Festus evidently thought that both Jews and Christians were very

foolish, to dispute upon such a subject as the life or death of Jesus;

for he neither knew nor cared about the doctrines of Christianity, and

the need of a Saviour. Little did the Roman governor conceive, that

the question concerning the Resurrection of Jesus Christ was one of

the greatest importance to all mankind, when he thus slightingly spake

of "one Jesus," "whom Paul affirmed to be alive." Had St. Paul been

accused of crimes, as the governor supposed would have been the case,

he would have known how to act: but when the accusations were only

about such matters as to the Romans were "foolishness," Festus was

perplexed and doubtful, as to the course which he ought to take; for

as these questions had caused disturbances in the country, they could

not be allowed to pass unnoticed by a Roman governor. And probably it

was as much to relieve himself from his perplexity as to please the

Jews, that he proposed to the Apostle to go up to Jerusalem.

All the Roman Emperors had the title of Caesar, and they also all took

that of Augustus: but each one had his own particular name or names

besides: the "Augustus Caesar" here spoken of, was the Emperor Nero.

Agrippa listened with interest to all that Festus told him of St.

Paul, and then said, "I would also hear the man myself"--a desire

which Festus was too happy to gratify. "To-morrow, said he, thou shalt

hear him."

Chapter XXVII.--ST. PAUL BEFORE AGRIPPA.

"And on the morrow, when Agrippa was come, and Bernice, with great

pomp, and was entered into the place of hearing, with the chief

captains, and principal men of the city, at Festus' commandment Paul

was brought forth." This "place of hearing" was probably some large

apartment in the palace where Festus lived, set apart for the governor

to receive, and give audience to, all persons who came to him on

business. This we must remember was no _trial_ of St. Paul; he could

now have no further trial till he reached Rome: there were now no Jews

present to make accusations against him; it was, in fact, only a

private examination of St. Paul's opinions, for the gratification of

king Agrippa. If the Apostle had now refused to speak, he could not

have been held guilty of disobedience; but he was always ready and

willing to give an account of the faith which was in him, and probably

he was particularly glad to have an opportunity of speaking of "Jesus

Christ, and Him crucified," before Agrippa, who, as a Jew, had learnt

from the prophets to expect the Messiah.

When all was ready, Festus opened the business, and explained the

matter to the assembly; who, with the exception of king Agrippa, and

perhaps a few of his attendants, were all heathens.

"And Festus said, King Agrippa, and all men which are here present

with us, ye see this man, about whom all the multitude of the Jews

have dealt with me, both at Jerusalem, and also here, crying that he

ought not to live any longer. But when I found that he had committed

nothing worthy of death, and that he himself hath appealed to

Augustus, I have determined to send him. Of whom I have no certain

thing to write unto my lord." (That is, no crimes or offences to give,

as a reason for his being tried at all.) "Wherefore I have brought him

forth before you, and especially before thee, O king Agrippa, that,

after examination had, I might have somewhat to write. For it seemeth

to me unreasonable to send a prisoner, and not withal to signify the

crimes laid against him. Then Agrippa said unto Paul, Thou art

permitted to speak for thyself. Then Paul stretched forth the hand,

and answered for himself: I think myself happy, king Agrippa, because

I shall answer for myself this day before thee touching all the things

whereof I am accused of the Jews: especially because I know thee to be

expert in all customs and questions which are among the Jews:

wherefore I beseech thee to hear me patiently." Agrippa having been

brought up in Jerusalem, when his father Herod Agrippa lived there as

king of Judaea by permission of the Emperor Caligula, had been well

instructed in the Jewish law and customs; and at this time the Emperor

Nero had entrusted to him the government of the temple, and the care

of its treasury: he was also allowed to nominate the High Priest. St.

Paul, conscious of his own innocence, was glad to speak before one so

well able to judge of the truth of his words. Having bespoken a

patient hearing from the king, the Apostle continued, "My manner of

life from my youth, which was at first among mine own nation at

Jerusalem" (where he was brought up at the feet of Gamaliel), "know

all the Jews; which knew me from the beginning, if they would testify,

that after the most straitest sect of our religion I lived a Pharisee.

And now I stand and am judged for the hope of the promise made of God

unto our fathers: unto which promise our twelve tribes, instantly

serving God day and night, hope to come. For which hope's sake, king

Agrippa, I am accused of the Jews."

The "promise" here spoken of, was that made by God Himself to Abraham

and the patriarchs, and repeated more plainly by the prophets, that

the Messiah should come upon earth, and by His rising from the dead,

prove the truth of the promise of a future life for all men. This

promise had always been believed, and its fulfilment looked for, by

all true Israelites. So far, then, there was no difference of opinion.

