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CHAPTER IV. Verses 1, 2.
"I therefore, the prisoner in the Lord,
beseech you to walk worthily of the calling
wherewith ye were called, with all lowliness and
meekness."
IT is the virtue of teachers to aim not at
praise, nor at esteem from those under their
authority, but at their salvation, and to do
every thing with this object; since the man who
should make the other end his aim, would not be
a teacher but a tyrant. Surely it is not for
this that God set thee over them, that thou
shouldest enjoy greater court and service, but
that thine own interests should he disregarded,
and every one of theirs built up. This is a
teacher's duty: such an one was the blessed
Paul, a man who was free from all manner of
vanity, and was contented to be one of the
many, nay more, to be the very least even of
them. Hence he even calls himself their
servant, and so generally speaks in a tone of
supplication. Observe him then even now writing
nothing dictatorial, nothing imperious, but all
chastened and subdued.
"I therefore," saith he, "the prisoner in
the Lord, beseech you to walk worthily of the
calling wherewith ye were called." What is
it, tell me, thou art beseeching? Is it that
thou mayest gain any end for thyself? No,
saith he, in no wise; it is that I may save
others. And yet surely they who beseech, do so
for things which are of importance to
themselves. True; and this, saith he, is of
importance to myself, according to what he says
also elsewhere in his writings, "Now we live,
if ye stand fast in the Lord;" (1 Thess.
iii: 8.) for he ever earnestly desired the
salvation of those whom he was instructing.
"I, the prisoner in the Lord." Great and
mighty dignity! Greater than that of king or of
consul, or of any other. Hence it is the very
title he uses in writing to Philemon, "As
Paul the aged, and now a prisoner also of
Jesus Christ." (Philemon 9.) For
nothing is so glorious as a bond for Christ's
sake, as the chains that were bound around those
holy hands; more glorious is it to be a prisoner
for Christ's sake than to be an Apostle, than
to be a Teacher, than to be an Evangelist.
Is there any that loveth Christ, he will
understand what I am saying. Is any
transported and fired with devotion for the
Lord, he knows the power of these bonds. Such
an one would rather choose to be a prisoner for
Christ's sake, than to have the Heavens for
his dwelling. More glorious than any gold were
the hands he was showing to them, yea, than any
royal diadem. Yes, no jewelled tiara bound
around the head invests it with such glory, as
an iron chain for Christ's sake. Then was the
prison more glorious than palaces, yea, than
heaven itself. Why say I than palaces?
Because it contained a prisoner of Christ. Is
there any that loveth Christ, he knows the
dignity of this title, he knows what a virtue is
this, he knows how great a boon he bestowed upon
mankind, even this, to be bound for His sake.
More glorious this, perhaps to be bound for
His sake, than "to sit at His right hand,"
(Matt. xx: 21.) more august this, than
to "sit upon the twelve thrones." (Matt.
xix: 28.)
And why speak I of human glories? I am
ashamed to compare earthly riches and golden
attire to these bonds. But forbearing to speak
of those great and heavenly glories, even were
the thing attended with no reward at all, this
alone were a great reward, this an ample
recompense, to suffer these hardships for the
sake of the Beloved. They that love, even
though it be not God, but man, they know what
I am saying, since they are more delighted to
suffer for, than to be honored by those they
love. But to fully understand these things
belongs to the holy company, the Apostles, I
mean, and them alone. For hearken to what the
blessed Luke saith, (Acts v: 11.) "that
they departed from the presence of the council,
rejoicing that they were counted worthy to suffer
dishonor for the Name." To all others indeed
it seems to be foolishness, that to suffer
dishonor is to be counted worthy, that to suffer
dishonor is to rejoice. But to them that
understand the love of Christ, this is esteemed
of all things the most blessed. Were any to
offer me my choice, the whole Heaven or that
chain, that chain I would prefer. Were any to
ask whether he should place me on high with the
Angels, or with Paul in his bonds, the prison
I would choose. Were any about to change me
into one of those powers, that are in Heaven,
that are round about the throne, or into such a
prisoner as this, such a prisoner I would
choose to be. Nothing is more blessed than that
chain. Would that I could be at this moment in
that very spot, (for the bonds are said to be
still in existence,) to behold and admire those
men, for their love of Christ. Would that I
could behold the chains, at which the devils
fear and tremble, but which Angels reverence.
Nothing is more noble than to suffer any evil
for Christ's sake. I count not Paul so
happy, because he was "caught up into
Paradise," (2 Cor. xii: 4.) as because
he was cast into the dungeon; I count him not
so happy, because he heard "unspeakable
words," as because he endured those bonds. I
count him not so happy, because he was "caught
up into the third Heaven," (2 Cor. xii:
2.) as I count him happy for those bonds'
sake. For that these are greater than those,
hear how even he himself knew this; for he saith
not, I who "heard unspeakable words,"
beseech you: but what? "I, the prisoner in
the Lord, beseech you." Nor yet are we to
wonder, though he inscribes not this in all his
Epistles, for he was not always in prison, but
only at certain times.
I deem it more desirable to suffer evil for
Christ's sake, than to receive honor at
Christ's hands. This is transcendent honor,
this is glory that surpasseth all things. If
He Himself who became a servant for my sake,
and "emptied" (Phil. ii: 7.) His
glory, yet thought not Himself so truly in
glory, as when He was crucified for my sake,
what ought not I to endure? For hear His own
words: "Father, glorify Thou Me." (John
xvii: 1.) What is this thou art saying?
Thou art being led to the cross with thieves and
plunderors of graves, thou endurest the death of
the accursed; Thou art about to be spit upon
and buffeted; and callest Thou this glory?
