almost all European countries +has its bank or banks. The great skill and cleverness of the +Jews in all matters connected with money, made the monarchs +of various kingdoms willing to let them remain in their +dominions; for though they would gladly have been rid of the +Jews themselves, they were anxious to keep their wealth in the +country.</p> + +<p>After John the Second became King of France, <span class="smcap">a.d.</span> 1351, the +Jews tried to obtain leave to return to France; but the permission +was not granted until 1356, when, John having been taken +prisoner by the English, the money of the Jews was needed to +raise the sum demanded for his ransom. The children of Israel +were, therefore, re-admitted into France for twenty years, on +condition that they should at once pay a considerable sum, and +that each Jew should pay annually a fixed tax. They would<span class="pagenum"><a name="Page_425" id="Page_425">[Pg 425]</a></span> +have been wiser to have remained out of the kingdom; for during +the reign of Charles the Sixth, which began in 1380, they were +often fined, scourged, and many of them executed, on pretence of +their having committed various crimes. The wicked absurdity of +many of these accusations is proved by the fact, that when Charles +the Sixth became mad, the Jews were accused of having deprived +him of his senses!</p> + +<p>Towards the end of the fourteenth century, the people of +France again became clamorous for the banishment of the Jews; +and supported by certain noblemen who owed those unhappy creatures +money, they broke into their houses, murdered the inhabitants, +and seized all the property they could find. Some of the persecuted +race took refuge in one of the prisons: their wives attempted +to follow them, with their children in their arms, but the mob +forced the little ones away from their mothers, and carried them +off to be baptized. The government, too weak to venture on +punishing the perpetrators of these crimes, replaced the Jews who +survived in their houses; and ordered that all persons who had +taken any of their property should give it back to them—an order +which was, of course, only laughed at. In <span class="smcap">a.d.</span> 1394, an Act was +passed, banishing the Jews from France for ever; but as the town +of Metz, in that part of the country called Lorraine, was then +a free city, under the protection of the Emperor of Germany, the +Jews continued to reside there in peace; and after Lorraine +became a part of the kingdom of France, the French monarchs +did not molest the Jews in Metz. But though, until the +seventeenth century, Metz was the only city in France where +the Jews were <i>allowed</i> to reside, a few were always to be found +in different parts of the kingdom. Mary de Medicis, the wife of +Henry the Fourth, who became king <span class="smcap">a.d.</span> 1589, sent for a Jewish +physician to Paris, where he was allowed free exercise of his +religion for himself and his family.</p> + +<p>The Jews, who were driven out of France in 1394, went +mostly into Germany, where, however, they could not have much +hope of peace, as their brethren in that country had suffered +much from the beginning of the fourteenth century. About the +middle of the century, a number of ignorant and superstitious +Christians, imagining that the Almighty had ordered them to +scourge themselves and kill the Jews, formed themselves into +a company, called "Flagellants," for the purpose of carrying out +what they conceived to be the Divine commission. They pro<span class="pagenum"><a name="Page_426" id="Page_426">[Pg 426]</a></span>ceeded +to whip themselves in the most cruel manner, and then +began their work of destruction. After many of the Jews had been +murdered, the Flagellants came to some agreement with their +unhappy victims; but this was rendered useless by the conduct of +a Jew of Frankfort, who, not being satisfied with the agreement +made, set fire to one of the public buildings, which was burnt +down, with all the valuable papers it contained: the flames spread +to the cathedral, and burnt that also to ashes. For this crime, +not only the guilty Jew, but all his innocent brethren also, were +put to death; with the exception of a few, who managed to +escape, and took refuge in Bohemia.</p> + +<p>The year after the affair of the Flagellants, the Jews in Germany +were accused of poisoning wells and springs, and a fresh massacre +took place all over the country.</p> + +<p>At Metz, the Jews not only defended themselves, which they +were perfectly right to do, but in revenge put to death, in a +barbarous manner, 200 unarmed Christians, who were in no way +answerable for the attack upon them.</p> + +<p>The enraged populace punished this real crime, by killing +many thousands of the Jews, and setting fire to their houses. +The flames spread, and did much damage in the town. This +persecution extended over the whole of Germany; some of the +princes and nobles tried to save and help the miserable victims, +but with little success.</p> + +<p>The Jews who had fled into Bohemia suffered equally at +Prague; during the Feast of the Passover, they were burnt in +their synagogues whilst engaged in their devotions.</p> + +<p>Soon afterwards another persecution was raised, on the old +charge of poisoning springs and rivers; and this persecution +extended through Germany and into Italy, Provence, and other +parts. The Emperor of Germany himself, convinced of their +innocence of this pretended crime, endeavoured to convince his +Council that it was impossible for the Jews to have committed it; +but such was the feeling against the Hebrew race, that in order +to save them from worse calamities, the Emperor was forced, +at the close of the fourteenth century, to command these +unhappy creatures either to be baptized, or to leave the +country. The Jewish historians tell us, that very few did give +up their religion; or, as they expressed it, "forsake the glory of +their God."</p> + +<p>In Spain, the Jews suffered dreadfully at the beginning of the<span class="pagenum"><a name="Page_427" id="Page_427">[Pg 427]</a></span> +fourteenth century from the Shepherds, who, after finishing their +work of destruction in France, carried fire and sword into Spain; +marking out the race of Israel as their especial victims: and +a pestilence that broke out in the army of the Shepherds increased +their fury against these devoted people, whom they accused of +having caused it by poisoning the rivers. This story was readily +believed, or at least accepted, by those who ought to have known +better; and great numbers of Jews were actually imprisoned on +this charge: after a long confinement, the judges declared them +to be innocent. The king, unwilling to allow that he had imprisoned +them unjustly, pretended that he had only kept them in +prison in order to convert them; but he caused a large number +who refused to be baptized, to be put to death.</p> + +<p>Alphonso the Eleventh, king of Castile, was the friend and +protector of the Jews, and had one of that nation for his principal +minister and adviser. But this displeased his turbulent and +rebellious subjects, who accused a Jewish boy of having in some way +insulted the Sacrament: they became so violent upon the subject, +that the king was obliged to summon a Council, to decide whether +the Israelites should be put to death, or banished. Banishment +was decided upon; and they were commanded to leave the country +within three months' time: but mean time it was discovered that +a <i>Christian</i>, and not a <i>Jewish</i> lad, had committed the offence complained +of; and the king recalled the sentence of banishment, to +the great disappointment and indignation of the enemies of the +Jews, who declared, that the witnesses who had proved the Christian +lad to be guilty, had been bribed to do so.</p> + +<p>The same kind of treatment was experienced by the Israelites +in other parts of Spain during the fourteenth century; but during +that period the Popes in general treated them with humanity. +Troubles and disputes unconnected with the Jews had caused the +Popes for a time to leave Rome, and take up their residence at +Avignon, in the south of France. Clement the Fifth, then Pope, +did all in his power to save the Jews from the violence of the +Shepherds, and all their other enemies: he also provided for them +the means of instruction, by ordering that Hebrew should be +taught in all the Christian universities, or places of education for +young men; so that there might be some, able to show the Jews +from their own Scriptures, how all ancient prophecies pointed out +Jesus Christ as the true Messiah. Again, when the Jews were +persecuted on pretence of their having poisoned the rivers, Pope<span class="pagenum"><a name="Page_428" id="Page_428">[Pg 428]</a></span> +Clement the Sixth exerted himself on their behalf; many of them +found a safe asylum in Avignon, and the Pope left nothing +undone to relieve their misery, and soften the fury of their persecutors. +In Italy, the Jews seem to have been pretty well treated +during the fourteenth century, and in Poland they met with +favour and indulgence: by their industry they gained wealth and +power, and became a prosperous and flourishing people, as they +have ever since continued to be in that country. Poland produced +many learned Jews; and Jewish children from all parts were +sent there to study the Talmud, and to learn and practise all the +peculiar rites and ceremonies of their religion.</p> + +<p>We have now come to the close of the fourteenth century. +The dreadful sufferings endured by the Jews up to this time, and +during future years, must remind us how surely all the prophecies +contained in Scripture will be fulfilled. The prophets had +foretold, that in consequence of their sins they would suffer +unheard-of miseries: history shows us the accomplishment of this +prediction.