CHAP. XXXVI.

In Ephesus stands a temple said to be one of the wonders of the world, the Temple of Diana; pilgrims come to it from all countries, and buy statues of the goddess to set upon their tables (little silver statues), and as the making of these is the principal industry in that city, the silversmiths raised cries against me in the theatre, where once I stood up to address the people. Great is Diana, goddess of the Ephesians! they cried out, and would have thrown me to the beasts. Yea, I fought with the beasts, for they were nothing else, and had not Aquila and Priscilla risked their lives to save me I should have perished that day. That day or another day; it matters not; we all perish sooner or later. My life has never been my concern, but God's, a thing upheld by God for so many years that I shun danger no longer. It has even come to pass that I am lonely in security, withdrawn from God in houses, and safe in his arms when clinging to a spar in the dark sea. God and our Lord Jesus Christ, his beloved son, have walked on either side of me in mountain passes where robbers lie in wait. We are nearer to God in hunger and thirst than when the mouth is full. In fatigue rather than in rest, and to know oneself to be God's servant is good cheer for the traveller, better than the lights of the inn showing over the horizon, for false brethren may await him in the inn, some that will hale him before rulers, but if he knows that he is God's servant he will be secure in his own heart, where alone security matters.

It may have been my sin to weary too often at the length of the journey, and to cry out to the Lord Jesus to make an end of it. It may have been that I was often too eager to meet my death and to receive the reward of all my labour, but who shall judge me? Our Lord Jesus Christ is the only judge and his reign shall endure over this world till the last man has vanished into death. And when the last man has perished? Mathias asked. Paul answered: Jesus shall pass into his Father's keeping and again there shall be but one God. But, Paul, Mathias rejoined, if I understand thee rightly, there are now two Gods, and our hope is that in time to come the twain may turn to one. Paul was about to answer, but his lips were parched, and he raised the cup of water to his lips, and when he had drunk he was about to answer Mathias, but Hazael said: Mathias, we are all eager to hear the story of Paul's own life. There will be time afterwards to discuss his doctrine. Mathias waved his hand, a sign that Paul might continue his story, which he did.

From Ephesus we returned to Corinth and to Macedonia, and dreams began to take hold on us of longer journeys than any we had yet undertaken; we dreamed of Rome, and then of Spain, for all should hear the joyful tidings that there is salvation for all, and we live in dread that the judgment may come upon the world before the distant countries have heard that the Christ has been born and has died and been raised by his Father from the dead, thereby abolishing the law, which was no longer needed, faith in Christ being sufficient. But if the judgment comes before all men have heard of the Christ, then is God unjust. God forbid: our sloth and tardy feet are responsible. Our fear is for the Jews that have closed their ears to the truth, and, therefore, we were warned not to leave Palestine without a last effort to save them. Once more my soul said unto me: Paul, go to Jerusalem, for the last time enter the Temple and comply with all the law, for these things matter not whether they be done or left undone; all that matters is that Jerusalem should accept Jesus. Be all things, once more, to all men. And it was after this command, given to me in the silence of the night, that I took leave of the brethren at Ephesus, saying to them: brethren, you knew from the first day that I came unto Asia what manner of man had come among you, directing you only towards repentance towards God, and faith in our Lord Jesus Christ. I would indeed remember all I said on that occasion, for I spoke well, the Holy Ghost being upon me, putting the very words of the leave-taking into my mouth that I should speak, words which I cannot find again, but which were written by me afterwards, as I wished them to be preserved for the use of the faithful. They shall be sent to you. But in this moment I'm too tired to remember them, and will continue my story, telling how when the sails of the ship were lifted we came with a straight course unto Coos, and the day following unto Rhodes, and thence Patara, and finding a ship about to start for Phoenicia, we went aboard and set forth again. We left Cyprus on the left, and were landed at Tyre, where there were many disciples who said to me that I must not go to Jerusalem. We kneeled on the shore and prayed; and when we had taken leave of one another, and I had said: my face you shall see no more, we took ship, and they returned home.