Yes, He saith, for I suffer these things for
My beloved ones, and I count them altogether
glory. If He who loved the miserable and
wretched calleth this glory, not to be on His
Father's throne, nor in His Father's
glory, but in dishonor,-if this was His
glory, and if this He set before the other:
much more ought I to regard these things as
glory. Oh! those blessed bonds! Oh! those
blessed hands which that chain adorned! Not so
worthy were Paul's hands when they lifted up
and raised the lame man at Lystra, as when they
were bound around with those chains. Had I
been living in those times, how eagerly would I
have embraced them, and put them to the very
apple of mine eyes. Never would I have ceased
kissing those hands which were counted worthy to
be bound for my Lord. Marvellest thou at
Paul, when the viper fastened on his hand, and
did him no hurt? Marvel not. It reverenced
his chain. Yea, and the whole sea reverenced
it; for then too was he bound, when he was
saved from shipwreck. Were any one to grant me
power to raise the dead at this moment, I would
not choose that power, but this chain. Were I
free from the cares of the Church, had I my
body strong and vigorous, I would not shrink
from undertaking so long a journey, only for the
sake of beholding those chains, for the sake of
seeing the prison where he was bound. The
traces indeed of his miracles are numerous in all
parts of the world, yet are they not so dear as
those of his scars. (Gal. vi: 17.) Nor
in the Scriptures does he so delight me when he
is working miracles, as when he is suffering
evil, being scourged, and dragged about.
Insomuch that from his body were carried away
handkerchiefs or aprons. Marvellous, truly
marvellous, are these things, and yet not so
marvellous as those. "When they had laid many
stripes upon him, they cast him into prison."
(Acts xvi: 53.) And again; being in
bonds, "they were singing hymns unto God."
(Acts xvi: 25.) And again; "They
stoned him, and dragged him out of the city,
supposing that he was dead."
(Acts xiv: 19.) Would ye know how mighty
a thing is an iron chain for Christ's sake,
bound about His servant's body? Hearken to
what Christ Himself saith, "Blessed are
ye." (Mat. v: 11.) Why? When ye
shall raise the dead? No. But why? When ye
shall heal the blind? Not at all. But why
then? "When men shall reproach you, and
persecute you, and say all manner of evil
against you falsely for My sake." (Matt.
v: 11.) Now, if to be evil spoken of
renders men thus blessed, to be evil entreated,
what may not that achieve? Hearken to what this
blessed one himself saith elsewhere;
"Henceforth there is laid up for me the crown
of righteousness:" (2 Tim. iv: 8.) and
yet, more glorious than this crown is the
chain: of this, saith he, the Lord will count
me worthy, and I am in no wise inquisitive
about those things. Enough it is for me for
every recompense, to suffer evil for Christ's
sake. Let Him but grant me to say, that "I
fill up that which is lacking of the afflictions
of Christ:" (Col. i: 24.) and I ask
nothing further.
Peter also was counted worthy of this chain;
for he, we read, was bound, and delivered to
soldiers, and was sleeping. (Acts xii:
6.) Yet he rejoiced and was not diverted from
his right mind and he fell into deep sleep which
could not have been, had he been in any great
anxiety. However, he was sleeping, being
between two soldiers: and an Angel came unto
him, and smote him on the side, and raised him
up. Now then, were any one to say to me,
Which wouldest thou? Wouldest thou be the
Angel that struck Peter, or Peter that was
delivered? I would rather choose to be Peter,
for whose sake even the Angel came, yea, I
would that I might enjoy those chains. And how
is it, say ye, that, as being released from
great evils, he prays? Marvel not: he prays,
because he is afraid lest he should die; and of
dying he is afraid, because he would fain have
his life to be still a subject for further
sufferings. For hearken to what the blessed
Paul himself also saith. (Phil. i:23,
24.) "To depart, and to be with Christ,
is very far better;" "Yet to abide in the
flesh is more needful for your sake." This he
calls even a favor where he writes, and says,
"To you it hath been granted, (as a favor
ekarisqh) in the behalf of Christ, not only to
believe on Him, but also to suffer in His
behalf." (Phil. i: 29.) So that this
latter is greater than the other: for He gave
it of His free grace; verily, a favor it is,
exceeding great, yea greater than any one of
those, greater than to make the sun and the moon
stand still, than to move the world! greater
this than to have power over devils, or to cast
out devils. The devils grieve not so much at
being cast out by the faith which we exert, as
when they behold us suffering any evil, and
imprisoned for Christ's sake. For this
increases our boldness. Not for this is it a
noble thing to be in bonds for Christ's sake
that it procures for us a kingdom; it is that it
is done for Christ's sake. Not for this do I
bless those bonds, for that they conduct on to
Heaven; it is because they are worn for the
sake of the Lord of Heaven. How great a boast
to know that he was bound for Christ's sake!
How great a happiness, how high an honor, how
illustrious a distinction!
Fain would I ever be dwelling on these
subjects. Fain would I cling to this chain.
Fain would I, though in reality I have not
the power, yet still in idea, bind this chain
round my soul by a temper like his.
"The foundations of the prison-house," we
read, "were shaken" where Paul was bound,
"and every one's bands were loosed." (Acts
xvi: 26.) Beholdest thou then in bonds a
nature that can dissolve bonds themselves? for
as the Lord's death put death itself to death,
so also did Paul's bonds loose the men in
bonds, shake the house of bondage, open the
doors. Yet is not this the natural effect of
bonds, but the very reverse; it is to keep him
that is bound in safety, not to open for him the
prison walls. No, of bonds then in general
this is not the nature, but of those bonds which
are for Christ's sake, it is. "The jailor
fell down before Paul and Silas." (Acts
xvi: 29.) And yet neither is this again the
effect of chains in general, to lay the binders
at the feet of the bound: no, but, on the
contrary, to put these last under the hands of
the former. Whereas here, the man who was free
was under the feet of the man who had been
bound. The binder was beseeching him whom he
had bound to release him from his fear. Tell
me, was it not thou that didst bind him? Didst
thou not cast him into the inner prison? Didst
thou not make his feet fast in the stocks? Why
tremblest thou? Why art thou troubled? Why
weepest thou? Why hast thou drawn thy sword?