But the Apostle had been convinced, by unmistakable signs, that the

promise was fulfilled in Jesus Christ. For declaring that Jesus of

Nazareth was the Messiah, the hope of Israel, for whom the twelve

tribes had ever been looking, and that He had risen from the dead

according to the promise, St. Paul was "accused" and persecuted by the

Jews: some denying that there could be any resurrection at all;

others, who allowed that, denying that Jesus Christ had risen. Agrippa

as a Jew ought to have learnt from all the wonderful things that had

been done for his forefathers, that with God nothing was impossible;

whilst his study of the Jewish Scriptures should have taught him, that

the Resurrection was more than a possibility. St. Paul now, therefore,

speaking to him as a Jew, asks, "Why should it be thought a thing

incredible with you, that God should raise the dead?"

The doctrine of the Resurrection--or rather the great Truth that Jesus

Christ had really risen from the dead--was the one especial point of

St. Paul's teaching: because all by whom that was once acknowledged,

could not fail to see, that He was indeed the promised Messiah, worthy

of all the love and service His creatures could give Him.

Having spoken of the Resurrection, St. Paul went on to show Agrippa,

that what he now taught upon the subject was the more worthy of

belief, inasmuch as he himself had not been easily persuaded of this

truth, or inclined to join those who believed it. On the contrary, he

says, "I verily thought with myself, that I ought to do many things

contrary to the name of Jesus of Nazareth." Then, after telling

Agrippa how in consequence of this idea, he persecuted the followers

of Jesus, he described the wonderful manner in which he had been

brought to see that He _was_ the promised Messiah; and he mentioned

the peculiar charge given unto him by God, to go unto the Gentiles,

"to open their eyes, and to turn them from darkness to light, and from

the power of Satan unto God, that they may receive forgiveness of

sins, and inheritance among them which are sanctified by faith."

"Whereupon," continued the Apostle, "I was not disobedient unto the

heavenly vision: but shewed first unto them of Damascus, and at

Jerusalem, and throughout all the coasts of Judaea, and then to the

Gentiles, that they should repent and turn to God, and do works meet

for repentance. For these causes the Jews caught me in the temple, and

went about to kill me. Having therefore obtained help of God, I

continue unto this day, witnessing both to small and great, saying

none other things than those which the prophets and Moses did say

should come: that Christ should suffer, and that he should be the

first who should rise from the dead, and should shew light unto the

people, and to the Gentiles." Strange indeed did these things sound in

the ears of the heathen governor; and without pausing to consider

whether they might not indeed be true, "Festus said with a loud voice,

Paul, thou art beside thyself; much learning doth make thee mad." Firm

and respectful was the reply to this charge, that he knew not what he

was saying: for he said, "I am not mad, most noble Festus; but speak

forth the words of truth and soberness. For the king knoweth of these

things, before whom also I speak freely: for I am persuaded that none

of these things are hidden from him; for this thing was not done in a

corner." Agrippa, who could bear witness to the things spoken by Moses

and the prophets, must also have heard of the many wonderful acts done

by Jesus during His life; of the events attending His death; and of

the works since performed by His Apostles; and therefore St. Paul

refers to him, as able to bear witness that the words which had so

astonished Festus, were not the words of madness, but of sober truth.

Having thus replied to Festus, St. Paul, turning to Agrippa, said,

"King Agrippa, believest thou the prophets?" As a Jew, the king must

necessarily be a believer in all the Scriptures of the Old Testament;

therefore, without waiting for an answer, the Apostle added, "I know

that thou believest." He said no more, but his meaning was easy to

understand. Any one, who believing in the Scriptures of the Old

Testament, would carefully and honestly compare all that was written

concerning the Messiah with the Birth, Life, and Death of Jesus, must

perceive that He was indeed the promised Messiah, the Anointed, the

Christ.

It is clear by the answer, that the king did so understand the

question. "Then Agrippa said unto Paul, Almost thou persuadest me to

be a Christian." He could not deny the truth of what the Apostle had

said; his reason, if he would have followed its teaching to the end,

would have convinced him that the Gospel preached by St. Paul was the

gift of God; the continuation and ending, as it were, of the Law of

Moses; that it involved no _change_ of religion, but its completion or

_perfect state_, for that the Law had been given to prepare the way

for the Gospel. Just as St. Paul, in his Epistle to the Galatians,

wrote, "the Law was our schoolmaster to bring us unto Christ."

It is probable that Agrippa felt much of this; why then did he not

become entirely, not _almost_, a Christian? Because he was not willing

to renounce the Devil and all his works, and the sinful lusts of the

flesh. His life and actions were very far from the purity and holiness

necessary in a real true Christian; he could not make up his mind to

endeavour to lead a new life, consistent with the profession of

Christianity; and therefore, though almost persuaded, he stopped

there.

To be _almost_ a Christian, is to be in a condition most displeasing

to the Lord; and yet there are many now, who professing to be members

of the Church of Christ, are, it is to be feared, in this sad state.

Let us watch and pray, that such may not be our case--remembering,

that if we are not daily striving with all our might, to keep our part

of the Baptismal Covenant, whatever it may cost us to do so, we are no

more than _almost_ Christians, who will never be received as good and

faithful servants by our heavenly Master.

