Acts 26

THen Agrippa said unto Paul, Thou art permitted to speak for thy self. Then Paul This stretching forth of his hand was, 1. To obtain silence of others whilst he spake; or, 2. To show his innocence, whilst he uses this modest confidence: or, 3. As other Orators when they begin to speak, move their hands. The Providence of God wonderfully procures Paul a liberty to publish the Gospel, and to make his Case and Religion known. stretched forth the hand and answered for himself.

I think my self Paul thought it to be his advantage to speak before Agrippa, who could not be unacquainted with the Law or the Prophets, by which St. Paul would have his Case determined. happy, king Agrippa, because I shall answer for my self this day Tho Agrippa was not as Judge in this place, yet his Opinion and Judgment could not but prevail much with Festus. before thee, touching all the things whereof I am accused of the Jews.

Especially, because I know thee to be expert in all This is not flattery, but a plain confession of what was true; for Agrippa, by reason of his birth and breeding, could not be wholly ignorant of those things in question, 1. About the Messiah; 2. About the Resurrection: 3. About the giving of the Holy Ghost. customs and questions which are among the Jews: wherefore I beseech thee to hear me It being a matter that concerned Religion, and the Life and Liberty of a man, nothing but ignorance or impiety could take him off from attending unto it. patiently.

Paul appeals to his enemies, the Iews themselves, whether they ould tax him with any enormity whilst he was of their persuasion; whereby he vindicates his holy Religion from being the sink and off-scouring of other Religions, a some would make it; as also to intimate, that it was his Religion which made him so hateful unto them, and not any ill practices done by him. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews,

Which knew me from the beginning, (if they would testifie) that after the most This Heresie, Sect, Opinion, or way of the Pharisees, St. Paul rightly commends, if we consider it comparatively with the other Sects of the Sadduces and Essenes; he had called this before, viz Chap. 22.3. the most exact manner of the Law of his Fathers: For it is certain it was more learned and strict, and came nigher to the Truth in many things than the other did. straitest sect of our religion, I lived a Pharisee.

And no The posture of such as are held for guilty. I stand and am judged for the St. Paul brings in the discourse of the Resurrection, which, as has been observed, is the foundation of all Religion, 1 Cor. 15.14. Chap. 23.6. and 24.15. now is called the hope of the promise; because Gods Promise did raise them up to this hope: for God having promised to be the God of Abraham, Isaac and Iacob, gave them rather less than other in this world; neither had they any propriety in all the Promised Land, but only to a burying place; whence they might certainly infer, that there was another Life to be expected, in which God would make this his Word good. Paul was also judged for the hope of the Promise, taking this hope for the Salvation which Christ did purchase, and Paul Preach, which was also promised unto the Fathers, tho mostly under types, and obscure representations. The sum is, Paul was judged for one of those two Articles of our Faith, viz. the Resurrection of the Body, or a Life everlasting hope of the promise made of God unto our fathers:

U to which promise our So St. Paul still reckons them, notwithstanding that Ten Tribes had been led captive, without returning again to this day. Yet, 1. There were many left by the King of Assyria in their own Land; and tho for a while they joyned themselves unto the Samaritans rather than to the Iews, yet a Century or two before our Saviours time, they returned to the Jewish Religion and Worship; at least a very many of them. 2. Tho the Ten Tribes never returned (as Tribes) intirely back again; yet many of them doubtless had that love for their Religion and Countrey, as they took all opportunities of coming back. 3. At their first defection in Ieroboam's time, God touched the hearts of a great many, who rather changed their Habitation than their Religion: So that St. Iames might well dedicate his Epistle to the Twelve Tribes, for there were some who at the dispersion were scattered out of every Tribe. twelve tribes Now these with great intention and earnestness of desire, (as when any stretcheth himself to his utmost length to take hold of ought) endeavoured to obtain that very Salvation which God had promised, and the Gospel revealed. instantly serving God day and night, hope to come: for which hopes sake, king Agrippa, I am accused of the Jews.

This St. Paul seems to have spoken in regard of Festus, and many other there present, who were Heathens; or any of the Sadducees (if any such were amongst them); as for Agrippa, He believed the Prophets, ver. 27. and had out of them learn'd and observed this promise, ver. 7. However God did not leave himself without a Witness to testifie so much unto all, as should make the Doctrine of the Resurrection credible, whensoever it should be reveal'd unto them. The works of Creation evidence it; for he that can give Life unto that which had it not, can restore it unto that which had it; and the works of Providence attest it: In every Spring there is a Resurrection of such Plants or Trees as seemed dead. Nay, the Bread which we daily feed on, was made of that grain, which was not quickned except it died, 1 Cor. 15.36. Why should it be thought a thing incredible with you, that God should raise the dead?