Never bound I, saith he, aught like this! I
knew not that the prisoners of Christ had power
so mighty as this. What sayest thou? They
received power to open Heaven, and should they
not be able to open a prison? They loosed them
that were bound by evil spirits, and was a piece
of iron likely to conquer them? Thou knowest
not the men. And therefore also wert thou
pardoned. That prisoner is Paul, whom all the
Angels reverence. He is Paul, whose very
handkerchiefs and napkins cast out devils, and
chase diseases to flight. And sure the bond
which is of the devil is adamantine, and far
more indissoluble than iron; for this indeed
binds the soul, the other only the body. He
therefore that released souls that were bound,
shall not he have power to release his own body?
He that could burst asunder the bonds of evil
spirits, shall he not unloose a rivet of iron?
He that by his very garments unloosed those
prisoners, and released them from the spell of
devils, shall not he of himself set himself at
liberty? For this was he first bound himself,
and then loosed the prisoners, that thou mighest
understand that Christ's servants in bonds
possess a power far greater than they that are at
liberty.
Had one who was at liberty wrought this, then
had it not been so marvellous.
So then the chain was not a token of weakness,
but rather of a greater power, and thus is the
saint's might more illustriously displayed,
when, even though in bonds, he overpowers them
that are at liberty, when he that is in bonds
sets not only himself at liberty, but them that
are in bonds also. Where is the use of walls?
What the advantage of thrusting him into the
inner prison, whereas he opened the outer also?
and why too was it done in the night? and why
with an earthquake?
Oh, bear with me a little, and give me leave
while I refrain from the Apostle's words, and
revel in the Apostle's deeds, and banquet on
Paul's chain; grant me still longer to dwell
upon it. I have laid hold on that chain, and
no one shall part me from it. More securely at
this moment am I bound by affection, than was
he then in the stocks. This is a bond which no
one can loose, for it is formed of the love of
Christ; this neither the Angels, no, nor the
kingdom of Heaven, has power to unloose. We
may hear Paul's own words; (Rom. viii;
38, 39.) "Neither angels, nor
principalities, nor things present, nor things
to come, nor powers, nor height, nor depth,
shall be able to separate us from the love of
God which is in Christ Jesus our Lord."
Now then, why did the event take place at
midnight? And wherefore too with an
earthquake? Hearken, and marvel at the
providential orderings of God. Every one's
bands were loosed, and the doors were opened.
And yet was this done only for the jailor's
sake, not with a view to display, but with a
view to his salvation: for that the prisoners
knew not that they were loosed, is evident from
Paul's exclamation; for what said he? "He
cried with a loud voice, saying, Do thyself no
harm, for we are all here." (Acts xvi:
28.) But never would they all have been
within, had they seen the doors opened, and
themselves set at liberty. They who were used
to cut through walls, and to scale roofs and
parapets, and to venture on all sorts of
attempts in chains, never would have endured to
remain within, with their bandsloosed, and the
doors opened, with the jailer himself asleep;
no, but the bond of sleep was to them instead of
the bonds of iron. So that the thing took place
and yet no damage ensued from the miracle to the
jailer who was to be saved. And besides this
too, they that are bound are bound most securely
in the night, not in the day; and so
accordingly might we behold them bound again with
all care and sleeping: but had these things been
done in the day time, there would have been
great stir and tumult.
Then again, wherefore was the building shaken?
It was to arouse the jailer, to behold what was
done, for he alone was worthy of being saved.
And do thou too, behold, I pray, the
exceeding greatness of the grace of Christ, for
well were it in the midst of Paul's bonds to
make mention also of the grace of God, nay
indeed the very bonds themselves are of the gift
and grace of God. Some indeed there are who
complain "Why was the jailer saved?" and from
those very circumstances, for which they ought
to admire the loving-kindness of God they find
fault with it. Nor is it anything to be
wondered at. Such are these sickly persons,
that find fault even with the food that nourishes
them, which they ought to prize, and who affirm
that honey is bitter: and those dimsighted
persons who are darkened by the very thing which
ought to enlighten them. Not that these effects
arise from the nature of the objects themselves,
but from the weakness of the persons who are
unable to use them properly. What, however,
was I saying? When they ought to be admiring
God's loving-kindness, in that He took a man
who had fallen into the most desperate
wickedness, and was making him better, they
find fault: "Why, how was it that he did not
take the thing to be the work of witchcraft and
of sorcery, and confine them the more closely,
and cry out?" Many things conspired to prevent
this; first, that he heard them singing praises
to God. And sorcerers never would have been
singing such hymns as those, for he heard them,
it is said, singing praises unto God.
Secondly, the fact, that they themselves did
not take flight, but even withheld him from
killing himself. Now had they done it for their
own sake, they never would have remained still
within; they would themselves have escaped first
of all. Great again was their kindness also;
they withheld the man from killing himself, even
him who had bound them, thus all but saying unto
him, "Truly, thou didst bind us with all
safety, and most cruelly, that thou thyself
mightest be loosed from the most cruel of all
bonds." For every one is shackled with the
chains of his own sins; and those bonds are
accursed, whereas these for Christ's sake are
blessed, and worth many an earnest prayer.