Agrippa was not ready to live a life of self-denial, and therefore he

could only say, "Almost thou persuadest me to be a Christian. And Paul

said, I would to God, that not only thou, but also all that hear me

this day, were both almost, and altogether such as I am, except these

bonds."

St. Paul could not offer a better prayer for his hearers, nor for all

mankind who have ever lived upon earth, than that they should be true

and sincere Christians, like him in every respect, except in that of

being prisoners. The "bonds" here spoken of were the light chains upon

his hands, by which, as we have said, prisoners amongst the Romans

were usually bound to the soldier who had charge of them. St. Paul

bore no ill-will to those who had unjustly kept him so long a

prisoner; he only desired their good, expressing, in the words we have

just read, his solemn wish that they might become true Christians.

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

St. Paul's solemn prayer for all who had listened to his words closed

the examination. "And when he had thus spoken, the king rose up, and

the governor, and Bernice, and they that sat with them: and when they

were gone aside, they talked between themselves, saying, This man

doeth nothing worthy of death or of bonds." All who had heard St. Paul

speak, saw at once that he had been guilty of no offence against the

Roman Government: and Agrippa, who understood the Jewish law,

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 Caesar." Having done

so, no prisoner could be set at liberty, without the express command

of the Emperor.

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.

Nothing now remained but to send St. Paul to Caesar; 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

Caesarea was at this time composed of Syrian soldiers, there was also

a small body of Roman soldiers, called the Augustan Band, as belonging

particularly to the Emperor. Under a centurion of this band, St. Paul

was now to begin his fourth and last journey, A.D. 60.

This journey differed from the three former, inasmuch as they had been

undertaken voluntarily, (by direction of the Holy Spirit,) for the

accomplishment of the work given him to do. This fourth journey,

though it would equally serve to the great work of spreading the

Gospel, was to be made as a prisoner.

In those days, a voyage was a more serious affair than it is now. It

was not easy to find a ship sailing direct from any port in Asia to

Italy, and accordingly we read, "And entering into a ship of

Adramyttium, we launched, meaning to sail by the coasts of Asia; one

Aristarchus, a Macedonian of Thessalonica, being with us." Adramyttium

was a sea-port of Mysia, quite out of the way of any person wishing to

go to Italy; but, as the ship was to touch at many ports in Asia Minor

on her way home, it was probable that at one of these ports some

vessel might be found which was going into Italy, and could take

Julius and his company on board. The Aristarchus here mentioned had

become a Christian when St. Paul preached the Gospel in Macedonia, and

had then gone with the Apostle to Jerusalem, and helped him in his

great work. _Why_ he was now a prisoner, we are not told; but it was

no doubt for preaching the Gospel that he was now a fellow prisoner of

St. Paul. St. Luke, after mentioning the launching at Caesarea, 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 Ph[oe]nicia; and it must have been a great comfort

both to them and to St. Paul, to meet and talk and pray together.

Then we read, "And when we had launched from thence, we sailed under

Cyprus, because the winds were contrary." The wind blowing pretty

strongly from the south-west, the ship, instead of passing to the

south of the island, which would have been the shortest way into the

Archipelago, sailed to the north, where it would be sheltered from the

wind by the island itself. Thus coming to Myra, a sea-port of Lycia,

Julius disembarked his company, as it was useless for those who wished

to go into Italy, to continue any longer in a ship bound for

Adramyttium, which would take them greatly out of their way.

At Myra, the centurion found a ship which had come from the opposite

port of Alexandria, in Egypt, and was now going on to Italy. St. Luke

says, "and he put us therein." Much corn was taken from Egypt into

Italy. It was brought from different parts of the country to

Alexandria, and there put on board ships, which landed it at Puteoli,

in the south-eastern part of Italy; and from thence it was taken to

other places as it was wanted. It was one of these vessels, laden with

corn, in which Julius now embarked his prisoners.

St. Luke says, "And when we had sailed slowly many days, and scarce

were come over against Cnidus, the wind not suffering us, we sailed

under Crete, over against Salmone; and, hardly passing it, came unto a

place which is called the Fair Havens, nigh whereunto was the city of

Lasea." Cnidus stood on a point of high land at the south-west corner

of Asia Minor; and from thence the master of the vessel meant to steer

directly westward, passing to the north of the isle of Crete; but the

wind being contrary, the vessel was many days in going from Myra as

far as Cnidus, and then it was obliged to go to the south of Crete,

passing by Salmone, a promontory, or cape, on the eastern end of the

island. This they had much difficulty in passing; and then they took

refuge in a port, called the Fair Havens, near to which was a city

called Lasea.

It was now a time of year when sailing was considered dangerous, on

account of high winds, called the Equinoctial Gales, which generally

begin to blow in September. At this time of the year, on the 10th of

their month Tisri, answering to our 25th of September, the Jews, by

the appointment of God, kept the great "Fast of Expiation," according

to the Law of Moses. On this day, no work was to be done; the people

were to spend their time in confessing their sins, and praying for

true repentance, and consequent forgiveness. They were further to

afflict their souls by fasting, and by abstaining from every kind of

pleasure or amusement.