Next day we were at Cæsarea and went to the house of Philip the Apostle (him of many daughters, and all prophetesses), and lived with him, tarrying till there came from Judea Agabus, who, when he saw me, took my girdle and bound his own hands and feet, and said: so at Jerusalem shall the Jews bind him that owns this girdle, and they shall deliver him into the hands of the Gentiles. At which all my disciples there wept, and I said: why do ye weep? for your weeping breaks my heart. Think not of what this man has said, even if he has spoken the truth, for I am ready to die for the name of the Lord Jesus Christ. I comforted them and went up to Jerusalem, and was received by the brethren. James and all the elders were present, and after having heard from me how widely the name of our Lord Jesus Christ had been made known to the Gentiles and to the Jews that lived among the Gentiles, they answered: brother, there are a great many believers among the Jews, and all here are ardent followers of the law, and these have heard that thou teachest to the Jews in exile that Moses may be forsaken, and that they need not circumcise their children and may set aside our customs. Now, Paul, they asked, what favour dost thou expect from us if these things be as they have been reported to us? And being sure within myself that it was not counsel they sought from me, but words out of my own mouth whereby they might stir up the people against me, I answered only: upon whose testimony do ye say these things? There are, they said, four holy men, who are under a vow; go with them and purify thyself and pay the money they need for the shaving of their heads and all other expenses. Whereupon I was much angered, seeing the snare that they were laying for me, but, as I have told you, my rule is always to be all things to all men, and remembering that though Jesus Christ our Lord has set us free from the law, it would be better to forgo this liberty than to scandalise a brother, I said: I will do, brethren, as you ask, and went with the four poor men to the Temple and remained there with them for five days, abstaining from wine, and cutting off—well, there was little hair for me to cut off, but what there was I cut off.

All went well during the first days, but the emissaries and agents of James, seeing that my devotion in the Temple might win over the Jews to me, laid another snare, and I was accused of having held converse with Trophimus, an uncircumcised Greek, in the street the day of my arrival in Jerusalem, and this not being a sufficient offence to justify them in stoning me as they had stoned Stephen before my eyes, it was said that I had brought him into the Temple, and the agents of the priests came on the fifth day to drag me out and kill me in some convenient byway, the sacristans closing the doors of the Temple behind me. We will make an end of this mischief, the hirelings said, and began to look around for stones wherewith to spatter out my brains; they cast off their garments and threw dust into the air, and I should have met my death if the noise had been any less, but it was even greater than the day Stephen died, and the Roman guard came upon the people and drew me out of their hands, saying: what is the meaning of this? The Jews could not tell them so great was their anger.

We'll take him to the castle, the centurion said, and the crowd followed, pressing upon us and casting stones at me till the soldiers had perforce to draw their swords so as to get me to the castle alive. We were thrown hither and thither, and the violence of the crowd at the foot of the stairs and the pressure obliged the soldiers to carry me up the steps in their arms. So I turned to the Chief Captain, who was trying in vain to calm the rioters, and said to him in Greek: may I speak to them? So thou canst speak Greek? he answered, surprised, and gave me leave to speak, and I said: Hebrews, listen to a Hebrew like yourselves, and I told of the vision on the road to Damascus, to which they listened, but as soon as the tale was over they cried: remove him from this world, he is not fit to live. At these words the centurion, who was anxious to appease the people, signed to his apparitors to seize me, and before I had time to make myself heard these strapped me to the whipping-post, my hands above me. But is it lawful to scourge a Roman and he uncondemned? I said to the centurion next to me. Whereupon the lictors withdrew and the centurion turned to the Chief Captain, who looked me up and down, for, as you see, my appearance did not command respect. Is it true that thou'rt a Roman citizen? he asked, and I answered, yes, and he was astonished, for he had paid a great deal of money for the title. But I was born free, I answered him, confusing and perplexing him and putting a great fear in his heart that belike his office might be taken from him for having tied a Roman citizen to the whipping-post, merely that and nothing more.