I verily thought with my self, that I ought to do many things contrary to the The Religion which teacheth Christ is to be Worshipped, and his Name to be Magnified. name of Jesus of So they called our Saviour, of which see, Chap. 22.8. Nazaret.

Which thing I also id in Jerusalem: and many of the The Professors of the Religion of the Holy Jesus, who are called to be Saints, Rom. 1.7. and have him for the great example of holiness, who fulfilled all righteousness, and from him they have the Spirit of holiness, being sanctified in him, 1 Cor. 1.2. and whosoever has not his Spirit, he is none of his, Rom. 8.9. saints did I shut up in prison, having received authority from the chief priests; and, when they were put to death, I gave y my voice against them. Paul was not one of the Council; nor, that we read of, in any Office or Place to Judg any Person. Besides, the Iews are thought to have had no power of Life and Death; and that St. Stephen was slain rather in a popular tumult, than legally; but Paul may be said to do this, by carrying the suffrages or Sentence to the Roman President, or any others to get it executed (for so the words will bear) and howsoever by his approving, rejoycing at, and delighting in their condemnation (which was indeed giving his voice, as much as he could, against them) this was verified.

And I punished them oft in every sy gogue, and Paul confesses that he compelled them to blaspheme, either, 1. by the Torments he made them to be put unto; or, 2. by his own example: for he confessed, that he had been a blasphemer himself, 1 Tim. 1.13. compelled them This blasphemy was either, 1. denying of Christ to be the Messiah; or, 2. Cursing or Execrating of Christ, and acknowledging that he was justly condemned. to blaspheme; and being exceedingly mad against them, I persecuted them even unto Drove them out of Ierusalem and Iudea; and according to what Paul then believed, he drave them from the worship of the true God, and said, in effect, as Davids Adversaries when they expelled him from Ierusalem, Go and serve other Gods, 1 Sam. 26.19. strange cities.

Whereupon as I went to Damascus, With procuratory Letters recommending him to the Iews abroad, and deputing him as their Agent. with authority and commission from t e chief priests;

This appeared at noon-day, that it might not be suspected to be a dream o f n y At midday, O king, I saw in the way a light from heaven, Our Saviour's face in the transfiguration did shine at the Sun, Matt. 17.2. and he was yet on earth in his mortal body; How much more resplendent must it have been now, when he appeared from Heaven with his glorious body? And if the Righteous shall shine as the Sun, Dan. 12.3. Matth. 13.43. how much more does their Prince and Saviour? See concerning this History, Chap. 9.3 &c. and Chap. 22.6. above the brightness of the sun, shining round about me, and them which journeyed with me.

And when we were all allen to the earth, I heard a voice speaking unto me, and saying in the Whereby it appears, that Paul spake not now before Agrippa in the Hebrew Tongue, as he did before the Iews at Ierusalem, Chap. 21. ult. Hebrew tongue, Saul, Saul, why persecutest thou me? This is a Proverb borrowed from the Greeks, as some think; but used in many Languages, thereby denoting any who endeavour such things as will ruine or detriment themselves; and so do all Persecutors: for they cannot harden themselves against God, his Truth, or Servants, and prosper, Iob 9.4. Not to speak of other pricks, there is never an Attribute in God, nor ever a faculty in their own Souls, but they kick against, and will be themselves at last pricked by. It is hard for thee to kick against the pricks.

And I said, Who art thou, Lord? And he said, The Foot is trod upon on Earth, and the Head cries out from Heaven, as Chap. 9.4. I am Jesus whom thou persecutest.

But rise, and As Daniel was bidden by the Angel, Dan. 10.11. to mitigate his consternation and fear. stand upon thy feet: for I hav appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which St. Paul accordingly had many Visions and Revelations, Chap. 18.9. and 23.11. 2 Cor. 12.2 as he was more abundant in his sufferings for Christ, so in consolations from Christ, 2 Cor. 1.5. I will appear unto thee;

Delivering thee From this people of the Iews, so in some Copies it is expressed; howsoever by the Antithesis (and from the Gentiles) it is plainly to be understood: and God undertakes no less hereby, than to deliver Paul (and all his faithful Servants) from all evils and enemies. But how is this performed? and where is the Promise? St. Paul was sorely persecuted by the Iews, and at last put to death by the Gentiles. But so long as it would be a mercy, and a true deliverance to Paul, God wrought many such for him; and that, rather then fail, miraculously too; no Chains, no Iron Gates could detain him. When he had finished his course, and done the work he was sent for, it would not have been then a deliverance, to have been kept longer from his reward, and the prize he had ran for. from the people, and from the Gentiles, unto whom now I send thee.