In the early times of the Jewish history, this fast was so strictly

kept, that no Jew would upon it wash his face, nor put on his shoes,

nor even read any part of the Scriptures which gave him pleasure. The

Law commanded that this day should be kept entirely as a day of

mourning and sorrow; whilst the priests were to offer certain

sacrifices as an atonement, or expiation, for all the sins of the

people, that they might be looked upon as clean from all their sins.

All that was commanded to be done on this solemn fast-day, was to be a

type, or sign, of the great future sacrifice to be made by Jesus

Christ; Who by His death, made a sufficient expiation and atonement

for the sins of the whole world, and thus took away from all His

faithful people the dreadful consequences of sin, which _no_ sacrifice

of beasts ever could have done.

The "Fast of Expiation" took place, as we have said, on the 25th of

September; and after that time, the ancients considered a sea-voyage

dangerous, on account of the tempestuous winds which blew at that

season: they therefore generally laid up their ships for the winter.

St. Paul had had considerable experience in the dangers of the sea,

for he had often been in "perils of the sea," of which St. Luke makes

no mention. In the Second Epistle to the Corinthians, written, as we

have heard, about two years before this last voyage, St. Paul,

speaking of the dangers and sufferings he had undergone whilst

preaching the Gospel, says, amongst other things, "thrice I suffered

shipwreck, a night and a day I have been in the deep." St. Paul

therefore was well aware of the danger of sailing at this season of

the year; and probably the Holy Spirit had made known unto him, that

danger awaited the ship if she now continued her voyage. This

explanation is necessary for the right understanding of what we shall

now read, as told us by St. Luke. The ship, we must remember, had with

much difficulty arrived safely at the "Fair Havens" in Crete.

"Now when much time was spent, and when sailing was now dangerous,

because the fast was now already past, Paul admonished them, and said

unto them, Sirs, I perceive that this voyage will be with hurt and

much damage, not only of the lading and ship, but also of our lives.

Nevertheless the centurion believed the master and the owner of the

ship, more than those things which were spoken by Paul. And because

the haven was not commodious to winter in, the more part advised to

depart thence also, if by any means they might attain to Phenice, and

there to winter; which is an haven of Crete, and lieth toward the

south-west and north-west." That is, Phenice was on the south-west

coast of the island, to the north-west of Lasea and the Fair Havens.

A change in the weather at this time, confirmed those who were anxious

to reach Phenice, in their opinion that it might be done. "And when

the south wind blew softly, supposing that they had obtained their

purpose, loosing thence, they sailed close by Crete." By keeping close

to the shore, they hoped to accomplish their purpose. "But not long

after there arose against it a tempestuous wind, called Euroclydon."

The word "Euroclydon" is made up from two Greek words, one of which

means a wave, and the other the south-east wind. It was a violent wind

which blew furiously generally from the south-east, and made the waves

exceedingly rough, and very dangerous for small vessels. The same kind

of wind is now known in the Mediterranean Sea as a "Levanter," because

it generally blows from the east, and the Levant is the eastern part

of that sea. Sometimes it blows for a short time from some other

quarter, which makes it all the more dangerous, because the sudden

change of a very violent wind is apt to capsize, or overset, a ship,

not prepared for such a change.

This terrible wind now came on, blowing furiously from the east. The

rudder--that is, the machine by which a ship is guided on its

course--was useless in such a storm, and the vessel became quite

unmanageable. St. Luke says, "And when the ship was caught, and could

not bear up into the wind, we let her drive." The ship, thus left to

the mercy of the wind, was driven straight to an island, called

Clauda. We read, "And running under a certain island which is called

Clauda, we had much work to come by the boat: which when they had

taken up, they used helps, undergirding the ship." Most ships have a

small boat, which is usually drawn after them by a rope fastened to

the stern, or hind part, of the vessel; but, fearing that the violence

of the wind and waves would wash the boat quite away, the sailors,

though with great difficulty, managed to draw it up on the ship's

deck, ready for use in case of need. "Undergirding," was passing

strong ropes under the ship, and bringing the ends from each side upon

deck, where they were fastened together; so as to support and hold in

their places, all the planks and timbers of which the ship was built.

Sheltered a little from the storm under the north side of the island

of Clauda, the seamen were able to accomplish this work, after which

they could do no more.

Chapter XXIX.--THE SHIP RUNS AGROUND.

St. Luke having mentioned the undergirding of the ship, adds, "and,

fearing lest they should fall into the quicksands, strake sail, and so

were driven."