For that these bonds can loose those other bonds
of sin, he showed to us by things which are
matters of sense. Didst thou behold them
released, who had been bound with iron? Thou
shalt see thyself also delivered from other
galling bonds. These bonds, the prisoners'
bonds, not those of Paul, I mean, are the
effect of those other bonds, the bonds of sins.
They who were confined within, were doubly
prisoners, and the jailer himself was a
prisoner. They indeed were bound both with iron
and with sins, he with sins only. Them did
Paul loose to assure the faith of him, for the
chains which he loosed were visible. And thus
too did Christ Himself; but rather in the
inverse order. In that instance, there was a
double palsy. What was it? There was that of
the soul by sins, and also that of the body.
What then did the Lord do? "Son," saith
He, "be of good cheer, thy sins are
forgiven." (Matt. ix: 3-6.) He first
loosed the bonds of the real and true palsy, and
then proceeds to the other: for when "certain
of the Scribes said within themselves, This
man blasphemeth; Jesus, knowing their
thoughts, said, Wherefore think ye evil in
your hearts? For whether is easier, to say,
Thy sins are forgiven, or to say, Arise, and
walk? But, that ye may know that the Son of
Man hath power on earth to forgive sins, (then
saith he to the sick of the palsy,) Arise,
and take up thy bed, and go unto thy house."
Having wrought the invisible miracle, He
confirmed it by the visible, the spiritual by
the bodily cure. And why did He do thus?
That it might be fulfilled, which is spoken,
(Luke xix: 22.) "Out of thine own mouth
will I judge thee, thou wicked servant." For
what said they? "None can forgive sins, but
God alone "Of course, therefore, no Angel,
nor Archangel, nor any other created power.
This ye have yourselves confessed. And what
then ought to be said? If I shall be shown to
have forgiven sins, it is fully evident that I
am God. However, He said it not thus, but
what said He? "But that ye may know that the
Son of Man hath power on earth to forgive
sins; then saith He to the sick of the palsy,
Arise, and take up thy bed, and go unto thy
house." (Matt. ix: 6.) When therefore,
He would say, I work the more difficult
miracle, it is plain that there is no pretext
left you, no room for gainsaying about the
easier one. Hence it was that He wrought the
invisible miracle first, because there were many
gainsayers; and then He led them from the
invisible to the visible itself.
Surely then the faith of the jailer was no light
or hasty faith. He saw the prisoners. And he
saw nothing, he heard nothing wrong; he saw
that nothing was done by sorcery, for they were
singing hymns unto God. He saw that every
thing done proceeded from overflowing kindness,
for they did not avenge themselves against him,
although they had it in their power; for it was
in their power to rescue both themselves and the
prisoners, and escape; and if not the
prisoners, at all events themselves; but they
did not do this. Thus did they challenge his
reverence, not only by the miracle, but also by
their behavior. For how did Paul cry out?
"He cried with a loud voice, saying, Do
thyself no harm, for we are all here." Thou
seest at once his freedom from vain-glory and
arrogance, and his fellow-feeling. He said
not, "It is forus these wonders have been
wrought," but as though he were merely one of
the prisoners, he said, "For we are all
here." And yet, even though they had not
before this loosed themselves, nor had done so
by means of the miracle, still they might have
been silent, and have set all that were bound at
liberty. For had they held their peace, and
had they not with their loud crying stayed his
hand, he would have thrust the sword through his
throat. Wherefore also Paul cried out,
because he had been cast into the inner ward: as
though he had said, "To thine own injury hast
thou done this, that thou hast thrust in so far
those that could deliver thee from the danger."
However they imitated not the treatment they had
received at his hands; though, had he died,
all would have escaped. Thou seest that they
chose rather to remain in bonds, than to suffer
him to perish. Hence too might he reason within
himself, "Had they been sorcerers, doubtless
they would have set the others at liberty, and
have released themselves from their bonds:"
(for it is likely that many such had also been
imprisoned.) He was the more amazed, in that
having often received sorcerers in charge, he
had yet witnessed nothing done like this. A
sorcerer never would have shaken the
foundations, so as to startle the jailer from
sleep, and thus render his own escape more
difficult.
Now, however, let us proceed to look at the
jailor's faith. "And," saith the
Scripture, "he called for lights and sprang
in, and trembling for fear fell down before
Paul and Silas, and brought them out, and
said, Sirs, what must I do to be saved?"
He grasped fire and sword, and cried,
"Sirs, what must I do to be saved?" "And
they said, Believe on the Lord Jesus
Christ, and thou shalt be saved, thou and thy
house." (Acts xvi: 29-31.) "This is
not the act of sorcerers," he would say, "to
deliver a doctrine like this. No mention any
where here of an evil spirit." Thou seest how
worthy he was to be saved: for when he beheld
the miracle, and was relieved from his terror,
he did not forget what most concerned him, but
even in the midst of so great peril, he was
solicitous about that salvation which concerned
his soul: and came before them in such a manner
as it was meet to come before teachers: he fell
down at their feet. "And they spake," it
continues, "the word of the Lord, unto him
with all that were in his house. And he took
them the same hour of the night, and washed
their stripes; and was baptized, he and all
his, immediately." (Acts xvi: 32,
33.) Observe the fervency of the man! He
did not delay; he did not say, "Let day
come, let us see, let us look about us;" but
with great fervency, he was both himself
baptized, and all his house. Yes, not like
most men now-a-days, who suffer both servants
and wives and children to go unbaptized Be ye,
I beseech you, like the jailor. I say not,
in authority, but in purpose; for what is the
benefit of authority, where purpose is weak?
The savage one, the inhuman one, who lived in
the practice of unnumbered wrongs and made this
his constant study, has become all at once so
humane, so tenderly attentive. "He washed,"
it is said, "their stripes."