</p> + +<p>Then again, it is wonderful that with such persecutions, they +should not have been utterly destroyed; but, no, the Lord had +said by His prophets, that they should be scattered throughout +all lands, but not destroyed. The whole history of the Jews +proves the truth of the Bible; and it should remind us, that +Scripture equally warns us, that if we sin we shall also suffer; and +that nothing will be acceptable to God, but a true, loving, +and faithful devotion of ourselves to the service of Jesus Christ, +Whom we acknowledge to be the Son of God, the promised +Messiah.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XII_THE_JEWS_AND_THE_INQUISITION" id="Chapter_XII_THE_JEWS_AND_THE_INQUISITION"></a><span class="smcap">Chapter XII.</span>—THE JEWS AND THE INQUISITION.</h2> + +<p class="noindent"><span class="smcap">During</span> the fifteenth century there were no Jews in England or +France. Of course, there may have been a few scattered here +and there; but there was no body of Jews in either country +during this period.</p> + +<p>In Germany, their condition continued much the same. The +slightest pretence sufficed to raise a persecution; and a pretence +was afforded, at the close of the century, by an impostor, named +David, who declared that the Messiah would positively appear<span class="pagenum"><a name="Page_429" id="Page_429">[Pg 429]</a></span> +in the year 1500. He afterwards declared, that the Messiah had +delayed His coming on account of the sins of the people; and +he caused the credulous Jews to appoint a solemn fast, in order +to obtain pardon and hasten the appearance of the Deliverer. +The Jews of course suffered; and David was imprisoned, and +died shortly afterwards.</p> + +<p>In the beginning of this century, great efforts were made for +the conversion of the Jews in the Spanish kingdom of Arragon. +The Pope was zealous in the work; and one of their own race, +named Jerome, who had himself embraced Christianity, undertook +to convince his countrymen even by passages from the +Talmud, that Jesus Christ must certainly be the Messiah. +Although the Jews treated the Pope with great respect, they +were by no means disposed to listen to Jerome, with whom +they were very angry; first, for deserting the faith of his people; +and, secondly, for drawing them into disputes, which might bring +persecution upon them. It is said, however, that 4,000 Jews +were then converted, and that a few years later, through the zeal +of one of the clergy, a still larger number were baptized; but the +greater part, having only submitted to baptism out of fear, continued +to observe in secret all the rites and ceremonies of the +Hebrews.</p> + +<p>In 1479 a great change took place in the condition of +the Jews in Spain, for Ferdinand, King of Arragon, married +Isabella, the Queen of Castile; so that from this time the two +kingdoms became <i>one</i>, called the Kingdom of Spain. Ferdinand +and Isabella were very anxious that all the inhabitants of Spain +should be Christians. In 1492 the Moors were driven out of +Granada, and their country became also a part of the Kingdom +of Spain; but many of the Moors, rather than leave their beloved +Granada, pretended to become Christians. Having driven the +Moors out of Spain, Ferdinand thought it would be desirable +to get rid of the Jews also; and he commanded them either to +be baptized or to quit Spain altogether. In order to prevent +Jews or Mahometans who had been baptized, from ever returning +to the practices of their former faith, Ferdinand and Isabella +were persuaded to establish the Court of the Inquisition in Spain. +The Inquisition was a Court of Inquiry, the members of which +were charged by the Pope to examine all persons accused, or suspected +of holding any opinions in religious matters, not agreeing +entirely with the doctrines taught by the Church of Rome. They<span class="pagenum"><a name="Page_430" id="Page_430">[Pg 430]</a></span> +had power to torture the accused, in order to force them to +confessions, and to put to death all who continued to hold any +opinions condemned by the Pope. So much was this dreadful +tribunal feared by the people, that none ventured to withhold +their nearest and dearest relations from the officers of the Inquisition, +whose duty it was to arrest all persons, upon whom rested +the slightest suspicion of what was called heresy. The unfortunate +creatures thus dragged from their homes, were kept for a +long time in the dungeons of the Inquisition, until they accused +themselves and declared the cause of their imprisonment; for they +were not told of what crimes they were accused, nor were their +accusers ever brought face to face with them to witness against them, +as justice would have demanded. Seldom did any, who were once +consigned to the dungeons of the Inquisition, return to their +families; and so well was this known that, when they were taken +away by the officers, their friends and relations looked upon them +as dead: nor did they dare to make any effort to save them, lest +they should themselves be looked upon as accomplices in some +unknown crime.</p> + +<p>When no shadow of proof could be brought against the +wretched prisoners, they were discharged, with the loss of great +part of their property, after suffering the most cruel tortures +during a tedious and dreadful imprisonment. Many of those +whom the Inquisitors (or Judges in this Court) chose to consider +guilty, were secretly put to a cruel death, in the dungeons of the +Inquisition. Sometimes a number of these so-called "heretics" +were executed publicly, by being all burnt together with great +pomp and ceremony, so as to make quite a show of their execution!</p> + +<p>This terrible show was called an "Auto-da-Fé," meaning a +sacrifice offered up by faithful Christians to prove their devotion +to God! It is dreadful to think of all the cruel and wicked +things which have been done under pretence of religion, when +true religion should fill our hearts with love to God, and love to +man for His sake, and make us strive to subdue all our own evil +passions and tempers.</p> + +<p>Sad too, to remember, that this cruel tribunal, under whose +authority the most barbarous and wicked acts were committed +through a long series of years, was established by Christian +bishops, under the idea that they could thus please a God of +love and mercy!</p><p><span class="pagenum"><a name="Page_431" id="Page_431">[Pg 431]</a></span></p> + +<p>It is necessary to mention the circumstances which led to the +establishment of a tribunal, so opposed to the spirit of Christianity.</p> + +<p>The Popes, from being originally the Bishops of Rome, had +gradually claimed and obtained influence and power over the +Church in all Christian kingdoms; and they required that every +member of these churches, should believe exactly whatever they +and their Council declared to be right and true. The different +orders of monks, who were established in every Christian country, +supported the Pope's claims, and did all in their power to increase +the power and authority of the Roman Pontiffs. Not content +with spiritual power, the Popes, little by little, claimed the right +to interfere in temporal affairs; so that, by degrees, the Pope +claimed and exercised a kind of sovereign power over all Christian +kings, and required them to obey him in temporal as well +as spiritual matters. Such was the influence of the priests over +an ignorant and superstitious people, that their kings would not +have dared to deny the superior authority of the Pope, had they +wished to do so; for the people were taught to believe, that the +Roman Pontiff had power to draw down upon individuals and +nations who had displeased him, the severest judgments, or visible +signs of the displeasure of the Almighty God Himself.</p> + +<p>In England, the Pope's power never was so great as it became +in Italy and other European countries.</p> + +<p>But though Christians in general, and the monks in particular, +were ready to profess belief in whatever the Popes declared +to be the truth, there arose from time to time men who, contrary +to the Papal order, dared to search the Scriptures for themselves; +and thus perceived clearly, that the Church of Rome had adopted +many doctrines and practices which were, in fact, quite contrary +to those taught by the Apostles, and given to them by the Lord +Jesus Christ. Those who made such an important discovery, +naturally told others of it; and thus there grew up in the Christian +Church, a party who were opposed to the Pope's authority, +both in spiritual and temporal matters.</p> + +<p>This was of course highly displeasing to the sovereign Pontiff; +and, in order to check the spread of feelings and opinions which +weakened the Papal power, the terrible Court of the Inquisition +was established in Italy, by Pope Gregory the Ninth, in the year +1233—that is, towards the middle of the thirteenth century. It +became the constant endeavour of all future Pontiffs, to persuade<span class="pagenum"><a name="Page_432" id="Page_432">[Pg 432]</a></span> +the various sovereigns of Europe, to introduce this iniquitous +tribunal into their dominions.</p> + +<p>But, although Gregory the Ninth may be said to have established +the Inquisition as a permanent tribunal, it was not altogether +a new institution; for, at the close of the twelfth century, +the same desire to check the growth of feelings opposed to Papal +power, led Innocent the Third, in the year 1198, to nominate +Inquisitorial Courts, to examine all persons accused of heresy. +From this beginning, sprang the Court of Inquisition, established +by Gregory <span class="smcap">a.d.</span> 1233.</p> + +<p>Innocent the Third is well known in English history, as the +Pope to whom King John gave up his kingdom, to be returned +to him as a Papal fief. He is also remarkable for the encouragement +given to the cruel persecution of the Albigenses in the south +of France, and of the Waldenses in the valleys of Piedmont.