Chap. 4:1, 2. I Therefore, The Prisoner Of The Lord, Beseech You, That Ye Walk Worthy Of The Vocation Wherewith Ye Are C
HOMILY VIII
CHAP. 4:1, 2. I THEREFORE, THE PRISONER OF THE LORD, BESEECH YOU, THAT YE WALK WORTHY OF THE VOCATION WHEREWITH YE ARE CALLED, IN ALL LOWLINESS AND MEEKNESS.
IT is the virtue of masters to aim not at praise, nor at esteem at the hands of 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 master 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 be disregarded, and every one of theirs advanced. This is a master’s duty: such an one was the blessed Paul, a man who was free from all manner of vanity, and was contented to be but 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 how he is writing; nothing dictatorial, nothing imperious, but all chastised and subdued.
I therefore, saith he, the prisoner of the Lord, beseech you to walk worthy of the vocation wherewith ye are 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 be the saving of 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; for he ever earnestly desired the salvation of those whom he was instructing.
I, the prisoner of 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 also a prisoner of Jesus Christ. For nothing is there so glorious as a bond for Christ’s sake, as the chains that were bound around those holy hands; more glorious this, than being an Apostle, than being a Teacher, than being an Evangelist, to be a prisoner for Christ’s sake. Is there any that loveth Christ, he will understand what I am saying. Is any transported and fired with devotion for the Lord, he will know 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 holding out 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; why say I than palaces? Yea, than the very Heaven itself, for it contained a prisoner of Christ. Is there any that loveth Christ, he will know the dignity of this title, he will know what a virtue is this, he will know how great a boon he bestowed upon mankind, even this, to be bound for His sake. More glorious perhaps this, to be bound for His sake, than to sit at His right hand; more august this, than to sit upon the twelve thrones.
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 one we love. They that love, even though it be not God, but man, they know what I am saying, more delighted as they are to be ill treated, than honoured by those they love. But to be fully conscious of these things belongs to the holy company, the Apostles, I mean, alone. For hearken to what the blessed Luke saith, that they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for Christ’s name. To all others indeed it seems to be foolishness, that to suffer shame is to be counted worthy, that to suffer shame 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, I would prefer that chain. Were any to ask whether he should place me on high with the Angels, or with Paul in his bonds, I would choose the prison. 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, I would choose to be such a prisoner. And with reason. Nothing is there 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,) and behold, and contemplate with amazement those men, for their love of Christ. Would that I could behold the chains, at which the devils fear and tremble, and which Angels reverence. Nothing is there more noble than to suffer any evil for Christ’s sake. I count not Paul so happy, because he was caught up into Paradise, 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, as I count him happy for those bonds’ sake. For that these latter are greater than the former, hear how even he himself knew this; for he saith not, I who heard unspeakable words, beseech you: but what? I, the prisoner of the Lord, beseech you. Nor yet are we to wonder, though he inscribes not this to 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 honour at Christ’s hands. This is transcendent honour, this that glory that surpasseth all things. If He Himself who became a servant for my sake, and emptied 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. What is this thou art saying? Thou art being led to the cross with thieves and plunderers of graves, to undergo 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 now My 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 dishonour,—if this was His glory, and this last 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 awful were Paul’s hands where 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, then 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 this the whole sea reverenced, 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, were it only for the sake of beholding those chains, were it but 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. Nor in the Scriptures does he so delight me when he is working miracles, as when he is suffering evil, being scourged, and dragged along. Marvellous, truly marvellous, are the very handkerchiefs and the aprons from his body, working wonders, and yet not so marvellous as those words, When they had beaten him, and laid many stripes on him, they cast him into prison. And again; being in bonds, they sang praises unto God. And again; Having stoned him, they drew him out of the city, supposing he had been dead. 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. Why? When ye shall raise the dead? No. But why? When ye shall heal the blind? Nothing like it. But why then? When they shall revile you, and persecute you, and say all manner of evil against you falsely for My sake. 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 saint himself saith elsewhere; Henceforth is laid up for me a crown of righteousness: 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 the other. 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 what is behind of the afflictions of Christ: and I have not a want.