It was to gain my favour that he promised to summon a council (the Sanhedrin), and on the day appointed, ordering my chains to be unlocked, introduced me to the Jews as a free man, saying he would remain to hear the discussion. Brothers, I have lived till to-day in good conscience before God. On that the High Priest ordered those that stood by him to strike me on the face. God shall strike thee, thou whited wall, I answered him, for thou sittest to judge me according to the law, and breaking the law thou orderest me to be struck. Those that were present said: so that is how thou revilest the High Priest. I did not know he was the High Priest, I answered: if I had I should not have spoken as I spoke, for is it not written, thou must not insult the chief of thy people?

As I spoke these words, I saw that the assembly was divided into two parts, that each part was inspired by different ideas, and that one part, the Sadducees, were determined upon my death. Therefore my words were, brothers, I am a Pharisee and the son of a Pharisee, do you know of what they accuse me? Of saying that the dead will be raised out of their graves for judgment, a thing which you all believe. So did I divide my enemies, persuading the Pharisees thereby to defend me, and they, believing the story I told of my vision on the road to Damascus, said: let us hear nothing against him, a spirit or angel may have spoken to him. But the Sadducees were the stronger party, and dividing the Pharisees with their arms many rushed to kill me, and they would have done this if the Captain of the Guard had not sent soldiers to my assistance, who with difficulty rescued me from the Jews and brought me back to the castle.

I was sorry for the Captain of the Guard, who came to me and said: I know not how this will end or what to do with thee, and I answered him: there are knots in every business, and the clever man unties them, and thou'lt find a way of untying this knot in thy sleep to-night.... And I likewise, which was true, for a vision came to me that night, Jesus himself, and he said: thou hast testified of me in Jerusalem and thou shalt testify of me in Rome, and Jesus having said this much, I knew that I should go to Rome, how I should go I knew not, but I knew that I should go and had no fear when my sister's son, my nephew, came to me next day and said: forty of the Jews have banded together to kill thee, Uncle, and this is how they will do it. They will present a petition to the Chief Captain to have thee down among the council again so that they may question thee regarding some points of the law which they affirm thou hast transgressed. Thou must not go down to them, Uncle, for they have knives concealed under their cloaks, and are upon oath neither to eat nor to drink until they have killed thee.

So they are base enough for this, I answered, but I'll outwit them, and calling to the centurion said: take this young man to the Chief Captain of the Guard; he has matter to relate which the Chief Captain should hear at once, and when he had told the plot Chief Captain Lysias said: they have sworn in vain. Thou shalt go with me to Cæsarea and under a strong guard, two hundred soldiers, seventy horsemen, and two hundred spearmen; these will be able to resist any attack that the Jews may attempt even should they hear of thy departure. At nine o'clock to-night I shall put into thy hand a letter to Felix, the Governor, telling him that I know nothing against thee that merits death or prison. The orders of the Captain of the Guard were carried out punctually; we marched all night, arriving at Antipatris in the morning, which is about half-way between Jerusalem and Cæsarea, and all danger of surprise being now over the escort divided, the four hundred men returning to Jerusalem, myself going on to Cæsarea with the horsemen, to be judged by Felix, who said: I shall sit in judgment as soon as thy accusers arrive from Jerusalem.

And it was five days afterwards that my accusers began to come into Cæsarea, Ananias arriving first with some of the elders and with one named Tertullus, who began his speech against me with many coaxings of the Governor, saying that it was through him that Palestine enjoyed its great peace and prosperity and for these gifts he was truly thankful, and though he feared he might prove tedious, still he would hope that Felix in his great clemency might allow him to say a few further words about a pestilential fellow, an agent of sedition among the Jews throughout the world, and a ringleader of the sect known as the Nazarenes: one who came to Jerusalem but to profane the Temple, and wishing, he said, to judge him for his blasphemy according to our law, we laid hands upon him, but the Captain, Lysias, came upon us and with great violence took him out of our hands, and after hearing him disputing with us in the council said, I find no fault with him but will send him to the noble Felix. And you, most noble Felix, have sent for us, and we have come, and feel right well that we have not come in vain, for your knowledge and your justice are known in all the world. He said these things and many more of this sort till he feared that his first words were coming true and that he was beginning to weary Felix, which was the truth, for Felix raised his hand for me to speak, whereupon without cozenage and without preamble I told Felix that I had gone to Jerusalem with alms collected from all parts of the world for the poor and also for worship in the Temple. Why then, if I am the pestilential fellow that Tertullus says I am, is it that the Jews allowed me the Temple to abide therein for five days and that they have not brought witnesses to testify that they found me disputing therein or stirring the people to riot in the synagogue and in the city. And I see none here to bear witness that I do not believe in all that is written in the law and in the prophets; only that I believe with a great part of the citizens of Jerusalem that the dead will be raised from their graves for judgment at the last day. If I am guilty of heresy so are many others here. But you Essenes do not hold with the Pharisees, that the corruptible body is raised from the dead, you believe that the soul only is immortal; I believe that there is a spiritual body also which is raised; and Paul turned his searching eyes on Mathias, in whose mind an answer began to form, but before he had time to speak it the brethren began to evince a desire that Paul should continue his story.