</p> + +<p>The Albigenses were a body of men living about Toulouse +and Albigeois, in Languedoc, who distinguished themselves by +their opposition to the doctrines and ceremonies of the Church +of Rome. Their name appears to have been given them, either +because a great number of them resided in the diocese of Albi, or +because they were condemned as heretics by a council held in +that town. The Albigenses became so powerful, that Pope Innocent +the Third sent a legate into their country; but, as that step +produced no good effect, he stirred up against them Philip the +Second, King of France, who, being joined by other princes, +carried on a regular crusade against these unfortunate people. +They were at first supported by Raimond, Count of Toulouse; +but when the King of France made war upon them, he deserted +them, and made his submission to the Pope; but, soon afterwards, +finding himself plundered by the Crusaders, he declared +war against them. He was, however, defeated and slain at the +siege of Toulouse; and the consequence was, that the city surrendered +to the Crusaders, who also conquered the greater part +of Languedoc and Provence.</p> + +<p>His son, also called Raimond, who succeeded him, published +a declaration against the Albigenses, <span class="smcap">a.d.</span> 1253; and agreed with +the Pope and the King of France, to set up the Inquisition in his +territories. From this time the Albigenses gradually decreased +in number, until, in the sixteenth century, the remnant had +become so intermingled with the Vaudois, that all are known by +the latter name.</p><p><span class="pagenum"><a name="Page_433" id="Page_433">[Pg 433]</a></span></p> + +<p>The Waldenses took their name from Peter Waldo, who was +a rich merchant of Lyons, in the latter part of the twelfth century. +Waldo, being extremely anxious for the increase of Christian +knowledge and piety, employed a priest, in the year 1160, to +translate from the Latin into French, the four Gospels and some +other parts of Scripture. When this was done, Waldo found that +there was no authority in Scripture, for many of the doctrines +and practices taught by the Church over which the Pope presided; +in fact, that they were quite contrary to the Word of God. +In consequence, he gave up his mercantile profession, distributed +his riches among the poor, and devoted himself, as a public +teacher, to spread a knowledge of Scriptural truth. His success +was great. His followers took their name of Waldenses from +him; and they were also called "The poor men of Lyons."</p> + +<p>The Archbishop of Lyons, and other rulers of the Church in +those parts, opposed Waldo vigorously, but with little effect; for +the simplicity and beauty of his doctrines, and the pious and +blameless lives led by him and his followers, caused a daily +increase of their numbers. Being driven out of Lyons, they +spread over Dauphiné, Provence, and the valleys of Piedmont.</p> + +<p>The merciless persecution carried on against these innocent +people, by Philip the Second and Innocent the Third, failed to +destroy them utterly, although the king is said to have destroyed +the country seats of 300 gentlemen in the attempt. Amongst +those who distinguished themselves most in this barbarous persecution, +was Simon de Montfort, whose son, bearing the same +name, retired to England, and became a favourite of Henry the +Third, who created him Earl of Leicester. After one quarrel +and reconciliation with his sovereign, Leicester put himself at +the head of the English barons who rebelled successfully against +Henry the Third; but in the battle of Evesham, when the royal +forces were led by Prince Edward, the Earl was defeated and +slain.</p> + +<p>In spite of the united efforts of the Pope, the King of France, +and of the Count Simon de Montfort, the Waldenses continued +to exist, and were in later times known as the Vaudois.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_434" id="Page_434">[Pg 434]</a></span></p> + +<h2><a name="Chapter_XIII_TREATMENT_OF_THE_JEWS_BY" id="Chapter_XIII_TREATMENT_OF_THE_JEWS_BY"></a><span class="smcap">Chapter XIII.</span>—TREATMENT OF THE JEWS BY +FERDINAND.</h2> + +<p class="noindent"><span class="smcap">The</span> Monks took such an active part in the persecution of the +Jews, that it may be well to give some account of the "Religious +Orders," as they are called; all of which hated the Hebrew race, +and would gladly have seen it extirpated.</p> + +<p>Very soon after the establishment of the Christian religion, +there were men who wished to devote their hearts and lives to +the service of God, and thought they could better do this by giving +up all the pleasures and business of ordinary life. It became the +practice for such to leave their families and live together in +houses, thence called Religious Houses, under the direction and +authority of some priest. Here they spent their time in devotion, +and in doing good to their fellow creatures: the services in the +churches were performed by them; they undertook the education +of the young; books were prepared by them, for in those days +there were no books except such as were written by hand; and +to them the sick and poor applied for relief, which was never +denied.</p> + +<p>Those who became inmates of such houses, were not bound +to remain in them; but as long as they did so, they were bound +to obey the orders of the ruling priest.</p> + +<p>But before long, a change took place: these religious houses +took the name of Monastery, Abbey, Priory, or Convent. Those +who entered these houses, took a solemn oath to remain in them +until their death, and to be in all things obedient to the priests, +who, under the appellation of Abbots or Priors, ruled over these +establishments, whilst they themselves were completely subject +to the Pope. As the gifts of money and lands bestowed upon +these religious houses, gave them power and influence, those who +ruled over them became ambitious, and desired to have a share +in the government of kingdoms: in this they gradually succeeded +by persuading kings and princes, that by following their advice +in all things, they would please the Lord God, and ensure his +favour.</p> + +<p>As time went on, the heads of the abbeys, monasteries, +priories, and convents, became more and more powerful, in the +various kingdoms where they were established. The inmates of +these various houses belonged to different classes or "orders";<span class="pagenum"><a name="Page_435" id="Page_435">[Pg 435]</a></span> +the chief of which, were the Benedictines, Dominicans, and +Franciscans.</p> + +<p>St. Benedict, the founder of the first religious order in Europe, +was born at Spoleto, in Italy, <span class="smcap">a.d.</span> 480. At the age of fourteen, +he retired to a cavern, where the fame of his pious austerities +brought him numerous followers. He afterwards founded the +monastery of Monte Casino, near Naples, and thus established +the Order of St. Benedict, or the Benedictines. The oath taken +by all who entered this order, bound them never to marry, nor +to quit their convent; to practise the strictest self-denial in every +matter; to speak but little to the other members of the community; +to give up all intercourse with the world; and to place +their minds and bodies at the absolute disposal of their superior; +so as not only to do at once whatever he bid them do, but to hold +no opinions contrary to his. The Pope or Bishop of Rome, naturally +looked with especial favour upon this order of monks; because +being pledged to implicit obedience, they formed a sort of army, +ready to do anything to increase the power of the priesthood and +the Pope. The Benedictine Order was introduced into England +by Dunstan, when he became superior of Glastonbury Abbey, in +the tenth century.</p> + +<p>The founder of the Dominican Order, was a man named +Dominic, born at Calahorra, in Old Castile, <span class="smcap">a.d.</span> 1170. He was +employed by Pope Innocent the Third to convert the Albigenses; +but failing in his endeavours, he joined in the horrible persecution +carried on against them; and for his zeal in the cause, he was, +after his death, <span class="smcap">a.d.</span> 1221, canonized, (that is, ordered to be called +a saint) by the Pope.</p> + +<p>The founder of the Franciscan Order was born at Assisi, in +a part of Italy called Umbria, <span class="smcap">a.d.</span> 1182; and was after his death +canonized, and called St. Francis d'Assisi. He was the son of a +merchant, and had in his youth led a wild and dissipated life: +but on recovering from a dangerous illness, he became enthusiastically +devout; retired into solitude; and underwent every species +of penance and mortification; so that his family thought he had +gone mad. He gave up all claim to his father's property, and +took a vow of poverty. Being looked upon as a saint, many +joined him, and he drew up rules for them to observe; and these +rules being approved of by Pope Innocent the Third, the order +of Franciscan Friars was established, and its members increased +rapidly. St. Francis d'Assisi was, as well as St. Dominic, a zealous<span class="pagenum"><a name="Page_436" id="Page_436">[Pg 436]</a></span> +persecutor of the Albigenses and Waldenses. St. Francis made +an unsuccessful attempt to convert the Sultan, or sovereign of +Turkey, and then returned to Assisi, where he died, <span class="smcap">a.d.</span> 1226: +he was canonized four years later, by Gregory the Ninth.</p> + +<p>It has been said, that the members of the Dominican +and Franciscan Orders were called friars, instead of monks. +The difference between the two classes was, that the friars +rejected the possession of all worldly wealth, and depended +entirely for their subsistence upon what they could collect from +the pious, in their wanderings about the country. On this +account, they were also called "Mendicants," that is, "beggars." +There were four orders of these Mendicant Friars: the Dominicans, +or Black Friars; the Franciscans, or Grey Friars, sometimes +called "Frères Mineurs" (Lesser Friars), or Minorites; the +Augustines, or Mendicants, properly so called; and the Carmelites, +who claimed their origin from the prophet Elijah.