Peter also was counted worthy of this chain; for he, we read, was bound, and delivered to soldiers, and was sleeping. So cheerful was he, so unconcerned, that he even slept. And he never would have fallen into a deep slumber, 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, Whether 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 should rejoice in 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. To depart, and to be with Christ, is far better; nevertheless, to abide in the flesh is more needful for you. This he calls even a gift, where he writes, and says, Unto you it is given, in the behalf of Christ, not only to believe on Him, but also even to suffer for His sake. So that this latter is greater than the other: for He gave it of His free grace; verily, a gift it is exceeding great, yea greater than any one of these, 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. They 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 so noble a thing to be in bonds 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 honour, 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 around my soul by a temper like his.
The prison, we read, was shaken where Paul was bound, and every one’s bands were loosed. 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, and open the doors. Yet is not this the true nature 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 keeper of the prison fell down before Paul and Silas. 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 at large was beneath 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 bound 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 in thraldom, 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 he loosed the prisoners, that thou mightest understand that Christ’s servants in bonds possess a power far greater than they that are at liberty. Had he wrought this at liberty, 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 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 forgive me while I refrain from the Apostle’s words, and revel in the Apostle’s deeds, and banquet on Paul’s chain; and grant me still longer to dwell upon it. I have laid hold on that chain, and no one shall part me from it. More fastly 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, have power to unloose. We may hear Paul’s own words; Neither angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, shall be able to separate us from the love of Christ.
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. 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 both their bands loosed, and the doors opened, and the jailor too himself asleep; no, but to them the bond of sleep was instead of the bands of iron. Hence was it thus so providentially ordered, as that both the event should happen, and yet that no damage should ensue from the miracle to the jailor who was to be saved. And besides this too, they that are bound are bound most fastly 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 jailor, to behold what was done, in that he alone was worthy of being saved. And do thou too, I say, behold, 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 gift of Christ, nay more, the very bonds themselves are of the gift and grace of God. Some indeed there are who complain that the jailor was saved, and from those very circumstances, for which they ought to admire the loving-kindness of God, from those they except against it. Nor is it any thing to be wondered at. Such are those sickly appetites, that find fault even with the food that nourishes them, which they ought to prize, and who affirm that honey is bitter: and those purblind sights, which 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 duly. What, however, was I saying? When they ought to be admiring God’s loving-kindness, how that He took a man who had fallen into the most desperate wickedness, and was making him better, they say, “Why, how was it that he did not take the thing to be the work of witchcraft or 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 have escaped clear away. 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 secure us with all safety, thou didst thrust us into the inner prison, thou didst bind us thus 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 the other bands of sin, he represents to us by things sensible, by those bonds which are matters of sense. Didst thou behold them released, who had been bound with iron? Thou shalt see thyself also delivered from other bonds as galling. These bonds, the prisoners’ bonds, not those of Paul, I mean, are the effect of those other bonds, the bends of sins. They who were confined within, were doubly prisoners, and the jailor himself was a prisoner. They indeed were bound both with iron and with sins, he with sins only. Paul loosed them to assure the faith of the jailor, and the chains which he loosed were visible. And thus too did Christ Himself; nay more, He reversed the order. In that instance, there was a double palsy. What was that? There was that of the soul by sins, and also that of the body. And what then did the Lord do? Son, saith He, be of good cheer, thy sins be forgiven thee. He first loosed the bands 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 be forgiven thee, or to say, Arise, and walk. But, that ye may know that the Son of Man hath power on earth to forgive sins, He saith to the sick of the palsy, Arise, take up thy bed, and go unto thine 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, Thou wicked servant, out of thine own mouth will I judge thee. 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 ye to conclude? If I shall be shewn to have forgiven sins, it is fully evident that I am God. However, He said not this, 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 thine house. When therefore He would say, I shall 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 jailor 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 lifted not their hands 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 behaviour. 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 for us 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, yet he had witnessed nothing done like this. A sorcerer never would have shaken the foundations, so as to startle the jailor from sleep, and thus render his own escape more difficult.