And mark, on the other hand, the fervency of
Paul also. Bound, scourged, thus he preached
the Gospel. Oh, that blessed chain, with how
great travail did it travail that night, what
children did it bring forth! Yea of them too
may he say, "Whom I have begotten in my
bonds." (Philem. x.) Mark thou, how he
glories, and will have the children thus
begotten, to be on that account the more
illustrious! Mark thou, how transcendant is
the glory of those bonds, in that they give
lustre not only to him that wore them, but also
to them who were on that occasion begotten by
him. They have some advantage, who were
begotten in Paul's bonds, I say not in
respect of grace, (for grace is one and the
same,) nor in respect of remission, (for
remission is one and the same to all,) but in
that they are thus from the very outset taught to
rejoice and to glory in such things. "The same
hour of the night," it is said, "he took
them, and washed their stripes, and was
baptized."
And now then behold the fruit. He straightway
recompensed them with his carnal things. "He
brought them up into his house, and set meat
before them, and rejoiced greatly with all his
house, having believed in God." For what was
he not ready to do, now that by the opening of
the prison doors, heaven itself was opened to
him? He washed his teacher, he set food before
him, and rejoiced. Paul's chain entered into
the prison, and transformed all things there
into a Church; it drew in its train the body of
Christ, it prepared the spiritual feast, and
travailed with that birth, at which Angels
rejoice. And was it without reason then that I
said that the prison was more glorious than
Heaven? For it became a source of joy there;
yes, if "there is joy in Heaven over one
sinner that repenteth," (Luke xv: 7.)
if, "where two or three are gathered together
in His Name, there is Christ in the midst of
them;" (Matt. xviii: 20.) how much
more, where Paul and Silas, and the jailor
and all his house were, and faith so earnest as
theirs!Observe the intense earnestness of their
faith.
But this prison has reminded me of another
prison. And what then is that? It is that
where Peter was. Not, however, that any
thing like this took place there. No. He was
delivered to four quaternions of soldiers to keep
him and he sang not, he watched not, but he
slept; neither, again, had he been scourged.
And yet was the peril greater, for in the case
before us indeed the end was accomplished, and
the prisoners Paul and Silas, had undergone
their punishment; but in his case it was yet to
come. So that though there were no stripes to
torture him, yet was there the anticipation of
the future to distress him. And mark too the
miracle there. "Behold, an angel of the
Lord," it is related, "stood by him, and a
light shined in the cell; and he smote Peter on
the. side, and awoke him, saying, Rise up
quickly. And his chains fell off from his
hands." (Acts xii: 7.) In order that he
might not imagine the transaction to be the work
of the light alone, he also struck Peter, Now
no one saw the light, save himself only, and he
thought it was a vision. So insensible are they
that are asleep to the mercies of God. "And
the angel," it proceeds, "said unto him,
Gird thyself and bind on thy sandals; and he
did so. And he saith unto him, Cast thy
garment about thee, and follow me. And he went
out and followed, and he wist not that it was
true which was done by the angel; but thought he
saw a vision. And when they were past the first
and the second ward, they came unto the iron
gate, that leadeth unto the city, which opened
to them of his own accord; and they went out,
and passed on through one street; and
straightway the angel departed from him."
(Acts xii: 8-10.) Why was not the same
thing done here as was done in the case of Paul
and Silas? Because in that case they were
intending to release them. On that account God
willed not that they should be released in this
manner. Whereas in blessed Peter's case,
they were intending to lead him forth to
execution. But what then? Would it not have
been far more marvellous, some one may say, had
he been led forth, and delivered over into the
king's hands, and then had been snatched away
from the very midst of his imminent peril, and
sustained no harm? For thus moreover, neither
had the soldiers perished. Great is the
question which has been raised upon this matter.
What! did God, it is said, save His own
servant with the punishment of others, with the
destruction of others? Now in the first place,
it was not with the destruction of others; for
this did not arise from the ordering of
providence, but arose from the cruelty of the
judge. How so? God had so providentially
ordered it, as that not only these men need not
perish, but moreover that even he, the judge,
should have been saved, just as in this case of
the jailor. But he did not use the boon
aright. "Now as soon as it was day," it
continues, "there was no small stir among the
soldiers, what was become of Peter." And
what then? Herod makes strict inquiry into the
matter, "and he examined the guards," it is
related, "and commanded that they should be put
to death." (Acts xii: 1819.) Now,
indeed, had he not examined them, there might
have been some excuse for executing them.
Whereas, as it is, he had them brought before
him, he examined them, he found that Peter had
been bound, that the prison had been well
secured, that the keepers were before the
doors. No wall had been broken through, no
door had been opened, nor was there any other
evidence whatever of false dealing. He ought
upon this to have been awed by the power of
God, which had snatched Peter from the very
midst of perils, and to have adored Him who was
able to do such mighty works. But, on the
contrary, he ordered those men off to
execution. How then in this case is God the
cause? Had He indeed caused the wall to be
broken through, and thus had extricated Peter,
possibly the deed might have been put to the
account of their negligence. But if He so
providentially ordered it, as that the matter
should be shown to be the work not of the evil
agency of man, but of the miraculous agency of
God, why did Herod act thus? For had Peter
intended to flee, he would have fled as he was,
with his chains on. Had he intended to fly, in
his confusion he never would have had so great
forethought as to take even his sandals, but he
would have left them. Whereas, as it is, the
object of the Angel's saying unto him, "Bind
on thy sandals," was that they might know that
he had done the thing not in the act of flight,
but with full leisure. For, bound as he was,
and fixed between the two soldiers, he never
would have found sufficient time to unbind the
chains also, and especially as he too, like
Paul, was in the inner ward. Thus then was
the punishment of the keepers owing to the
unrighteousness of the judge. For why did not
the Jews act in the same way? For now again I
am reminded of yet another prison. The first
was that at Rome, next, was this at C sarea,
now we come to that at Jerusalem. When then
the chief Priests and the Pharisees heard from
those whom they had sent to the prison to bring
Peter out, that "they found no man within,"
but both doors "closed," and "the keepers
standing at the doors," why was it that they
not only did not put the keepers to death, but,
so far from it, "they were much perplexed
concerning them whereunto this would grow."