</p> + +<p>Before we leave this subject, we must mention that there were +also religious houses, called nunneries and convents, for females: +the inmates were called nuns, and there were various orders of +them, distinguished from each other by some differences in their +rules and discipline.</p> + +<p>But all monks, friars and nuns were bound by their vows +never to marry, nor leave their retirement; and to be in all things +obedient to their superior.</p> + +<p>When the Court of Inquisition was set up in Spain, it was +directed to pay particular attention to the conduct of the Jews, +as the clergy had found out that their change of religion was +generally only a pretence; and therefore the Pope exhorted all +Christian princes to bring them to punishment.</p> + +<p>Great numbers of the Jews, terrified at the fate which awaited +them, gave up the observance of their own rites and ceremonies, +and submitted to any penance or punishment appointed by the +clergy: but many of these unhappy creatures were put to death, +even after they had confessed Jesus Christ to be the Messiah: +others were imprisoned for a long time, and when set at liberty, +were obliged to wear two red crosses on their upper garment, +which was considered as an acknowledgment that they deserved +to be burnt. Property was, of course, seized; and besides their +persecution by the Inquisition, the populace oppressed and +ill-used them, so that their condition was as miserable as possible. +The sufferings of the Jews whom Ferdinand drove out of Spain,<span class="pagenum"><a name="Page_437" id="Page_437">[Pg 437]</a></span> +were most extraordinary. The greater part embarked on board +ships, some of which, from being too heavily laden, sunk, and all +on board were drowned; some of the ships are said to have been +burnt; some were wrecked on foreign shores, where the miserable +passengers died of want. The master of one ship determined +to murder all his passengers, in order, as he said, to avenge the +death of Christ, whom their ancestors had crucified: the Jews, aware +of his design, reminded this bad man, that one doctrine of Christianity +was, that Christ desired the salvation, and not the death of +sinners; but the master, instead of feeling how little his conduct +was like what a Christian's ought to be, caused the Jews to be +stripped, and landed on the coast of Africa, where he left them. +Some of these poor creatures were destroyed by wild beasts; some +died of hunger; but some were saved by the master of another +vessel. Some of the Jews, on leaving Spain, sailed direct to the +city of Fez, in Africa; but the inhabitants cruelly refused to admit +them into the city, and they, too, died of want. Another party +sailed to Genoa, which was at that time suffering from a scarcity +of food, so that provisions were very dear: the inhabitants, seeing +the miserable condition of the Jews, who had no money to buy +food, met them with a cross in one hand and in the other bread, +which they refused to give to any one who would not first worship +the cross. Many who had hitherto resisted all temptation to +conform to Christian worship, could hold out no longer, and did +what was required of them.</p> + +<p>The way in which Ferdinand had treated the Jews, was +greatly blamed; and many nations expressed their astonishment, +that the king should have so little regard to his own interest, as +to banish a people, whose skill in money matters was so useful +to the country. This very skill enabled the Jews to disappoint +the avarice of the king; for they had managed to send the greater +part of their wealth safely out of the country, and consequently +Ferdinand got much less money from them than he had expected.</p> + +<p>Meantime his subjects felt the loss of Moors and Jews, and +the nobles complained that their towns were deserted and ruined.</p> + +<p>Many of the Jews on leaving Spain, went into Portugal, +where their brethren had done good service to the king, by +bringing him accounts of the coasts of the Red Sea; and also +by helping his subjects to discover the way of reaching India, by +sailing round the southern point of Africa.</p> + +<p>But notwithstanding the services of the Jews already in<span class="pagenum"><a name="Page_438" id="Page_438">[Pg 438]</a></span> +Portugal, the king only allowed the fugitives from Spain to enter +his dominions, on condition of their paying a sum of gold, with +an understanding, that on a certain day fixed, they must either +leave Portugal again, or be sold as slaves: on his part, the king +promised to provide ships to take them wherever they wished to go.</p> + +<p>When the time came, the king really wished to keep his +promise; but his orders were not obeyed, and the Jews who were +about to sail, were so barbarously used by the seamen, that +they chose rather to be sold as slaves than to put themselves into +the power of such ruffians.</p> + +<p>The next king of Portugal had pity on the Jews, and set them +free from slavery; but afterwards, in order to gain favour with +Ferdinand and Isabella, he ordered the Israelites to leave the +kingdom on a certain day, after which, all who remained would +be again treated as slaves. But the king did not like the idea +of expelling such a number of skilful and industrious people, and +he determined at least to keep all the children under fourteen +years of age, and have them baptized and brought up as Christians. +When, therefore, the time of departure drew near, he +forbade the Jews to embark from any port except Lisbon; and +when they came to that city, the king's officers seized their +children, and dragged them away from their parents. We may +imagine what a dreadful scene this was! Many, in despair, rather +than give their children up, killed them and then put an end to +their own lives. Besides this, the king contrived to delay their +embarkation so much, that the day fixed passed away before they +had sailed, and consequently they became slaves. In utter +despair, these poor creatures now agreed to become Christians, in +order to recover their liberty, and their children. But such +Christianity could only be a pretence; and their enemies, +suspecting this, watched them narrowly. The least sign of their +observing any of the rites and ceremonies of the Jewish religion, +or of their preferring the Law of Moses to the Gospel, exposed +them to the horrible cruelties of the Inquisition. Shame upon +Christians, who could thus treat their fellow creatures! and +instead of trying to win them over by Christian love, could thus +render the very name of Christian more and more hateful +to them.</p><hr class="chap" /><p><span class="pagenum"><a name="Page_439" id="Page_439">[Pg 439]</a></span></p> + +<h2><a name="Chapter_XIV_SEPARATION_IN_THE_CHURCH" id="Chapter_XIV_SEPARATION_IN_THE_CHURCH"></a><span class="smcap">Chapter XIV.</span>—SEPARATION IN THE CHURCH.</h2> + +<p class="noindent"><span class="smcap">The</span> events which have been noticed in Spain and Portugal, +extended well into the sixteenth century, and thus belong to +modern history; for the fifteenth is the last of the ten centuries +known in history as "the Middle Ages," during which, as we +have seen, the sufferings of the Jews were very terrible. It is +impossible here to give a particular account of this persecuted +race in all countries, during the centuries that have since elapsed.</p> + +<p>In the sixteenth century took place that important movement +in the Christian church, spoken of in history as "the Reformation."</p> + +<p>In speaking of the Inquisition, allusion has been made to the +feelings of mistrust and opposition, which had arisen in regard to +the Pope, and the Church of which he claimed to be the head.</p> + +<p>By the beginning of the eleventh century, the Papal power, +or power of the Popes, was far greater than that of any sovereign; +and kings were obliged to acknowledge and submit to it, because +in case of any dispute, their subjects would probably have obeyed +the Pope rather than their own sovereigns. Nor was this extraordinary, +since the people were led by the priests to believe, that +they could not possibly be saved, unless they obeyed the Pope in +everything; and that on the other hand, he could forgive their +sins, and ensure their salvation. Thus was the Pope put almost +into the place of God.</p> + +<p>This naturally produced evil consequences, and for more than +two centuries the corruptions of the Church of Rome went on +increasing: the real doctrines and truths of the Gospel were more +and more forgotten, and its precepts disobeyed; so that wickedness +seemed everywhere triumphant. Such a sad state of things +led many to think, that as the Pope and his clergy were not +teaching the truth as contained in the Scripture, some reform +was greatly needed. This feeling once roused, spread rapidly; +and in the beginning of the sixteenth century, it was strengthened +and confirmed by the preaching of a German, called Martin +Luther. Luther was born in <span class="smcap">a.d.</span> 1483, at Eisleben, in Lower +Saxony: wishing to devote himself to a religious life, he entered +a monastery of Augustines. His fondness for learning caused +him to be appointed as a teacher in the new University of Wittem<span class="pagenum"><a name="Page_440" id="Page_440">[Pg 440]</a></span>berg: +but his studies soon taught him that the church to which +he belonged, had departed very far from Gospel truth and practice; +and a journey to Rome showed him so much that was wrong +in the lives and conduct of her clergy, as quite to destroy all his +reverence for the Pope. His own mind being thus made up, +Luther boldly declared his convictions; and taught that all who +wished to be saved by Jesus Christ, must make a great change in +their religious opinions and practice; and instead of blindly +obeying the Church of Rome, must strive to worship God as the +Apostles and early Christians had done; for this purpose he +urged every individual to read and study the Holy Scriptures, +which the Pope did not permit any member of his Church to +do. People of all ranks listened to Luther's words; and many +determined no longer to submit to the Pope's dictation, but to +purify the Church, by extirpating the errors which had one after +another crept into her doctrines and practice, so as to restore her +to her original condition of a scriptural Church.