Now, however, let us proceed to look at the jailor’s faith. Then, saith the Scripture, he called for a light, and sprang in, and came trembling, and 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 shall be saved, and thy house. “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 unto him, it continues, the word of the Lord, and to all that were in his house. And he took them that same night, and washed their stripes; and was baptized, he and all his, straightway. 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? Marvellous! that one so savage, so inhuman, so familiar with crimes out of number, who ever made this his study, should 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. He was bound, he was scourged, and 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, as he did to Philemon, Whom I have begotten in my bonds. Mark thou, how he glories, and will have the children thus begotten, to be on that account the more illustrious! Mark thou, how transcendent 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 the grace is one and the same,) nor in respect of remission, (for the 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. In 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 into his house, and straightway set meat before them, and rejoiced, believing in God with all his house. 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 instructor, and set meat before him, and rejoiced. Paul’s chain entered into the prison, and transformed all things there into a Church; it made all members of Christ’s body, 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 above; yes, if there is joy in Heaven over one sinner that repenteth, if, where two or three are gathered together in His Name, there is Christ in the midst of them; how much more, where Paul and Silas were, and the jailor and all his house, 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; 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 matter was all over, and the prisoners 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, the Angel of the Lord, it is related, came upon him, and a light shined in the prison; and he smote Peter on the side, and raised him up, saying, Arise up quickly. And straightway his chains fell off from his hands. 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 so he did. And he saith unto him, Cast thy garment about thee, and follow me. And he went out, and followed him, and wist not that it was true which was done by the Angel; but thought he saw a vision. When they were past the first and the second ward, they came unto the iron gate, that leadeth unto the city, which opened to them of his own accord. And they went out, and, passed on through one street; and forthwith the Angel departed from him. 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, had it not 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? What shall we say then? Now in the first place, it was not with the destruction of others. Next, this was not done, properly speaking, as a providential part of the transaction, but arose from the cruelty of the judge. How so? God had so providentially ordered it, as that not only these men should 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 when it was day, it continues, there was no small stir amongst the soldiers, what was become of Peter. And what then? Herod makes strict enquiry into the matter, and he examined them, it is related, and commanded that they should be put to death. Now, indeed, had he not examined them, there might have been some excuse. 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 had been 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 shewn 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 make off, 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 do the same? For now again I am reminded of yet another prison. The first was that at Rome, next, was this at Cæsarea, 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 the doors closed, and the keepers standing before the doors, why was it that they not only did not put the keepers to death, but, so far from it, even doubted of these things, 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, complain too of their case who are killed on the highway, and of that of 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 them 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 considerable benefit 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 the other did the soldiers; but such he was not.
But were I disposed to give an answer to them that 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 both to rejoice, as the Apostles did, yea, and to glory; as Paul said, Most gladly will I glory in my infirmities, 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? And how then hast thou any wish to attain the same end as they, if here on earth thou art travelling 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 witnesseth in every city, saying, that bonds and afflictions abide me. 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.
MORAL. Can any thing be more blessed than that soul? In what does he glory? In bonds, in afflictions, in chains, in scars; I bear in my body, saith he, the marks of the Lord Jesus, as though they were some great trophy. And again, For the sake of Israel, saith he, I am bound with this chain. And again, For which I am an ambassador in bonds. What is this? Art thou not ashamed, art thou not afraid to traverse the world over 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, are manifest in all the palace: and many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear. Behold ye a force in bonds stronger than the raising of the dead. They beheld me bound, and they are the more courageous in consequence. 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 and glorious achievements. For when the devil kicks, then is he, doubtless, wounded. 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 too 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 amazed the king, and made the governor tremble. 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 had bound. In bonds he sailed, and retrieved the wreck, and fettered 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 engaged thousands to his cause, holding forward this very argument, his chain, I mean, in the place of every other.