The ship being unable to resist the wind blowing strongly from the

north-east, must of necessity be carried into the Gulf of Syrtis

Minor, on the African coast; but before reaching it, the vessel would

have to pass a dangerous bank of sand on the coast of Africa. This

bank was of great extent, and any ship that was carried upon it would

gradually sink, and sink into the sand, until it was quite buried. The

sailors, fearing such a fate for their ship, took down all the sails,

so that the wind might have less power over it. In this condition the

ship was at the mercy of the wind and waves; and was driven here and

there, without power to help herself. All on board the ship were now

in a dreadful situation: exposed to the fury of a wind which blew them

sometimes one way and sometimes another. In order to make the ship

lighter, so that it might more easily rise to the top of the waves,

the seamen first threw overboard the cargo of wheat carried by the

ship, and then even the very ropes and sails belonging to it. But the

storm continued, the sky was dark with clouds, and as there was no

possibility of help, all gave themselves up for lost, and expected to

be swallowed up in this tempestuous sea. Under such circumstances, all

regular habits were at an end; no one thought of taking food, and

consequently the strength of all was rapidly becoming less and less.

St. Luke's account is, "And we being exceedingly tossed with a

tempest, the next day they lightened the ship; and the third day we

cast out with our own hands the tackling of the ship. And when neither

sun nor stars in many days appeared, and no small tempest lay on us,

all hope that we should be saved was then taken away. But after long

abstinence Paul stood forth in the midst of them, and said, Sirs, ye

should have hearkened unto me, and not have loosed from Crete, and to

have gained this harm and loss. And now I exhort you to be of good

cheer: for there shall be no loss of any man's life among you, but of

the ship. For there stood by me this night the angel of God, whose I

am, and whom I serve, saying, Fear not, Paul; thou must be brought

before Caesar: and, lo, God hath given thee all them that sail with

thee. Wherefore, sirs, be of good cheer: for I believe God, that it

shall be even as it was told me. Howbeit we must be cast upon a

certain island."

St. Paul's words and his steadfast faith, must have been a comfort to

his fellow voyagers; and if any of the heathens were then inclined to

believe in the God Whose servant he was, their faith would be

confirmed by all that took place afterwards.

We next read in the Book of Acts, "But when the fourteenth night was

come," (think of being fourteen days in such an awful position!) "as

we were driven up and down in Adria, about midnight the shipmen deemed

that they drew near to some country; and sounded, and found it twenty

fathoms: and when they had gone a little further, they sounded again,

and found it fifteen fathoms. Then fearing lest we should have fallen

upon rocks, they cast four anchors out of the stern, and wished for

the day."

The ancients seem to have given the name of "Adria," to that part of

the Mediterranean Sea between Greece and the south of Italy, extending

up into what we call the Adriatic Sea; here, by the force of the wind

and the currents, the ship was driven backwards and forwards, even as

far as the islands off the coast of Dalmatia.

"Sounding" means measuring how deep the sea is: this is done by means

of a piece of lead fastened to a very long string, called "the line,"

which has marks upon it, to show the number of feet. The lead of

course sinks straight down into the water: if it touches the bottom of

the sea, it is immediately drawn up, and by observing how much of the

line is wet, they can tell how deep the sea is in any particular spot.

As every ship has a good portion of it _below_ the water, she requires

a certain depth of water to keep her from touching the bottom. The sea

generally becomes less deep near the shore, and thus when the shipmen

found that the depth of the sea had diminished from twenty to fifteen

fathoms, it was high time to wait for daylight to see where they were;

lest during the night the ship should run upon some land, or rock, or

sandbank, and so be lost. A fathom is seven feet, so that twenty

fathoms were 140 feet, and fifteen 105 feet.

In order to understand what follows, we must remember that although

_now_ anchors are always let down from the _prow_, or fore part of the

ship, it was the custom of the ancients to let them down from the

_stern_, or hind part of their vessels. Some of the large Egyptian

ships do even now carry their anchors at the stern, and not at the

prow. The vessel in which St. Paul was, was anchored from the stern by

four anchors, to wait for daylight.

It seems that some of the shipmen, or sailors, seeing the dangerous

condition of the ship, thought they should be safer out of it; and so

without any consideration for others, made up their minds to steal

away secretly during the night, taking the boat with them; under

pretence that their only object in now leaving the ship, was to make

its position more secure, by letting down some anchors from the prow

also. St. Luke says, "And as the shipmen were about to flee out of the

ship, when they had let down the boat into the sea, under colour as

though they would have cast anchors out of the foreship, Paul said to

the centurion and to the soldiers, Except these abide in the ship, ye

cannot be saved. Then the soldiers cut off the ropes of the boat, and

let her fall off."

Of course the Lord could equally have saved the passengers, whether

the sailors remained in the ship or not; but it was His Will that all

should be delivered in one way; and perhaps this was intended to be a

test of faith and obedience. The Roman soldiers certainly had faith in

St. Paul as the servant of a Mighty God, to Whom all things are

possible, and Whose promise would be assuredly fulfilled: therefore

they at once took effectual means to prevent any one leaving the ship,

by cutting the ropes which still held the boat, and letting it drift

away.