Felix after hearing me bade the Jews return to Jerusalem. I will deliver no sentence until I have conferred with Lysias, he said. The Jews returned discomfited, and Felix said to my jailer, let him be relieved of his chains and be free to see his friends and disciples and to preach what he pleases. Nor was this all: Felix came with his wife, Drusilla, who was a Jewess, and she heard me tell Felix that there would be a judgment, and he answered: speak to me again of this, and they came to me many times to hear of the judgment, and to hint at a sum of money which would be easy for me to collect; my disciples would pay for my liberty and the money would enable him to risk the anger of the Jews, who, he said, desired my death most savagely.

But I was of no mind to ask my disciples to pay for my release; and then Felix, desirous of obtaining the good will of the Jews, put chains upon me again, and so left me for two years, till Festus was appointed in his place.

It was three days after Festus had disembarked at Cæsarea that he went up to Jerusalem, and no sooner had he arrived there than the High Priest asked for audience and besought him to send for Paul that he might be judged in Jerusalem; the intention of the High Priest being that I should be waylaid and killed by a highwayman among the hills. But Festus thought it was unnecessary to bring me to Jerusalem, for he was about to return to Cæsarea. Come, he said, with me, and accuse this man, and they agreed. And it was ten days afterwards that Festus returned to Cæsarea and commanded me to be brought before his judgment seat. The Jews that had come with him sat about, and with many voices complained against me of blasphemy, but their accusations were vain, for I answered: I have not offended against the law of the Jews nor against Cæsar, and they answered, so thou sayest, but wilt thou come to Jerusalem to be judged by us? and Festus, who now only thought to avoid trouble and riot, said to me, will you go to Jerusalem that I may hear you?

But, Lord Festus, I answered, you can hear me here as well as in Jerusalem, and these men desire but my death and ask that I shall be brought to Jerusalem to kill me secretly, therefore I appeal to Cæsar.

Whereupon Festus answered that he had no fault to find with me, but since I had appealed to Cæsar I must go by the next ship, and as there would be none for some weeks Festus, who had said to King Agrippa and Berenice, when they came to pay a visit to the new governor, and, being Jews, were curious about my gospel, I find no fault with this man and would have set him at liberty, but he has appealed to Cæsar and by the next ship he goes to Rome, permitted me my liberty to go whither I pleased and to preach as I pleased in the city and beyond the city if I pleased. Whereupon I notified to Festus I would go to Jericho, a two days' journey from Cæsarea, and he said, go, and in three weeks a ship will be here to take thee to Rome. But he said: if the Jews should hear of thee thou'lt lose thy life, and he offered me a guard, which I refused as useless, knowing well that I should not meet my death at Jericho. Why cherish a love for them that hate thee? he said, and I answered: they are my own people, and my heart was filled again with the memory of the elect race that had given birth to the prophets. Shall these go down dead into their graves never to rise again, God's chosen people? I asked myself, and set out with Timothy, my son in the faith, for Jericho, a city I had never seen nor yet the banks of Jordan down which Jesus went for John's baptism. But for these things I had little thought or care, but was as if propelled by some force that I could not understand nor withstand; and a multitude collected and hearkened to the story of my conversion on the road to Damascus, but discontent broke out among them when I said that Jesus had come neither to confirm nor to abolish the law, that the law was well while we were children but now we could only enter into eternal life through faith in Jesus Christ our Lord.