Now if the Jews, murderous as they were in
their designs against them, yet entertained not
a thought of the kind, much more shouldest not
thou, who didst every thing to please those
Jews. For this unrighteous sentence vengeance
quickly overtook Herod.
But now if any complain of this, then complain
too about those who are killed on the highway,
and about the ten thousand others who are
unjustly put to death, and further, of the
infants also that were slaughtered at the time of
Christ's birth; for Christ also, according
to what thou allegest, was the cause of their
deaths. But it was not Christ, but rather the
madness and tyranny of Herod's father. Dost
thou ask, Why then did He not snatch Him out
of Herod's hands? True, He might have done
so, but there would have been nothing gained by
so doing. How many times, at least, did
Christ. escape even from the grasp of their
hands?
And yet what good did this do to that unfeeling
people? Whereas here there is even much profit
arising to the faithful from what was done. For
as there were records made, and the enemies
themselves bore testimony to the facts, the
testimony was above suspicion. As therefore in
that instance the mouths of the enemies were
stopped in no other way whatever, but only by
the persons who came acknowledging the facts, so
was it also here. For why did the jailor here
do nothing like what Herod did? Nay, and the
things which Herod witnessed were not at all
less wonderful than those which this man
witnessed. So far as wonder goes, it is no
less wonderful to be assured that a prisoner came
out when the doors were closed, than it is to
behold them set open. Indeed this last might
rather have seemed to be perhaps a vision of the
imagination, the other never could, when
exactly and circumstantially reported. So
that, had this man been as wicked as Herod, he
would have slain Paul, as Herod did the
soldiers; but such he was not.
If any one should ask, 'Why was it that God
permitted the children also to be murdered?' I
should fall, probably, into a longer
discourse, than was originally intended to be
addressed to you.
At this point, however, let us terminate our
discourse, with many thanks to Paul's chain,
for that it has been made to us the source of so
many blessings, and exhorting you, should ye
have to suffer any thing for Christ's sake,
not only not to repine, but to rejoice, as the
Apostles did, yea, and to glory; as Paul
said, "Most gladly, therefore will I rather
glory in my infirmities," (2 Cor. xii:
9.) for because of this it was that he heard
also those words, "My grace is sufficient for
thee." Paul glories in bonds; and dost thou
pride thyself in riches? The Apostles rejoiced
that they were counted worthy to be scourged,
and dost thou seek for ease and
self-indulgence? On what ground then, dost
thou wish to attain the same end as they, if
here on earth thou art traveling the contrary
road from them? "And now," saith Paul,
"I go bound in the spirit unto Jerusalem, not
knowing the things that shall befall me there;
save that the Holy Ghost testifieth unto me in
every city, saying, that bonds and afflictions
abide me." (Acts xx: 22.) And why then
dost thou set out, if bonds and afflictions
abide thee? For this very reason, saith he,
that I may be bound for Christ's sake, that
I may die for His sake. "For I am ready not
to be bound only, but also to die for the name
of the Lord Jesus." (Acts xxi: 13.)
Moral. Nothing can be more blessed than that
soul. In what does he glory? In bonds, in
afflictions, in chains, in scars; "I bear
branded on my body," saith he, "the marks of
Jesus," (Gal. vi: 17.) as though they
were some great trophy. And again, "For
because of the hope of Israel," saith he,
"I am bound with this chain." (Acts
xxviii: 20.) And again, "For which I am
an ambassador in chains." (Eph. vi:
20.) What is this? Art thou not ashamed,
art thou not afraid going about the world as a
prisoner? Dost thou not fear lest any one
should charge thy God with weakness? lest any
one should on this account refuse to come near
thee and to join the fold? No, saith he, not
such are my bonds. They can shine brightly even
in kings' palaces. "So that my bonds,"
saith he, "became manifest in Christ,
throughout the whole pr torian guard: and most
of the brethren in the Lord, being confident
through my bonds, are more abundantly bold to
speak the word of God without fear." (Phil.
i: 13, 14.) Behold yea force in bonds
stronger than the raising of the dead. They
beheld me bound, and they are the more
courageous. For where bonds are, there of
necessity is something great also. Where
affliction is, there verily is salvation also,
there verily is solace, there verily are great
achievements. For when the devil kicks, then
is he, doubtless, hit. When he binds God's
servants, then most of all does the word gain
ground. And mark how this is every where the
case. Paul was imprisoned; and in the prison
he did these things, yea, saith he, by my very
bonds themselves. He was imprisoned at Rome,
and brought the more converts to the faith; for
not only was he himself emboldened, but many
others also because of him. He was imprisoned
at Jerusalem, and preaching in his bonds he
struck the king with amazement, (Acts xxvi:
28.) and made the governor tremble. (Acts
xxiv: 25.) For being afraid, it is
related, he let him go, and he that had bound
him was not ashamed to receive instruction
concerning the things to come at the hands of him
whom he sad bound. In bonds he sailed, and
retrieved the wreck, and bound fast the
tempest. It was when he was in bonds that the
monster fastened on him, and fell off from his
hand, having done him no hurt. He was bound at
Rome, and preaching in bonds drew thousands to
his cause, holding forward, in the place of
every other, this very argument, I mean his
chain.