According to the opinion of man, they did a very foolish act in

getting rid of a boat, which might be of the greatest use to them. At

Crete they had "believed the master and the owner of the ship, more

than those things which were spoken by Paul"; but they had had good

reason to change their opinion, and to believe that the Apostle was

indeed guided by his God; and their faith made them obedient. "And

while the day was coming on, Paul besought them all to take meat,

saying, This day is the fourteenth day that ye have tarried and

continued fasting, having taken nothing. Wherefore I pray you to take

some meat: for this is for your health: for there shall not an hair

fall from the head of any of you"; meaning, that no one would suffer

the slightest injury, but that it was necessary for them to take some

food, that they might have strength for all that they would be called

upon to do. To his precept, the Apostle added example; for "when he

had thus spoken, he took bread, and gave thanks to God in presence of

them all: and when he had broken it, he began to eat." Even at such a

moment, St. Paul did not forget to give God thanks for his food. The

whole company in the ship would thus see how constantly he thought of

God, and endeavoured to do Him honour; and heathens though they were,

his example must have taught them to think with reverence of the God

of the Christians. Mean time the calm and firm trust displayed by the

whole conduct of the Apostle, gave comfort and encouragement to all.

"Then were they all of good cheer, and they also took some meat." St.

Luke tells us how many people there were on board the ship: for he

says, "And we were all in the ship two hundred three-score and sixteen

souls," or 276 persons. "And when they had eaten enough, they

lightened the ship, and cast out the wheat into the sea." This wheat

was probably the remainder of their provisions for the voyage, for the

cargo seems to have been thrown overboard before: but perhaps the

owner of the vessel had tried to keep some of the cargo, in hope of

still carrying it to Italy: but now, finding that hope was vain, he

consented to let it be cast out, so as to lighten the ship, and

render her more likely to go safely on shore. Whilst, under all

circumstances, we put our whole trust in God, Who alone can bless any

of our efforts with success, we must never forget that it is our duty

to _use_ all our efforts, and make use of every means which the Lord

places within our reach.

"And when it was day, they knew not the land," the shore which they

saw was that of a strange land; "but they discovered a certain creek

with a shore," a narrow arm of the sea, with a shore on each side;

into this creek "they were minded," that is, they wished "to thrust in

the ship," as it would then be easier for those on board to get to

shore.

"And when they had taken up the anchors," or rather cut the ropes

which held the ship to them, "they committed themselves unto the sea,"

that is, left the ship to be carried along by the wind and waves, "and

loosed the rudder bands," which appear to have been ropes used to

fasten the rudder, so as to steer the ship in any particular

direction; "and hoised up the mainsail," to give the wind more power

to move the ship, and so "made toward shore."

The wind now seemed likely to take them into the creek; but at the

entrance of it, there appears to have been a headland or bank of

earth, which caused a strong current from two sides, so that two seas

might be said to meet. As they could not guide the ship to go round

either end of this barrier, the wind drove it directly upon it. St.

Luke's account is, "And falling into a place where two seas met, they

ran the ship aground; and the forepart stuck fast and remained

unmoveable, but the hinder part was broken with the violence of the

waves." It was now evident that the ship must go to pieces in a few

minutes, and that to remain in it would be certain death.

Chapter XXX.--THE SHIP'S COMPANY SAVED.

In the 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."

In the map we find the island of Melita, or Meleda, in the Adriatic

Sea, on the coast of Dalmatia; and this is most probably the island

upon which St. Paul and his companions were shipwrecked: but in maps

where the journeys of this Apostle are traced out by lines, you will

not see any line running out to this Melita; but you will observe that

they go to Melita, or Malta, to the south of Sicily, because many

people have imagined that _that_ was the island on which the ship was

wrecked. Now when we have read St. Luke's account of what happened

when St. Paul landed at Melita, we shall see the reasons why the

island must have been Melita, or Meleda, on the Dalmatian coast, and

not Melita, or Malta, in the Mediterranean Sea. St. Luke says, "And

the barbarous people shewed us no little kindness: for they kindled a

fire, and received us every one, because of the present rain, and

because of the cold. And when Paul had gathered a bundle of sticks,

and laid them on the fire, there came a viper out of the heat, and

fastened on his hand." A viper is a very dangerous kind of serpent, as

the venom or poison from its bite will kill a man; these creatures

become stupid in cold wet weather, and lie _torpid_, or as if they

were asleep: one of them lying thus amongst the sticks, was picked up

with them by St. Paul; but as soon as it felt the heat it came to

life, and darting out upon the Apostle's hand, bit it. "And when the

barbarians saw the venomous beast hang on his hand, they said among

themselves, No doubt this man is a murderer, whom, though he hath

escaped the sea, yet vengeance suffereth not to live."

These people having no idea of true religion, fancied that the gods

punished crimes upon earth only; and that as St. Paul had not been

drowned, they had caused the viper to sting him, that he might die as

he deserved. "And he shook off the beast into the fire, and felt no

harm. Howbeit they looked when he should have swollen, or fallen down

dead suddenly: but after they had looked a great while, and saw no

harm come to him, they changed their minds, and said that he was a

god."

Now we must remember, that the shipwreck took place as the vessel was

driven up and down in Adria, that part of the sea close to Meleda. The

inhabitants of that island were, as St. Luke calls them, "barbarous"

and "barbarians," in the sense of being uncivilized, unacquainted even

with the comforts and conveniences of life.