The rest of my story you know: how we fled into the hills for our lives' sake, and how Timothy in the dark of the evening kept to the left whereas I came round the shoulder of the hill and was upheld in the path by God, who has still need of me. His ways are inscrutable, for, wishing to bring me to you, he sent me to preach in Jordan and urged the Jews to threaten me and pursue me into the hills, for he wished you holy men who live upon this ridge of rock in piety, in humility, in content, in peace one with the other, fearing God always, to hear of Jesus and his resurrection from the dead and the meaning thereof, which is that Christ came to redeem us from the bondage of the law and that sense of sin which the law reveals unceasingly and which terrifies and comes between us and love of Jesus Christ, who will (at the sound of the last trump) raise the incorruptible out of the corruptible. Even as the sown grain is raised out of its rotten grave to nourish and rejoice again at the light, so will ye nourish again in the fields of heaven, never again to sink into old age and death if you have faith in Christ, for you have all else, fear of God, and charity, piety and humility, brotherly love, peace and content in the work that the day brings to your hands and the pillow that the night brings to your head for reward for the work done. God that knows all knew you were waiting on this margin of rock for the joyful tidings, and he sent me as a shepherd might send his servant out to call in the flock at the close of day, for in his justice he would not have it that ten just men should perish. He sent me to you with a double purpose, methinks, for he may have designed you to come to my aid, for it would be like him that has had in his heart since all time my great mission to Italy and Spain, to have conceived this way to provide me with new feet to carry the joyful tidings to the ends of the earth; and now I stand amazed, it being clear to me that it was not for the Jews of Jericho that I was sent out from Cæsarea but for you.

Paul waited for one of the Essenes to answer, and his eyes falling on Mathias' face he read in it a web of argument preparing wherein to catch him, and he prayed that God might inspire his answers. At last Mathias, in clear, silvery voice, broke the silence that had fallen so suddenly, and all were intent to hear the silken periods with which the Egyptian thanked Paul for the adventurous story he had related to them, who, he said, lived on a narrow margin of rock, knowing nothing of the world, and unknown to it, content to live, as it were, immersed in God. Paul's narrative was full of interesting things, and he regretted that Paul was leaving them, for he would have liked to have given longer time to the examination of the several points, but his story contained one thing of such great moment that he passed over many points of great interest, and would ask Paul to tell them why the resurrection of Jesus Christ should bring with it the abrogation of the law of Moses. If the law was true once, it was true always, for the law was the mind and spirit and essence of God. That is, he continued, the law spiritually understood; for there are those among us Essenes who have gone beyond the letter. I, too, know something of that spiritual interpretation, Paul cried out, but I understand it of God's providence in relation to man during a certain period; that which is truth for the heir is not truth to the lord. Mathias acquiesced with lofty dignity, and continued his interrogation in measured phrases: that if he understood Paul rightly, and he thought he did, his teaching was that the law only served to create sin, by multiplying the number of possible transgressions. Thy meaning would seem to be that Jews as well as Gentiles sin by acquiring consciousness of sin, but by faith in Jesus Christ we get peace with God and access unto his grace. Upon grace, Paul, we see thee standing as on a pedestal crying out, sin abounds but grace abounds, fear not sin. The words of my enemies, Paul cried, interrupting; sin so that grace may abound, God forbid. Those that are baptized in Christ are dead to sin, buried with him to rise with him again and to live a new life. The old man (that which we were before Christ died for us) was crucified with Christ so that we might serve sin no longer. Freed from the bondage of the law and concupiscence by grace we are saved through faith in our Lord Jesus Christ from damnation. It is of this grace that we would hear thee speak. Do we enter into faith through grace? Mathias asked, and, having obtained a sign of assent from Paul, he asked if grace were other than a free gift from God, and he waited again for a sign of assent. Paul nodded, and reminded him that God had said to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. Then, Mathias said, the law of Moses is not abrogated, thou leanest upon it when it suiteth thy purpose to lean, and pushest it aside when it pleases thee to reprove us as laggards in tradition and among the beginnings of things. It was lest some mood of injustice might be imputed to God in neglecting us that we were invited to become thy disciples, and to carry the joyful tidings into Italy and Spain. But we no longer find those rudiments in the law. We read it with the eyes of the mind, and we receive not from thy lips that God is like a man—a parcel of moods, and obedient to them. It is true that God justifies whom he glorifies, Paul answered, but for that he is not an unjust God. If he did not spare his son, but delivered him to death that we might be saved, will he not give us all things? Who shall accuse God's elect? He that chose them? Who will condemn them? Christ that will sit on the right hand of his Father, that intercedes for us? Neither death nor life nor angels can separate me from the love of our Lord Jesus Christ, and if I came hither it is for the sake of my brothers, my kinsmen that might be saved. God has not broken his promise to his chosen people. A man may be born an Israelite and not be one; we are true Israelites, not by birth but by election. God calls whom he pleases, and without injustice. But, brethren, Mathias would ask of me: why does God yet find a fault though none may resist his will? We dare not reason with God or ask him to explain his preferences. Does the vase ask the potter: why hast thou made me thus? Had not the potter power over the clay to make from the same lump two vases, one for noble and the other for ignoble use. Not in discourse of reason is the Kingdom of God, but in its own power to be and to grow, and that power is manifested in my gospel.