It is not however our lot to be bound
now-a-days. And yet there is another chain if
we have a mind to wear it. And what is it? It
is to restrain our hand, to be not so forward to
covetousness. With this chain let us bind
ourselves. Let the fear of God be unto us
instead of a bond of iron. Let us loose them
that are bound by poverty, by affliction.
There is no comparison between opening the doors
of a prison, and releasing an enthralled soul.
There is no comparison between loosing the bonds
of prisoners and "setting at liberty them that
are bruised;" (Luke iv: 18.) this last
is far greater than the other; for the other
there is no reward in store, for this last there
are ten thousand rewards.
Paul's chain has proved a long one, and has
detained us a length of time. Yea, long indeed
it is, and more beautiful than any cord of
gold. A chain this, which draws them that are
bound by it, as it were by a kind of invisible
machinery, to Heaven, and, like a golden cord
let down, draws them up to the Heaven of
heavens. And the wonderful thing is this,
that, bound, as it is, below, it draws its
captives upwards: and indeed this is not the
nature of the things themselves. But where God
orders and disposes, look not for the nature of
things, nor for natural sentence, but for
things above nature and natural sequence.
Let us learn not to sink under affliction, nor
to repine; for look at this blessed saint. He
had been scourged, and sorely scourged, for it
is said, "When they had laid many stripes upon
them." He had been bound too, and that again
sorely, for the jailor cast him into the inner
ward, and with extraordinary security. And
though he was in so many perils, at midnight,
when even the most wakeful are asleep with
sleep, another and a stronger bond upon them,
they chanted and sang praise unto the Lord.
What can be more adamantine than these souls?
They bethought them how that the holy Children
sang even in fire and furnace. (Dan. iii:
1-30.) Perhaps they thus reasoned with
themselves, "we have as yet suffered nothing
like that."
But our discourse has done well, in that it has
thus brought us out again to other bonds, and
into another prison. What am I to do? I
would fain be silent, but am not able. I have
discovered another prison, far more wonderful
and more astonishing than the former. But,
come now, rouse yourselves, as though I were
just commencing my discourse, and attend to me
with your minds fresh. I would fain break off
the discourse, but it will not suffer me; for
just as a man in the midst of drinking cannot
bear to break off his draught, whatever any one
may promise him; so I too, now I have laid
hold of this glorious cup of the prison of them
that were bound for Christ's sake, I cannot
leave off, I cannot hold my peace. For if
Paul in the prison, and in the night, kept not
silence, no, nor under the scourge; shall I,
who am sitting here by daylight, and speaking so
much at my ease, shall I hold my peace, when
men in bonds, and under the scourge, and at
midnight could not endure to do so? The holy
Children were not silent, no, not in the
furnace and in the fire, and are not we ashamed
to hold our peace? Let us look then at this
prison also. Here too, they were bound, but
at once and from the very outset it was evident
that they were not about to be burned, but only
to enter as into a prison. For why do ye bind
men who are about to be committed to the flames?
They were bound, as Paul was, hand and foot.
They were bound with as great violence as he
was. For the jailor thrust him into the inner
prison; and the king commanded the furnace to be
intensely heated. And now let us see the
issue. When Paul and Silas sang, the prison
was shaken, and the doors were opened. When
the three Children sang, the bonds both of
their feet and hands were loosed. The prison
was opened, and the doors of the furnace were
opened: for a dewy breeze whistled through it.
But many thoughts crowd around me. I know not
which to utter first, and which second.
Wherefore, let no one, I entreat, require
order of me, for the subjects are closely
allied.
They who were bound together with Paul and
Silas were loosed, and yet nevertheless they
slept. In the case of the three Children,
instead of that, something else took place.
The men who had cast them in, were themselves
burned to death. And then, as I was fain to
tell you, the king beheld them loose, and fell
down before them: he heard them singing their
song of praise, and beheld four walking, and he
called them. As Paul, though able to do so,
came not forth, until he who had cast him in,
called him, and brought him forth: so neither
did the three Children come forth, until he who
had cast them in commanded them to come forth.
What lesson are we taught from this? Not to be
over hasty in courting persecution, nor when in
tribulation to be over eager for deliverance,
and on the other hand when they release us not to
continue in it. Further, the jailor, inasmuch
as he was able to enter in where the saints
were, fell down at their feet. The king came
but to the door and fell down. He dared not
approach into the prison which he had prepared
for them in the fire. And now mark their
words. The one cried, "Sirs, what must I
do to be saved?" (Acts xvi: 30.) The
other, though not indeed with so great
humility, yet uttered a voice no less sweet,
"Shadrach, Meshach, and Abednego, ye
servants of the most high God, come forth, and
come hither." (Dan. iii: 26.)
Mighty dignity! "Ye servants of the most high
God, come forth, and come hither." How are
they to come forth, O king? Thou didst cast
them into the fire bound; they have continued
this long time in the fire. Why, had they been
made of adamant, had they been blocks of metal,
in singing that entire hymn, must they not have
perished? On this account then they were
saved, because they sang praises to God. The
fire reverenced their readiness to suffer and
afterwards it reverenced that wonderful song,
and their hymns of praise. By what title dost
thou call them? I said before, "Ye servants
of the most high God." Yes, to the servants
of God, all things are possible; for if some,
who are the servants of men, have,
nevertheless, power, and authority, and the
disposal of their concerns, much more have the
servants of God. He called them by the name
most delightful to them, he knew that by this
means he flattered them most: for indeed, if it
was in order to continue servants of God, that
they entered into the fire, there could be no
sound more delightful to them than this. Had he
called them kings, had he called them lords of
the world, yet would he not so truly have
rejoiced them as when he said, "Ye servants of
the most high God." And why marvel at this?
when, in writing to the mighty city, to her who
was mistress of the world, and prided herself
upon her high dignities, Paul set down as
equivalent in dignity, nay, as far greater,
yea incomparably greater than consulship, or
kingly name, or than the empire of the world,
this title, "Paul, a servant of Jesus
Christ." (Ro. i: 1.) "Ye servants of
the most high God." "Yes," he would say,
"if they show so great zeal as to be
bond-servants, doubtless this is the title by
which we shall conciliate them.