</p> + +<p>Whole nations now shook off the authority of the Pope, and +became separate branches of the One Catholic or Universal Church +established by the Apostles, and of which Jesus Christ is the true +and only head. In <span class="smcap">a.d.</span> 1517, when Henry the Eighth was King +of England, such a branch was established in our own country, +and called "the Church of England"; whilst to that branch +over which the Pope still rules, we give the name of "the Church +of Rome."</p> + +<p>All the works of man are liable to error, and in this great +separation from the Church of Rome, some mistakes were probably +made; nor were all who advocated the changes actuated +by holy and religious motives. But whatever mistakes may have +been made, we find in the teaching of the Church of England +the way of salvation. All of us who have been baptized into this +Church, must ever remember with thankfulness that we belong to +a Church which bids us take the Holy Scripture as our rule of life. +As members of such a Church, let us always strive to act up +to our baptismal vows, carefully studying all the articles of +the Christian faith, that we may hold them fast; and that our +faith may be firm and lively: let us renounce the world, the +flesh, and the devil, constantly striving against sin in every form, +so that we may truly keep the commandments and precepts +of God: loving Him with all our hearts, and our neighbour as +ourselves, for His sake. If we are thus true and worthy members<span class="pagenum"><a name="Page_441" id="Page_441">[Pg 441]</a></span> +of the Church Militant upon earth, we shall, through the atonement +and mediation of Jesus Christ, be hereafter received into +His Church triumphant in Heaven.</p> + +<p>Before we go on, it will be well to say a few words as to the +word "Protestant," often applied both to Churches and individuals +who have separated from the Church of Rome. To "protest," +means to "object to," to "declare against." "Protestant," +therefore, only means one who objects to anything, or declares +against it; and so the word came to be applied to those, who so +objected to the errors and false doctrines of the Church of Rome +(which claimed for itself alone the title of Catholic), as to separate +from it, and establish a reformed branch. In <i>this</i> sense the +Church of England may be called <i>Protestant</i>; but we must never +give up our claim of being a true and pure branch of the Holy +Catholic and Apostolic Church, of which Jesus Christ is the Head.</p> + +<p>The separation from the Church of Rome was not effected in +any country without great struggles; many battles were fought, and +many crimes committed, under pretence of religion, on both sides.</p> + +<p>Luther died in 1546, having lived to see the doctrines he had +taught, too firmly established ever to be overthrown by the opposition +of the Pope and his supporters, who made great efforts to +bring all men back to the Church of Rome.</p> + +<p>Mary, the daughter of Henry the Eighth, who became Queen +of England on the death of her brother Edward the Sixth, <span class="smcap">a.d.</span> +1553, tried hard to make her subjects submit again to the Church +of Rome, and many were burnt to death for refusing to do so.</p> + +<p>Elizabeth, who succeeded her sister Mary in 1558, was zealous +for the doctrines opposed to the Papal teaching; and in her time +the Church of England was firmly established in this country, +though many Englishmen have never joined it, and continue to +this day to be Roman Catholics, as we call those who belong to +the Church of Rome, to distinguish them from those who have +renounced her errors; for we all claim to be Catholics, as members +of the Catholic or Universal Church of Christ. Many, too, in our +own times have unhappily forsaken the Church of their forefathers, +and joined that of Rome. Let us watch and pray, that we fall +not into such grievous error.</p> + +<p>The Reformation relieved the Jews from much active persecution, +but, on the other hand, Luther declared, that no Christian +might even employ a Jewish physician; for as the whole race lay +under the curse of God, they ought not to cure those who were the<span class="pagenum"><a name="Page_442" id="Page_442">[Pg 442]</a></span> +children of God: the Jews naturally detested Luther, by whose +advice many Christian princes in Germany, refused to receive +them into their dominions. The chief persecution against the +Israelites in Europe during this century, arose from their +being falsely accused of causing a fire that did great damage in +Bohemia. In Persia they suffered much from one of the kings, +who was resolved to make them embrace the Mahometan faith.</p> + +<p>The Jews at this time, seem to have enjoyed more peace in +Egypt, Abyssinia, and other parts of Africa, than in any other +countries in the world. They became numerous, wealthy, and +powerful at Cairo, and also in Morocco, from whence one of +them was sent as ambassador to the united provinces of Holland, +in the beginning of the seventeenth century. Although the King +of Portugal had banished the Jews from his European dominions, +he allowed them to settle at Goa and other places, which then +belonged to him in the East Indies: but, unfortunately, after +some years, these Jews allowed themselves to be deceived by a +pretended Messiah. The news spread to Portugal where some +of the Israelites, who had become Christians, showed such joy at +the intelligence, as to make it clear that they still clung to their +old faith, and were Christians only in name. The Inquisition, +therefore, interfered, and all Jews living in such parts of the East +as were subject to the King of Portugal, were forced either to +become Christians, or to leave the country.</p> + +<p>The Jews had now been shut out of England for about 350 +years; but when, after the murder of king Charles the First, +Cromwell became ruler under the name of Protector, <span class="smcap">a.d.</span> 1654, +he, seeing the benefit which Holland had gained by allowing this +persecuted race to settle in that country, was anxious to bring +their industry and their riches back into Great Britain. At his +request, the Parliament allowed Manasses Ben Israel, who was +greatly looked up to by the whole Jewish people, to come to +England, to beg permission for his countrymen to return: but +the idea was so displeasing to the people in general, and was so +strongly opposed by some persons of ability and learning, that +Cromwell was unwillingly obliged to dismiss Manasses, without +giving him any positive answer. Some of his countrymen, however, +did venture into England, where they were left in peace, +and allowed to reside together in a certain part of London: but +no laws were made for their protection, though they were ready +to pay large sums for any such marks of favour.</p><p><span class="pagenum"><a name="Page_443" id="Page_443">[Pg 443]</a></span></p> + +<p>Unfortunately for Cromwell's project of re-establishing the +Jews in England, a deputation arrived from the Asiatic Jews, for +the purpose of making out that Cromwell was the Messiah. This +made the Protector very angry; and when the object of these +Jews became known, it excited so much indignation throughout the +country, that they were obliged to leave the kingdom in all haste. +This incident greatly increased the feelings of prejudice and dislike, +with which the children of Israel were regarded. When +Charles the Second was restored to the English throne, <span class="smcap">a.d.</span> 1660, +he, being greatly in want of money, sold to the Jews permission +to settle in England, and their numbers increased greatly in consequence.</p> + +<p>James the Second, who in 1685 succeeded his brother Charles, +also favoured the Jews; and during this seventeenth century, +they also regained a footing in France, from whence they had +been finally banished in 1394, though, as has been said, some +Jews were always to be found in different parts of that kingdom. +The first place in which they were now permitted to reside and +carry on trade, was Bordeaux; they were also allowed to buy +estates in France.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XV_SEVENTEENTH_AND_EIGHTEENTH" id="Chapter_XV_SEVENTEENTH_AND_EIGHTEENTH"></a><span class="smcap">Chapter XV.</span>—SEVENTEENTH AND EIGHTEENTH +CENTURIES.</h2> + +<p class="noindent"><span class="smcap">The</span> most curious event connected with the Jews in the seventeenth +century is the history of the impostor, Zabathai Tzevi, who was +born in Syria, of poor Jewish parents; and being gifted with +wonderful talents and great powers of learning, was enabled to +take advantage of the ignorance and credulity of his countrymen. +Towards the close of the century, there was a general idea +amongst the Jews, that some wonderful event was about to take +place, and all sorts of strange tales were told, and believed: +amongst others, it was related that a ship had reached the coast +of Scotland, filled with sailors who could speak nothing but the +Hebrew language; that the sails of this ship were made of the +most beautiful silk; and that upon them were embroidered +the words, "The Twelve Tribes of Israel." Tzevi immediately +took advantage of so favourable an opportunity, proclaimed +himself to be the Messiah, and promised the Jews a glorious<span class="pagenum"><a name="Page_444" id="Page_444">[Pg 444]</a></span> +kingdom, in which they should enjoy peace and prosperity. He +pretended to work miracles, and reproached some of his followers +with wilful blindness, because they would not own that they had +seen him rise up into the air! The multitude believed in Tzevi, +but many of the better instructed and more intelligent Jews +condemned him as an impostor, and would gladly have put him +to death, could they have done so. After visiting Greece and +Alexandria, Tzevi went to Gaza, where he persuaded a celebrated +Jew, named Nathan Levi, to act as his forerunner. Tzevi and Levi +then went to Jerusalem, and actually named a time when the +Jews should recover their kingdom by the conquest of the Sultan, +who then held it in subjection.