The eyes of their minds, that they might know God, and their duty towards him. Our Saviour assures Paul, that he should do that for the Souls of men, which he should find effected in his own body, being made to see. Now tho this be only the work of God, yet to honour the Ministry, he is pleased to attribute it unto his Ministers, as being the instruments he ordinarily worketh it by; and are hence called co-workers with God, 2 Cor. 6.1. To open their eyes, and to turn them from darkness This was signified by the glorious light which came from the body of our glorified Redeemer, which appeared unto him. to light, and from So are all sins; for by them Satan Rules in the Children of disobedience, Ephes. 2 2. the power of Satan unto God, that they may receive Thereby intimating, that their former sins (how grievous soever) should not hinder their Salvation, who received the Gospel in the love and power of it. forgiveness of sins, and inheritance among them that are sanctified by By Faith which purifieth the heart: But this may be referred, either to our being sanctified, or to our receiving of the Inheritance, for both are by Faith; and as without Faith we are no better, and do no better, so we shall receive no better than other men. faith that is in me.

Whereupon, O king Agrippa, I was not I was not incredulous, I believed God, and yielded to his call, as Isa. 50.5. which cannot be accounted a fault in me; and yet this is all that can be charged upon me. disobedient to the heavenly vision:

But showed first unto them Nigh unto which place he was first converted, taking the first opportunity to Preach Christ, out of the abundance of his heart his mouth speaking. of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent As Sin is a turning from God; so Repentance is a turning (or rather returning) unto God. and turn to God, and do works Such as became a true penitent; for as we must show our Faith by our Works, Iames 2.18. so we must show our Repentance by our Works also: For to say we are grieved for sin, and we hate sin, and yet to live in it, it is but to deceive our selves and (what in us ay) to mock God. meet for repentance.

For these causes the Jews ca ght me in the temple, and went about to By violent hands, and indirect means, as we see, Ch. 21.31. and as they had done unto our Saviour, Chap. 5.30. where the same word is used. kill me.

Having therefore obtained help of God, That Paul continued till then alive, notwithstanding all the fraud and force of his enemies, is acknowledged by him to be from God; from whence he inferrs towards his justification, that what he had done was but in a becoming gratitude towards that God who had maintained him in life unto that very day. I continue unto this day, witnessing both to Witnessing to all sorts, Princes, or people; implying, that the truths of the Gospel, and the things of God, concerned Agrippa as well as the meanest of his Auditors; and indeed with God there is no respect of persons, and that we are all one in Christ Jesus, Gal. 3.28. small and great, saying none other things than those which the Moses was himself also a Prophet, but he is here made especially mention of, because of his excellency above the other Prophets (unto whom God spake face to face) as also because he was the Law-giver to the Iews, and whom, upon all occasions they pretended to yield obedience to. prophets and Moses did say should come:

That Christ should The sufferings of Christ was taught by Moses in all the commands about sacrifices, and more plainly by Isaiah in all the 53d Chapter; in so much, that this was acknowledged by Tryphon, disputing with Iustine Martyr, altho the generality of Iews, both then and now, do stifly deny it. The Carnal Iews do not like to hear of a Spiritual Kingdom. suffer, and that he should be the Christ was the first that did rise to an immortal life; others that were restored to life, died again: Besides, Christ is deservedly called the first, by reason of his dignity and eminency, and in that he rose as a head and fountain of life to others; e en to all that live and believe in him. first that should rise from the dead, and should show All the Word o God is light; but especially the Gospel, which discovers a plain and open way unto Salvation, light unto the to both Iews and Gentiles, as verse 17. people, and to the Gentiles.