The approval of the brethren whitened Mathias' cheek with anger, and he answered Paul that his denial of the law did not help him to rise to any higher conception of the deity than to compare him to a potter, and he warned Paul that to arrive at any idea of God we must forget potters, rejecting the idea of a maker setting out from a certain moment of time to shape things according to a pattern out of pre-existing matter. And I would tell thee before thou startest for the end of the earth that the Jesus Christ which has obsessed thee is but the Logos, the principle that mediates between the supreme God and the world formed out of matter, which has no being of its own, for being is not in that mere potency of all things alike, which thou callest Power, but in Divine Reason.

I have heard men speak like thee in Athens, Paul answered slowly and sadly, and I said then that the wisdom of man is but foolishness in God's sight. But thy stay there was not long, and thou hast not spoken of my country, Egypt, Mathias answered, and rising from his seat he left the table and passed out on to the balcony like one offended, and, leaning his arms on the rail, he stood looking into the abyss.

A Jew of Alexandria, Manahem whispered in Paul's ear, but he holds fast by the law in his own sense, and in telling of this Christ thou—— We would hear of Peter, Saddoc interrupted, the fisherman thou foundest eating unclean meat with the Gentiles. Have I not said, Paul answered, that what is eaten and what is drunk finds neither favour nor disfavour in God's eyes—that it is not by observance we are saved, but by faith in our Lord Jesus Christ that died to redeem us from the law, and was raised from the dead by his Father, and who appeared to the twelve and to five hundred others, some of whom are dead, but many are still alive? But this Christ, who was he when he lived upon this earth? Manahem inquired. Son of the living God, Paul answered, that took on the beggarly raiment of human flesh at Nazareth, was baptized by John in Jordan, and preached in Galilee, went up to Jerusalem and was crucified by Pilate between two thieves; the third day he rose from the dead, that our sins—— Didst say he was born in Nazareth? Hazael asked, the word Nazareth having roused him from his reveries, and was baptized by John in Jordan, preached afterwards in Galilee, and suffered under Pilate? Was crucified, Paul interjected; then you have heard, he said, of the resurrection? Not of the resurrection; but we know that our Brother Jesus was born in Nazareth, was baptized in Jordan by John, preached in Galilee and suffered under Pilate. Pilate condemned many men, Paul answered, a cruel man even among the Romans. But born in Nazareth and was baptized by John didst say? I said it, Hazael answered. Which among you, Paul asked, looking into every face, is he? Jesus is not here, Hazael replied, he is out with the flock. He slept by thy side on this balcony last night. We've listened to thy story with interest, Paul; we give thee thanks for telling it, and by thy leave we will return to our daily duties and to our consciences.