</p> + +<p>Some of the more sensible among the Jews, saw that such +folly could lead only to their own destruction, and therefore they +condemned Tzevi and his forerunner, to be put to death as +impostors; but they went off to Constantinople: the Jews there +had, however, been warned not to listen to them, and they +therefore proceeded to Smyrna.</p> + +<p>Here Tzevi received presents from the Jews of many countries; +and although the Jewish Council at Smyrna condemned him as +an impostor, his party was too numerous and powerful for any +active steps to be taken against him. At length Tzevi having, +as he said, received the command of God to do so, went again to +Constantinople, where, by the Sultan's orders, he was seized +and cast into prison; but this event did not in any way shake the +faith of his followers, who firmly believed that it was not in +the Sultan's power to put him to death.</p> + +<p>When he was questioned by the Sultan's ministers, Tzevi +declared that he had only called himself the Messiah, because his +nation had forced him to do so: his life was therefore spared, +and although he was kept in prison, all who chose were allowed +to visit him. He remained a prisoner for some months, visited +by the infatuated Jews from all parts, who still persisted in +looking upon him as the Messiah; but as the Turks made all +these Jews pay for the privilege of visiting Tzevi, they did not +interfere with the attentions and honours paid to him. In +the height of his fame he was visited by a learned Jew from +Poland, who wanted to be admitted in some manner to share his +honours: this, Tzevi was by no means inclined to allow, and the +two men quarrelled. In revenge, the Polish Jew told the Sultan +that Tzevi was a dangerous impostor, who was plotting to over<span class="pagenum"><a name="Page_445" id="Page_445">[Pg 445]</a></span>throw +the Turkish dominion: upon this, the Sultan ordered that +he should be set up as a mark for his archers to aim at, and +that if he escaped unwounded, it would be a proof that he was +not an impostor. Tzevi naturally had no mind to submit to such +a trial of his truth, and therefore he at once confessed himself to be +an impostor; and when he found that this was not now enough +to save his life, he became a Mahometan, declaring that he had +long wished to do so. This step filled his followers with grief +and horror.</p> + +<p>Tzevi lived for many years at Constantinople, and became +a learned and zealous Mahometan: he still declared himself to be +the appointed deliverer of the Jews, but told them that he should +not be able to prevail with the Almighty to restore them as +a nation to the Holy Land, until they gave up the Law of Moses +and followed that of Mahomet, as he had done. Multitudes did +actually, in consequence, go to Constantinople, and there declare +themselves to be followers of the false prophet Mahomet. By +this means, Tzevi hoped to keep his influence over the Jews, +and at the same time remain in favour with the Turks; but +all his impiety and wickedness soon met with just punishment, +for, for some cause or other, he was beheaded by order of the +Sultan.</p> + +<p>During the eighteenth century, the condition of the Jews +improved greatly throughout Europe. No more dreadful persecutions +took place; and though the prejudices of the people +often led them to treat the Jews with contempt and ridicule, and +to annoy them in many ways, still the laws of the different +countries in which they lived, did more or less, protect the Hebrew +race from real injuries and violence. In the middle of the +eighteenth century there were nine synagogues in Rome, and +also an academy for the instruction of youth: the Jews in this +city seem to have exercised some authority over their brethren in +other parts of Italy, who consulted them upon all important +matters, and paid great respect to their advice. There are now +great numbers of Jews in Rome, who are all obliged to dwell +together in one part of the city, called the Ghetto.</p> + +<p>The King of Naples, in the eighteenth century, granted such +great privileges to the Jews, as to make the Roman Catholics +very uneasy; but in spite of the remonstrances of the clergy, he +persevered in this course, until the Jews, by their ill conduct, +forced him to make a change.</p><p><span class="pagenum"><a name="Page_446" id="Page_446">[Pg 446]</a></span></p> + +<p>In Spain and Portugal during this century, there were a great +many Jews who, according to the permission granted them by the +Talmud, <i>pretended</i> to be Christians, and as such, filled various +offices in the state, and even performed the functions of priests +in the Roman Catholic Church. Outwardly they were zealous +Roman Catholics; inwardly they were Jews: so that it has been +said, that whenever a house was more than usually furnished +with crucifixes, images of the Virgin and of the Saints, relics +and lamps, the inhabitants were sure to be Israelites in heart. +By pretending great zeal for the Christian religion which they +detested, these dissemblers generally escaped detection; though +from time to time some of them did fall into the hands of the +Inquisition.</p> + +<p>Jews can now live openly and unmolested in Spain and +Portugal: they claim to be descended from the tribe of Judah, +and declare that many of their ancestors went into those countries, +at the time of the captivity, more than two thousand years ago! +For these reasons, the Spanish and Portuguese Jews think themselves +superior to those in other countries, and will not allow of +marriages with them. The daughter of a Portuguese Jew having +married a Jew of Berlin, the parents of the bride put on +mourning for her as if she had been dead, which she was to them, +as they never would see or hear of her again: they renounced her +for ever.</p> + +<p>After the revolution in France towards the end of the +eighteenth century, when the king Louis the Sixteenth was +murdered, the Jews were allowed all the privileges of citizens, +on condition of taking an oath of obedience to the Government +of the country. Their numbers then increased amazingly in +France.</p> + +<p>In Germany also, during this century, the Jews gained many +privileges from the Emperors. In short, the children of Israel +were now everywhere protected by the laws, though they were +still often robbed of their property, ridiculed and scoffed at, and +employed in the lowest work.</p> + +<p>At Frankfort, as in Rome, the Jews rich and poor, are all +obliged to live in one quarter of the town: this consists of a long +street, with high walls at the backs of the houses, to separate +them from those parts in which the Christians dwell.</p> + +<p>Zealous Christians have often formed plans for the conversion +of the Jews; not, as formerly, by violence, but in a manner more<span class="pagenum"><a name="Page_447" id="Page_447">[Pg 447]</a></span> +suitable to the spirit of the Gospel; that is, by endeavouring to +convince them that Jesus Christ was indeed the Messiah prophesied +of in the Holy Scriptures, and that they must look for no other, +until in the end of the world He shall come again in glory, to +judge both the quick and the dead. These efforts have met with +some little success, but still there are an immense number of Jews. +One of these converts to Christianity in the middle of the +eighteenth century, was a young man named Moses Marcus, +whose parents, rich Jews of London, had him carefully instructed +in Hebrew and Chaldee, and in all the learning of their people. +When he was old enough, he was sent from England to finish his +education at Hamburg, and there became acquainted with some +clergymen of what was called the Reformed Church,—that is, +a branch of the Church which had given up many of the doctrines +and practices of the Church of Rome. With these clergymen, +Marcus frequently talked of the difference between the religion of +the Christians and that of the Jews. By their advice he studied +the Scriptures of the New Testament, and became thereby +convinced that Jesus Christ was indeed the Messiah. Mean +time the father of Marcus had been to India, and when he +returned to England he sent for his son, then about twenty years +old. On his arrival, the young man at once told his father of the +change which had taken place in his religious feelings and +opinions. His father received this intelligence with the greatest +displeasure, and spared neither threats nor promises to induce +the young man not to desert the synagogue. But the faith of +Marcus had been strengthened by conversation with clergymen +of the Church of England, and therefore, disregarding all +threats and promises, he persevered, even at the risk of his +life, and was baptized: soon afterwards, he published a work +explaining his reasons for becoming a Christian; pointing out +the fulfilment of prophecy in the person of Jesus Christ; and +showing how many absurdities and contradictions were contained +in the Talmud.</p> + +<hr class="chap" /> + +<h2><a name="Chapter_XVI_CONCLUSION" id="Chapter_XVI_CONCLUSION"></a><span class="smcap">Chapter XVI.</span>—CONCLUSION.