Again, observe also the piety of the
Children: they showed no indignation, no
anger, no gain-saying, but they came forth.
Had they regarded it as an act of vengeance that
they had been thrown into the furnace, they
would have been grieved against the man who had
cast them in; as it is, there is nothing of the
kind; but, as though they were going forth from
Heaven itself, so went they forth. And what
the Prophet says of the Sun, that "He is as
a bridegroom coming forth out of his chamber,"
(Ps. xix: 5.) one would not go amiss in
saying also of them. But though he goes forth
thus, yet came they forth there more gloriously
than he, for he indeed comes forth to enlighten
the world with natural light, they to enlighten
the world in a different way, I mean,
spiritually. For because of them the king
straightway issued a decree, containing these
words, "It hath seemed good unto me to show
the signs and wonders that the Most High God
hath wrought toward me. How great are His
signs! And how mighty are His wonders!"
(Dan. iv: 2,3.) So that they went
forth, shedding a yet more glorious radiance,
beaming indeed in that region itself, but, what
is more than all, capable, by means of the
king's writings, of being diffused over the
world and thus of dispelling the darkness which
every where prevails. "Come forth," said
he, "and come hither." He gave no
commandment to extinguish the flame, but hereby
most especially honored them, by believing that
they were able not only to walk within it, but
even to come out of it while it was still
burning.
But let us look again, if it seem good to you,
at the words of the jailor, "Sirs, what must
I do to be saved?" What language sweeter than
this? This makes the very Angels leap for
joy. To hear this language, even the
Only-begotten Son of God Himself became a
servant. This language they who believed at the
beginning addressed to Peter. (Acts ii:
37.) "What shall we do?" And what said
he in answer? "Repent and be baptized." To
have heard this language from the Jews, gladly
would Paul have been cast even in to hell, in
his eagerness for their salvation and obedience.
But observe, he commits the whole matter to
them, he wastes no unnecessary pains. Let us
however look at the next point. The king here
does not say, What must I do to be saved? but
the teaching is plainer in his case than any
language whatever; for he straightway becomes a
preacher, he needs not to be instructed like the
jailor. He proclaims God, and makes
confession of His power. "Of a truth your
God is the God of Gods and the Lord of
Kings, because He hath sent His Angel, and
hath delivered you." (Dan. ii: 47; iii:
28.) And what was the sequel? Not one
single jailor, but numbers are instructed by the
king's writings, by the sight of the facts.
For that the king would not have told a
falsehood is evident enough to every one,
because he never would have chosen to bear such
testimony to captives, nor to overthrow his own
acts; he never would have chosen to incur the
imputation of such utter madness: so that had
not the truth been abundantly manifest, he would
not have written in such terms, and with so many
persons present.
Perceive ye how great is the power of bonds?
How great the force of those praises that are
sung in tribulation? Their heart failed not,
they were not cast down, but were then yet more
vigorous, and their courage then yet greater and
justly so.
While we are considering these things one
question yet remains for us: Why was it that in
the prison on the one hand, the prisoners were
loosed, whilst in the furnace the executioners
were burnt to death: for that indeed should have
been the king's fate, because neither were they
who bound them, nor they who cast them into the
furnace, guilty of so great sin as the man who
commanded this should be done. Why then did
they perish? On this point there is not any
very great need of minute examination; for they
were wicked men. And therefore this was
providentially ordered, that the power of the
fire might be shown, and the miracle might be
made more signal; for if it thus devoured them
that were without, how did it show them
unscathed that were within it? it was that the
power of God might be made manifest. And let
no one wonder that I have put the king on a
level with the jailor, for he did the same
thing; the one was in no wise more noble than
the other, and they both had their reward.
But, as I said, the righteous, when they are
in tribulations, are then especially more
energetic, and when they are in bonds: for to
suffer any thing for Christ's sake is the
sweetest of all consolation.
Will ye that I remind you of yet another
prison? It seems necessary to go on from this
chain to another prison still. And which will
ye? Shall it be that of Jeremiah, or of
Joseph, or of John? Thanks to Paul's
chain; how many prisons has it opened to our
discourse? Will ye have that of John? He
also was once bound for Christ's sake, and for
the law of God. What then? Was he idle when
he was in prison? Was it not from thence he
sent, by his disciples, and said, "Art Thou
He that cometh, or look we for another? "
(Matt. xi: 2, 3.) Even when there,
then, it seems he taught, for surely he did not
disregard his duty. But again, did not
Jeremiah prophesy concerning the king of
Babylon, and fulfil his work even there in
prison? And what of Joseph? Was he not in
prison thirteen years? What then? Not even
there did he forget his virtue. I have yet to
mention the bonds of one and therewith will close
my discourse. Our Master Himself was bound,
He who loosed the world from sins. Those hands
were bound, those hands that wrought ten
thousand good deeds. For, "they bound
Him," it saith, "and led Him away to
Caiaphas;" (Matt. xxvii: 2; John.
xviii: 24.) yes, He was bound who had
wrought so many marvellous works.
Reflecting on these things, let us never
repine; but whether we be in bonds, let us
rejoice; or whether we be not in bonds, let us
be as though we were bound together with Him.
See how great a blessing are bonds! Knowing
all these things, let us send up our
thanksgiving for all things to God, through
Christ Jesus our Lord with whom to the
Father, together with the Holy Ghost, be
glory might and honor, now and forever and
ever. Amen.
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