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. What then is that? 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 in chains, and setting at liberty them that are bruised; this last is far greater than the other; for the other there is no reward in store, for this last the reward is infinite.
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 chain 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 chain rising into the air, draws them up to the Heaven of heavens. And the wonderful thing is this, that, bound, as it is, below, it thus draws its captives upwards: and this is not the nature of the things themselves. But where God orders and disposes, look not for nature in things, nor for natural consequence, but for things above nature, and natural consequence.
Let us learn not to sink even under affliction, nor even to repine; for look at this blessed saint. He had been scourged, and sorely scourged, for it is said, When they had beaten him with many stripes. He had been bound too, and that again sorely, for the jailor cast him into the inner ward, and with extraordinary security. And when he was in so many and great 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 souls like these? They bethought them how that the holy Children sang even in fire and furnace. Perhaps they thus reasoned with themselves, “we have as yet suffered nothing like that.”
Yes, and our discourse has done well, in that it has thus brought us out again to other bonds, and into another prison. What shall I 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 as 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? no, not for any thing a man may offer 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 day-light, and 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 they were bound too, but at once and from the very outset it was evident that they were not about to be burned, but only to enter into the furnace, 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 more 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 at once crowd round upon me. I know not which to utter first, and which next. 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, another wonderful thing was wrought. 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 at their feet: he heard them singing their song of praise, and beheld four walking, and called them. Paul, though able, 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 stood. He dared not approach that inner prison which he had prepared for them in the fire. And now mark their words. The one cried, Sirs, what must I do to he saved? The other, though not indeed with so great humility, yet uttered a voice of no less sweetness, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Mighty dignity! Ye servants of the most high God, come forth, and come hither. How shall they come forth, O king? Thou didst cast them bound into the fire; have they 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? Yet for this they were saved, because they sang praises to God. The fire reverenced their courage, 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 this was the most flattering title he could use: for indeed, if it was in order that they might 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, better than consulship, or kingly name, or than the empire of the world, this title, Paul, a servant of Jesus Christ.—Ye servants of the most high God. Yes, he would say, if they shew so great zeal to be servants, doubtless this is the title by which we shall move them.
Again, observe also the piety of the Children: they shewed no indignation, no anger, no gainsaying, 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, one would not do amiss in saying also of them. How so? Because, thus gloriously as he comes forth, yet came they forth there yet more gloriously than he, in that 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, I thought it good to display the signs and wonders that the high God hath wrought toward me. How great are His signs! And how mighty are His wonders! Thus then went they forth, shedding a yet more glorious radiance, beaming indeed over those countries themselves, but, what is more than all, capable, by means of the king’s writings, of being diffused every where, 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 honoured them, by believing that they were able not only to walk within it, but even to come out of it as it raged.
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 at the beginning believed addressed to Peter. What shall we do to be saved? And what said he in answer? Believe, and be baptized. To have heard this language from the Jews, gladly would Paul have been cast even into hell, in his eagerness for their salvation and obedience. But observe, he commits the whole matter to them, he makes no unnecessary difficulties. Let us however look at the next point. The king here does not say, What must I do to be saved? but the doctrine 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 V. Dan. power. Of a truth I know that your God, He is God of Gods and Lord of Lords, because He hath sent His Angel, and hath delivered you from the furnace. 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: they justly thought, “one thing yet is left 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, so truly the sinners as the man who commanded this should be done. On this point there is not any very great need of minute examination; for they were impious. And therefore this was providentially ordered, that the power of the fire might be shewn, and the miracle might be made more signal; for if it thus devoured them that were without, how did it shew 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, 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, and from the prison said to his disciples, Go and say unto Christ, Art Thou He that should come, or do we look for another? 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? And yet not even there did he forget his virtue. I have yet the bonds of one to mention, and with them will close my discourse. Our Master Himself was bound, He who loosed the world from sins. Those hands were bound which had wrought excellent things without number. For, they bound Him, it saith, and brought Him to Caiaphas; yes, He who had wrought so many marvellous works was bound.
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 to God, through Christ Jesus our Lord.