</h2> + +<p class="noindent"><span class="smcap">Of</span> late years many privileges have been granted to the Jews in +England, and many societies have also been formed, for the purpose +of trying to prove to them from their own Scriptures, that<span class="pagenum"><a name="Page_448" id="Page_448">[Pg 448]</a></span> +the promised Messiah, <i>has</i> accomplished His work, and that the +Christian religion should now take the place of the Jewish Dispensation,—that +the two are but in fact, only two parts of one +religion,—that the Jewish Dispensation, the Law, the Covenant +of Works, was designed to prepare mankind for the Coming of +the Messiah,—and that, as that event has taken place, we are +now living under the Christian Dispensation, the Gospel, the +Covenant of Grace. Some have believed; but many, alas! +believe not, and still cling to their old faith.</p> + +<p>At the present time, no persecution is carried on against the +Hebrew race, and Jews are to be found in all parts of the +world, having free liberty to observe the rites and ceremonies of +their own religion, as far as they can do so. Their manners and +customs, and their mode of observing the ceremonies of their +religion, differ in different countries; but all agree in denying +that Jesus Christ was the Messiah.</p> + +<p>One thing we must remark about the higher class of Jews in +the present day—they are very charitable, not to their own people +only, but also to Christians, helping even to support Christian +schools.</p> + +<p>It is said that there is in these days a growing feeling amongst +the Jews, that the Messiah must have come unobserved by them. +Let us pray, that through this feeling, they may be led to see and +acknowledge, that Jesus of Nazareth is indeed that Messiah. +Great efforts have been made, and are still being made, for the +conversion of the Jews, but with little success at present. The +time is not yet come for them to be brought into the fold, and +made one flock with the Christians, under one Shepherd, Jesus +Christ our Lord.</p> + +<p>But the time <i>will</i> come, when by some means or other, the +Lord God Almighty will do this thing, for the Scriptures contain +very many prophecies as to the restoration of the Children of +Israel to the favour of God. The Scripture predictions of future +happiness for the Jews, <i>will</i> as surely be fulfilled, as those <i>have +been</i>, which foretold the miseries that have fallen upon the once +chosen people of God.</p> + +<p>The whole history of this remarkable nation, the chosen +people of God, warns us in a most forcible manner of the evil +of sin, which made the Almighty at last cast off the people whom +He had so loved, and whose sins He had so long borne with. +Let us learn from this, that sin persisted in will bring destruction<span class="pagenum"><a name="Page_449" id="Page_449">[Pg 449]</a></span> +upon any people; though, for the Lord Jesus Christ's sake, those +who repent of it and forsake it, shall be forgiven.</p> + +<p>The history of the Jews gives also the clearest proofs of the +truth of prophecy.</p> + +<p>To go no further than Moses, let us see how exactly his words +have been accomplished in the sufferings of the Jews. His +prophecies, fulfilled in part when the children of Israel and +Judæa were carried into captivity, also describe most truly the +circumstances of the Jews, since the destruction of Jerusalem by +Titus, <span class="smcap">a.d.</span> 72, put a final end to their existence as a nation.</p> + +<p>Moses says, "And the Lord shall scatter thee among all +people from one end of the earth even to the other." In the +sketch which has been given of the Jews, we have read of them +as being found in all parts of the known world.</p> + +<p>Again, their condition, as described by Moses, "Thou shalt +only be oppressed and spoiled evermore," exactly agrees with all +that has been said of them. We have seen that, in the East as +well as in the West, they have been continually "oppressed" +by the cruel laws and heavy taxes of the rulers of the various +countries in which they sought refuge, as well as by the violence +of the people, who have repeatedly "oppressed" them in every +way, robbed them, "and spoiled" them of all their possessions. +Again Moses says, "The Lord will make thy plagues wonderful, +even great plagues, and of long continuance." No people have +ever suffered so much as the Jews: their "plagues," or calamities, +have indeed been wonderfully great, and of "long continuance," +carried on, as we have seen, with little intermission through +1,700 years.</p> + +<p>Some of the calamities inflicted upon the Jews were especially +foretold; for instance, "Thy sons and thy daughters shall be +given unto another people"; and "Thou shalt be mad for the +sight of thine eyes which thou shalt see." We have read that +the children of the unhappy Jews were cruelly taken from them +by force, and "given to another people," to be educated as +Christians. Their despair on this and other occasions, when they +saw that their children were likely to fall into the hands of their +enemies, drove them to madness; and in their frenzy and despair, +they often destroyed their families and themselves. They were +indeed made "mad," by the sight which their eyes had seen.</p> + +<p>Again Moses tells them, "Thou shalt become an astonishment, +a proverb and a by-word among all nations, whither the<span class="pagenum"><a name="Page_450" id="Page_450">[Pg 450]</a></span> +Lord shall lead thee." The amazing sufferings of the Jews, and +their existence through them; their obstinate attachment to their +own religion; and the manner in which they have constantly +believed in impostors declaring themselves to be the Messiah,—must +ever be an "astonishment" to all who read their history: +and, whether justly or unjustly, their avarice, usury, and hard-heartedness, +<i>did</i> everywhere become a "proverb." Even now, if +any person is peculiarly avaricious and miserly, it is not unusual +to hear his neighbours say of him, "Oh, he is quite a Jew,"—meaning +that he has those bad qualities ascribed to the children +of Israel. In short, the name of Jew has been a "by-word," or +term of reproach, signifying all that is bad; and the treatment +of the poor creatures has been in accordance with such notions. +Then again, rulers have forced them to wear marks on their +clothes, and have made their condition as low and disgraceful +as possible: the people have insulted and abused them, and +treated them rather as brutes than as fellow creatures. Pagans, +Mahometans, and, sad to say, Christians also, have alike persecuted +them; making their very name a "proverb" and a +"by-word," in every part of the world whither they have been +scattered.</p> + +<p>That any Jews should be left, after all that this persecuted +race has gone through, must ever appear truly wonderful. They +have, as we have read, been massacred by thousands, and exposed +to privations and sufferings, which might have blotted out their +name from the face of the earth; yet they still exist. Let us +once more refer to Moses, for the reason of this wonderful +circumstance. "And yet ... when they be in the land of their +enemies, I will not cast them away, neither will I abhor them, +to destroy them utterly, and to break my covenant with them: +for I am the Lord their God."</p> + +<p>These words, and these only, explain <i>why</i> their unprecedented +sufferings have, contrary to all human expectation, +failed to "<i>destroy</i>" the Jews "<i>utterly</i>."</p> + +<p>The prophet Jeremiah also, in regard to the Jews, says, +"I am with thee, saith the Lord, to save thee; though I make +a full end of all the nations whither I have scattered thee, yet I +will not make a full end of thee." Since the Jews were first +scattered amongst all nations, great changes have taken place +amongst the kingdoms of the earth; old empires have been +utterly destroyed, and new ones have risen in their place; a "full<span class="pagenum"><a name="Page_451" id="Page_451">[Pg 451]</a></span> +end" has been made to many of the Eastern nations, amongst +whom the Jews were scattered; most, if not all, the nations of +Europe have changed their masters, and become, as it were, new +nations: but amidst all these changes, the race of Israel has +ever remained a distinct people, a nation without a country, "a +homeless race," clinging to the religion, laws, and customs of their +forefathers.</p> + +<p>Many prophecies there are, pointing to great blessings still to +come upon the Jews; and, as has been already said, they <i>will</i> +come as surely as the miseries foretold, have done: <i>how</i> and <i>when</i> +these things will be, it is not for us to know, until the Lord shall +perform his work of mercy, and take His chosen people again +into favour.</p> + +<p>Mean time the exact fulfilment of prophecy, as shown by their +history, has ever been regarded as one of the strongest proofs of +the truth of the Christian religion: thus through the dispensation +of the Almighty, the Jews have been made the means of strengthening +the faith of others in those blessed Gospel truths, which +unhappily for themselves, they still refuse to believe.</p> + +<p>It only remains for us to pray for the conversion and +salvation of the Jews; and to ask God to pour out upon us +the help of the Holy Spirit, that we may so truly believe all the +articles of the Christian faith, as to practise the duties which +the Gospel sets before us, and act always as the servants of the +Lord Jesus Christ, whose followers and disciples we became at +our baptism.</p> + +<hr class="double" /> + +<hr /> +<h6>LONDON: PRINTED BY E. J. FRANCIS, TOOK'S COURT, E.C.