The inhabitants of Malta, on the contrary, were a civilized people:

they had good towns and fine buildings: the people were rich and

prosperous, and acquainted with the arts and science of civilized

life: the finest linen was made there; and ships came from all parts

for the purposes of trade.

Then, again, Meleda _is_ cold and damp, with plenty of trees all over

it, even down to the water's edge; and there are many serpents in the

island.

Malta, on the contrary, is warm and dry; there are but few trees in

the island, and none near the shore: and besides, there are no

serpents there.

Now all these are good reasons for our believing that St. Paul was

shipwrecked on the island of Melita, or Meleda, in the Adriatic Sea,

and not upon the Melita, or Malta, which lies to the south of Sicily.

St. Luke next tells us, that "in the same quarters were possessions of

the chief man of the island, whose name was Publius; who received us,

and lodged us three days courteously": by which time some arrangement

could be made for the future entertainment of the shipwrecked

strangers, who would have to remain for some months in the island. The

father of Publius lay ill at this time of a painful and dangerous

illness; "to whom Paul entered in, and prayed, and laid his hands on

him, and healed him. So when this was done, others also, which had

diseases in the island, came, and were healed: who also honoured us

with many honours; and when we departed, they laded us with such

things as were necessary." These people were truly grateful for all

the benefits they received from the Apostle; and besides honouring or

treating him with respect, whilst he lived amongst them, they

furnished the provisions needful for himself and his companions, when

at last they quitted Melita.

We may be quite sure, though we are told nothing on the subject, that

during the three months passed in this island by St. Paul, he preached

the Gospel faithfully and earnestly: and we may well hope and believe,

that some of these barbarous people became true followers of the

blessed Jesus, of Whose power they had seen such a wonderful instance,

in the preservation of St. Paul and his companions. Another ship from

Alexandria had passed the winter at Meleda: perhaps she had come up

the Adriatic to bring corn from Egypt to the countries on the borders

of that sea, and when the storm came on, had wisely determined to

remain where she was for the winter; or perhaps she had only been on

her way to Rome, and had turned out of her course to take shelter, as

soon as the storm arose and made sailing dangerous. However that may

be, this ship, which was called "The Castor and Pollux" had passed the

winter at Meleda.

We all know that ships and boats always have a name painted upon the

stern, to distinguish them from one another. Many large ships have

also a figure or image as well: thus a ship called "The Lord Nelson,"

would have fastened to the _fore_ part, or prow, an image or figure of

Lord Nelson cut out in wood and painted. This sort of thing is called

the "figure-head." The ancients, instead of putting a figure, painted

the picture of one, on the fore part of their vessels, and this was

called "the sign." Castor and Pollux were two of the imaginary gods or

heroes of the ancients: they were twin brothers, and were supposed to

take particular care of sailors. A picture of Castor and Pollux was

painted on this ship of Alexandria.

St. Luke says, "And after three months we departed in a ship of

Alexandria, which had wintered in the isle, whose sign was Castor and

Pollux." Their voyage was undisturbed now, and they soon reached the

island of Sicily, "and landing at Syracuse," then the capital of the

island, "tarried there three days. And from thence," St. Luke says,

"we fetched a compass, and came to Rhegium," a town in Italy, almost

opposite to that of Messina, another considerable town in Sicily, and

just at the entrance of the Straits of Messina. At Rhegium they appear

to have intended to wait for a favourable wind; for we read, "and

after one day the south wind blew, and we came the next day to

Puteoli." Here the voyage ended: at Puteoli the ship would land

whatever cargo she carried, and then return to Alexandria. St. Paul

and his companions must go by land to Rome, about one hundred miles to

the north-west of Puteoli. Puteoli was not only a great place of trade

for corn, but also for merchandise of all kinds, which was brought

there from different countries, to be exchanged for the productions of

Italy. This exchange is, as we have already said, called "commerce."

With so many people from all parts coming to Puteoli, it was

impossible that the Christian religion should not have been brought

into the place by some of them; and it appears that there were at this

time a certain number of Christians at Puteoli: for St. Luke says,

"where we found brethren, and were desired to tarry with them seven

days." They were naturally glad of such an opportunity of conversing

with the Apostle, and wished to keep him with them for seven days; and

it seems that he was allowed to remain with them, which speaks well

for the kindness of Julius, the centurion under whose care he was

placed, and who had all along evidently favoured St. Paul. They then

"went toward Rome. And from thence," St. Luke says, "when the brethren

heard of us, they came to meet us as far as Appii Forum, and the Three

Taverns." Rome was at this time the most important city in the world:

people came there from all countries; so we are not surprised to find

that there were great numbers of Christians there. When the news

reached them that St. Paul, whom many of them had probably known in

other countries, was not only landed in Italy, but was actually

approaching Rome from Puteoli, great numbers went out to meet and

welcome him. Some of them went as far as Appii Forum, a place about

fifty miles from Rome; others met him at the "Three Taverns," about

thirty miles from Rome. The sight of so many true Christians was a

great joy to the Apostle, who was anxious that all men everywhere

should repent and turn to God. St. Luke says, "Whom when Paul saw, he

thanked God, and took courage." Thanked God for all that had been done

in the conversion of the heathen; whilst he was encouraged to hope for

a still further spread of the Gospel, whatever might be his own fate.