And as he thus spake for himself, Festus said with a loud voice, Paul, This was the Opinion of Festus concerning Paul, and such is the Opinion of carnal and worldly men concerning such as are truly Godly. As the Prophet which came to Iehu, was counted a mad Fellow, 2 Kings 9.11. and the friends of our Saviour thought him to be besides himself. Mark 3 21. and it cannot be otherwise. For good men, and bad men, have quite different Apprehensions concerning most things; and what one calls good, the other accounts evil; and what is Wisdom to the one, is madness to the other. thou art beside thy self: Much Study many times encreasing Melancholly, which a sedentary and thoughtful Life is most exposed unto. Paul is reckon'd to have been skilful in the Hebrew, Syriac; Greek, and Latine Tongues, to have been well read in the Poets; and certainly he was an excellent Orator, as appears all along in his Defence he made for his Doctrine, and his Life; but there was yet somewhat more than all this. Festus might feel a more than ordinary effect from Paul's words, and not knowing of the Spirit by which he spake, did attribute it to his learning, or madness, or to any thing but to the true cause of it. much learning does make thee mad.

But he said, I am not St. Paul with all meekness makes his reply to the Governour; and not taking notice of his sharp censuring of him, returning an Answer in most respectful terms unto him; as his blessed Master, who when he was reviled, reviled not again, 1 Pet. 2.23. mad, most noble Festus; but speak forth the words of truth and Soberness in contradiction to madness. Modesty waving the Reflection, and denying the charge Festus had laid upon him. soberness.

For the Agrippa being educated in Iudea, could not but hear of the Life and Doctrine, Death and Resurrection of our Saviour; as also of the Miracles done by him, and by his Disciples. For as our Saviour saies, he ever taught openly, Iohn 18.20. 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.

King Agrippa, A Rhetorical insinuation, that could not but much affect the King, and leave a sensible impression on his heart. St. Paul answers the question which he had propounded, and that in favour of Agrippa; or rather blames himself for making that a question; but his Cryptical inference would then be, If you believe the prophets, why do you not believe Christ of whom they prophesied? believest thou the Prophets? I know that thou believest.

Then Agrippa said unto Paul, Some think that these words were spoken Ironically, or scoffingly; as if Agrippa had said, Thou wouldest have me in so short a space (for so may be translated) to be brought to profess Christ; some think it unlikely that such an one as Agrippa would speak so plainly as we translate it, in such a place, before such an Auditory; but the danger seems not to have been so great from these words; and if it had been greater, who knows the power of that conviction under which Agrippa at that time was! and Paul's rejoynder do suppose the words to be spoken in the sense we read them in. Almost thou perswadest 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 Paul knowing how little it would avail any to be almost a Christian, wisheth their perfection in that profession, that they might not with the Laodiceans be neither hot nor cold, Rev. 3.16. nor with the Israelites, halt between God and Baal, 1 Kings 18.21. almost, and altogether such as I am, Some think that by Bonds, St. Paul means only his Guard wherewith he was surrounded; but it is certain that St. Paul was bound, in the most literal sense, with Chains, as Chap 24.27. and he wishes his Auditors all the good that was in him, and to be freed from all the evils that were upon him. except these bonds.

And when he had thus spoken Agrippa,, the king rose up, and Festus, and the governour, and the Queen, Bernice, and they that together with the Governor's Council, altho they had heard this excellent discourse from the most learned Apostle, like the Blackmore or Leopard they cannot change their spots, Ier. 13.23. or skin, having sinned against former manifestations of God's Will; this, for ought we read, became ineffectual unto them. sate with them.

And when they were Either to their Houses, or to some apartment nigh to the Tribunal. gone aside, they talked between themselves, saying, This man doeth nothing They acquit Paul; for as yet Nero had not made those bloody Laws, whereby the profession of Christianity was made capital. worthy of death, or of bonds.

Then said Agrippa unto Festus, This man These Judges and great men do, by their opinion concerning Paul, condemn the Iews, whom they declare to have had no cause for the prosecuting of him; and so those Caitifs returned to Ierusalem, not only with their labour for their pains, but being branded by the Sentence of so many eminent personages, not to say tormented with the guilt of so foul a fact in their own Conscience. Such honour have all persecutors. But, with all, these great men seem to be self-condemned, in that they own Paul's innocence, and yet dare not set him free for fear of the Iews: For as for this excuse from this Appealing to Cesar, It bound up them indeed from condemning Paul till Cesar had heard him; but they could not be bound by it from acquitting or freeing of him: for Paul might have withdrawn his Appeal, and enjoyed his liberty, if they had pleased, at any time but what popularity, or self-ends put them upon, they are willing to varnish over with pretence of lawfulness and necessity. might have been set at liberty, if he had not appealed unto Cesar.