</h6> + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of "Granny's Chapters", by Lady Mary Ross + +*** END OF THIS PROJECT GUTENBERG EBOOK "GRANNY'S CHAPTERS" *** + +***** This file should be named 38557-h.htm or 38557-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/8/5/5/38557/ + +Produced by Delphine Lettau, Jen Haines and the Online +Distributed Proofreading Team at http://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. If you +do not charge anything for copies of this eBook, complying with the +rules is very easy. You may use this eBook for nearly any purpose +such as creation of derivative works, reports, performances and +research. They may be modified and printed and given away--you may do +practically ANYTHING with public domain eBooks. Redistribution is +subject to the trademark license, especially commercial +redistribution. + + + +*** START: FULL LICENSE *** + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full Project +Gutenberg-tm License (available with this file or online at +http://gutenberg.org/license). + + +Section 1. General Terms of Use and Redistributing Project Gutenberg-tm +electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or destroy +all copies of Project Gutenberg-tm electronic works in your possession. +If you paid a fee for obtaining a copy of or access to a Project +Gutenberg-tm electronic work and you do not agree to be bound by the +terms of this agreement, you may obtain a refund from the person or +entity to whom you paid the fee as set forth in paragraph 1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this agreement +and help preserve free future access to Project Gutenberg-tm electronic +works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" +or PGLAF), owns a compilation copyright in the collection of Project +Gutenberg-tm electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an +individual work is in the public domain in the United States and you are +located in the United States, we do not claim a right to prevent you from +copying, distributing, performing, displaying or creating derivative +works based on the work as long as all references to Project Gutenberg +are removed. Of course, we hope that you will support the Project +Gutenberg-tm mission of promoting free access to electronic works by +freely sharing Project Gutenberg-tm works in compliance with the terms of +this agreement for keeping the Project Gutenberg-tm name associated with +the work. You can easily comply with the terms of this agreement by +keeping this work in the same format with its attached full Project +Gutenberg-tm License when you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are in +a constant state of change. If you are outside the United States, check +the laws of your country in addition to the terms of this agreement +before downloading, copying, displaying, performing, distributing or +creating derivative works based on this work or any other Project +Gutenberg-tm work. The Foundation makes no representations concerning +the copyright status of any work in any country outside the United +States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other immediate +access to, the full Project Gutenberg-tm License must appear prominently +whenever any copy of a Project Gutenberg-tm work (any work on which the +phrase "Project Gutenberg" appears, or with which the phrase "Project +Gutenberg" is associated) is accessed, displayed, performed, viewed, +copied or distributed: + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + +1.E.2. If an individual Project Gutenberg-tm electronic work is derived +from the public domain (does not contain a notice indicating that it is +posted with permission of the copyright holder), the work can be copied +and distributed to anyone in the United States without paying any fees +or charges. If you are redistributing or providing access to a work +with the phrase "Project Gutenberg" associated with or appearing on the +work, you must comply either with the requirements of paragraphs 1.E.1 +through 1.E.7 or obtain permission for the use of the work and the +Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or +1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any additional +terms imposed by the copyright holder. Additional terms will be linked +to the Project Gutenberg-tm License for all works posted with the +permission of the copyright holder found at the beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including any +word processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg-tm work in a format other than +"Plain Vanilla ASCII" or other format used in the official version +posted on the official Project Gutenberg-tm web site (www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other +form. Any alternate format must include the full Project Gutenberg-tm +License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works provided +that + +- You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is + owed to the owner of the Project Gutenberg-tm trademark, but he + has agreed to donate royalties under this paragraph to the + Project Gutenberg Literary Archive Foundation. Royalty payments + must be paid within 60 days following each date on which you + prepare (or are legally required to prepare) your periodic tax + returns. Royalty payments should be clearly marked as such and + sent to the Project Gutenberg Literary Archive Foundation at the + address specified in Section 4, "Information about donations to + the Project Gutenberg Literary Archive Foundation." + +- You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or + destroy all copies of the works possessed in a physical medium + and discontinue all use of and all access to other copies of + Project Gutenberg-tm works. + +- You provide, in accordance with paragraph 1.F.3, a full refund of any + money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days + of receipt of the work. + +- You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm +electronic work or group of works on different terms than are set +forth in this agreement, you must obtain permission in writing from +both the Project Gutenberg Literary Archive Foundation and Michael +Hart, the owner of the Project Gutenberg-tm trademark. Contact the +Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +public domain works in creating the Project Gutenberg-tm +collection. Despite these efforts, Project Gutenberg-tm electronic +works, and the medium on which they may be stored, may contain +"Defects," such as, but not limited to, incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other intellectual +property infringement, a defective or damaged disk or other medium, a +computer virus, or computer codes that damage or cannot be read by +your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium with +your written explanation. The person or entity that provided you with +the defective work may elect to provide a replacement copy in lieu of a +refund. If you received the work electronically, the person or entity +providing it to you may choose to give you a second opportunity to +receive the work electronically in lieu of a refund. If the second copy +is also defective, you may demand a refund in writing without further +opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of damages. +If any disclaimer or limitation set forth in this agreement violates the +law of the state applicable to this agreement, the agreement shall be +interpreted to make the maximum disclaimer or limitation permitted by +the applicable state law. The invalidity or unenforceability of any +provision of this agreement shall not void the remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in accordance +with this agreement, and any volunteers associated with the production, +promotion and distribution of Project Gutenberg-tm electronic works, +harmless from all liability, costs and expenses, including legal fees, +that arise directly or indirectly from any of the following which you do +or cause to occur: (a) distribution of this or any Project Gutenberg-tm +work, (b) alteration, modification, or additions or deletions to any +Project Gutenberg-tm work, and (c) any Defect you cause. + + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of computers +including obsolete, old, middle-aged and new computers. It exists +because of the efforts of hundreds of volunteers and donations from +people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need, are critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future generations. +To learn more about the Project Gutenberg Literary Archive Foundation +and how your efforts and donations can help, see Sections 3 and 4 +and the Foundation web page at http://www.pglaf.org. + + +Section 3. Information about the Project Gutenberg Literary Archive +Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Its 501(c)(3) letter is posted at +http://pglaf.org/fundraising. Contributions to the Project Gutenberg +Literary Archive Foundation are tax deductible to the full extent +permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. S. +Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at +809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact +information can be found at the Foundation's web site and official +page at http://pglaf.org + +For additional contact information: + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To +SEND DONATIONS or determine the status of compliance for any +particular state visit http://pglaf.org + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card donations. +To donate, please visit: http://pglaf.org/donate + + +Section 5. General Information About Project Gutenberg-tm electronic +works. + +Professor Michael S. Hart is the originator of the Project Gutenberg-tm +concept of a library of electronic works that could be freely shared +with anyone. For thirty years, he produced and distributed Project +Gutenberg-tm eBooks with only a loose network of volunteer support. + + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the U.S. +unless a copyright notice is included. Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + + +Most people start at our Web site which has the main PG search facility: + + http://www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. + + +</pre> + +</body> +</html> diff --git a/38557-h/images/herods.jpg b/38557-h/images/herods.jpg Binary files differnew file mode 100644 index 0000000..ac9a591 --- /dev/null +++ b/38557-h/images/herods.jpg |