Chapter XXXI.--ST. PAUL A PRISONER AT ROME.

The centurion Julius had now finished his work, he had brought St.

Paul from Caesarea 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.

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 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 Caesar; 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."

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 Judaea 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."

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 _wicked_ instead of

good,--and ought not, therefore, to be attended to at all.

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.

"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."

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 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.

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 Colosse, in Asia Minor;

and one to Philemon, a rich man of Colosse. In these Epistles he

speaks of himself as a "prisoner," and mentions his "bonds."

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 (A.D.), 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 _called_ to be

Christians; their _profession_ was that they were His servants; their

_employment_ 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

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.

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.

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.

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.

Chapter XXXII.--ST. PAUL SET AT LIBERTY.

The 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 (A.D.).

Colosse 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 Colosse, 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 Colosse 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 Colosse by

Onesimus, of whom we shall say more presently.

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 _not_ 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.

Onesimus, who is here spoken of, had been the slave of a rich man of

Colosse, 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 the case; and indeed Onesimus gave a strong proof of the change

in his heart and feelings, by wishing to go back to Colosse, 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.

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.

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 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.

Some time in the course of the year 62 (A.D.), 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.

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, 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 Judaea,

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 A.D. 64.

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 Judaea, 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.

In the year 65 (A.D.), 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 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.

Chapter XXXIII.--MARTYRDOM OF ST. PAUL AND ST. PETER.

St. Paul, 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.

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.

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, shall give me at that day: and not to me only, but unto all

them also that love his appearing."

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.

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,

A.D. 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!"

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.

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.

The cruel and unjust conduct of their Governor Florus, and the

consequent anger of the people, threatened to produce a war in Judaea;

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 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.

These and other wonderful signs must have filled the Jews with alarm;

whilst real troubles were daily increasing upon them.

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 Caesarea 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 A.D. 66, Nero declared that the

town of Caesarea 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.

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.

Soon after this, St. Peter and St. Paul were together at Antioch; and

there, St. Peter, in his eagerness to please the Jews, 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 A.D. 49.

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 (A.D.); 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 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."

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, A.D. 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 A.D. 66, and that St. Peter was

crucified A.D. 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.

We must now return to Jerusalem.

Chapter XXXIV.--VESPASIAN SENT INTO JUDAEA.

The decree of the Emperor giving Caesarea Philippi to Syria, was no

sooner known, than the Jews in all parts of Judaea took up arms.

Agrippa happened at this time to be in Jerusalem, and he did 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 Caesarea, 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 Judaea and Galilee; burning all the

towns and villages in his way, and killing the inhabitants.

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."

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.

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 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."

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, A.D. 66; just when Nero gave

that decree concerning Caesarea, 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.

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.

The Christians, seeing that the time of which Jesus had warned 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 Judaea with a large army. Vespasian set to work to collect

soldiers, and his son Titus went into Egypt to fetch from Alexandria

two Roman _legions_, 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.

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.

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.

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. 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.

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.

After the whole of Galilee had been thus subdued, Titus joined his

father at Caesarea, and there their armies had a little rest.

The troubles in Rome after the death of Nero, A.D. 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.

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 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.

Chapter XXXV.--DESTRUCTION OF JERUSALEM.

We have said that after the death of Nero, A.D. 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 A.D. 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.

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 A.D. 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 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.

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.

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."

At length the Romans broke through the third, or inner, wall, and got

possession of the Fort Antonia, and pursued the Jews 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.

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.

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.

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.

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 this great anger?" The answer is given to us, "_Because_ they

have forsaken the covenant of the Lord God." Let us ever bear this in

mind, and not provoke God by _our_ sins, to punish us as He punished

the descendants of His chosen people, the Children of Israel.

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.

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?"

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 A.D. 93, at the age of

fifty-six: but we are now speaking of the year A.D. 70, when Titus

took him to Rome.

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.

In remembrance of the great deeds of Titus, a marble arch 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.

When Jerusalem was destroyed, there still remained in the almost

desolate land of Judaea 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.

Chapter XXXVI.--ST. JOHN'S WRITINGS.

After 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 Judaea 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 were allowed to take up their abode amongst the ruins of their

beloved city.

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 Judaea 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.

Vespasian died nine years after the destruction of Jerusalem, A.D. 79,

and his son Titus became Emperor. Titus reigned for only two years,

and was succeeded by his brother Domitian, A.D. 81.

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 "Apocalypse." "Revelation" means some hidden secret thing

made known. "Apocalypse" comes from a Greek word, meaning the same as

Revelation.

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.

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 Judaea. 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.