Lastly, St. Paul's imprisonment blessed the Church of every age, and through it blessed mankind at large far more than his liberty and his external activity could have done in one other direction. Is it not a contradiction in terms to say that the imprisonment of this courageous leader, this eloquent preacher, this keen, subtle debater should have been more profitable to the Church than the exercise of his external freedom and liberty, when all these dormant powers would have found ample scope for their complete manifestation? And yet if Christ had not laid His arresting hand upon the active, external labour in which St. Paul had been absorbed, if Christ had not cast the busy Apostle into the Roman prison-house, the Church of all future time would have been deprived of those masterly expositions of Christian truth which she now enjoys in the various Epistles of the Captivity, and specially in those addressed to the churches of Ephesus, Philippi, and Colossæ. We have now noted some of the blessings resulting from St. Paul's five years' captivity, and indicated a line of thought which may be applied to the whole narrative contained in the two chapters with which we are dealing. St. Paul was a captive, and that captivity gave him access at Cæsarea to various classes of society, to the soldiers, and to all that immense crowd of officials connected with the seat of government, quæstors, tribunes, assessors, apparitors, scribes, advocates. His captivity then led him on board ship, and brought him into contact with the sailors and with a number of passengers drawn from diverse lands. A storm came on, and then the Apostle's self-possession, his calm Christian courage, when every one else was panic-stricken, gave him influence over the motley crowd. The waves flung the ship of Alexandria in which he was travelling upon Malta, and his stay there during the tempestuous winter months became the basis of the conversion of its inhabitants. Everywhere in St. Paul's life and course at this season we can trace the outcome of Divine love, the power of Divine providence shaping God's servant for His own purposes, restraining man's wrath when it waxed too fierce, and causing the remainder of that wrath to praise Him by its blessed results.
II. Let us now gather up into a brief narrative the story contained in these two chapters, so that we may gain a bird's eye view over the whole. Festus entered upon his provincial rule about June A.D. 60. According to Roman law the outgoing governor, of whatever kind he was, had to await his successor's arrival and hand over the reins of government--a very natural and proper rule which all civilised governments observe. We have no idea how vast the apparatus of provincial, or, as we should say, colonial government among the Romans was, and how minute their regulations were, till we take up one of those helps which German scholars have furnished towards the knowledge of antiquity, as, for instance, Mommsen's _Roman Provinces_, which can be read in English, or Marquardt's _Römische Staatsverwaltung_, vol. i., which can be studied either in German or French.[255] The very city where first the new governor was to appear and the method of fulfilling his duties as the Judge of Assize were minutely laid down and duly followed a well-established routine. We find these things indicated in the case of Festus. He arrived at Cæsarea. He waited three days till his predecessor had left for Rome, and then he ascended to Jerusalem to make the acquaintance of that very troublesome and very influential city. Felix then returned to Cæsarea after ten days spent in gaining an intimate knowledge of the various points of a city which often before had been the centre of rebellion, and where he might at any moment be called upon to act with sternness and decision. He at once heard St. Paul's cause as the Jews had demanded, brought him a second time before Agrippa, and then in virtue of his appeal to Cæsar despatched him to Rome in care of a centurion and a small band of soldiers, a large guard not being necessary, as the prisoners were not ordinary criminals, but for the most part men of some position, Roman citizens, doubtless, who had, like the Apostle, appealed unto the judgment of Cæsar.[256] St. Paul embarked, accompanied by Luke and Aristarchus, as the ship, being an ordinary trading vessel, contained not only prisoners, but also passengers as well. We do not intend to enter upon the details of St. Paul's voyage, because that lies beyond our range, and also because it has been thoroughly done in the various _Lives_ of the Apostle, and above all in the exhaustive work of Mr. James Smith of Jordanhills. He has devoted a volume to this one topic, has explored every source of knowledge, has entered into discussions touching the build and rigging of ancient ships and the direction of Mediterranean winds, has minutely investigated the scenery and history of such places as Malta where the Apostle was wrecked, and has illustrated the whole with beautiful plates and carefully drawn maps. That work has gone through four editions at least, and deserves a place in every man's library who wishes to understand the life and labours of St. Paul or study the Acts of the Apostles. We may, however, without trenching on Mr. Smith's field, indicate the outline of the route followed by the holy travellers. They embarked at Cæsarea under the care of a centurion of the Augustan cohort, or regiment, as we should say, whose name was Julius.[257] They took their passage at first in a ship of Adramyttium, which was probably sailing from Cæsarea to lie up for the winter. Adramyttium was a seaport situated up in the north-west of Asia Minor near Troas, and the Sea of Marmora, or, to put it in modern language, near Constantinople. The ship was, in fact, about to travel over exactly the same ground as St. Paul himself had traversed more than two years before when he proceeded from Troas to Jerusalem. Surely, some one may say, this was not the direct route to Rome! But then we must throw ourselves back into the circumstances of the period. There was then no regular transport service. People, even the most exalted, had to avail themselves of whatever means of communication chance offered. Cicero, when chief governor of Asia, had, as we have already noted, to travel part of the way from Rome in undecked vessels, while ten years later than St. Paul's voyage the Emperor Vespasian himself, the greatest potentate in the world, had no trireme or warship waiting upon him, but when he wished to proceed from Palestine to Rome at the time of the great siege of Jerusalem was obliged to take a passage in an ordinary merchant vessel or corn ship.[258] It is no wonder, then, that the prisoners were put on board a coasting vessel of Asia, the centurion knowing right well that in sailing along by the various ports which studded the shore of that province they would find some other vessel into which they could be transferred. And this expectation was realised. The centurion and his prisoners sailed first of all to Sidon, where St. Paul found a Christian Church. This circumstance illustrates again the quiet and steady growth of the gospel kingdom, and also gave Julius an opportunity of exhibiting his kindly feelings towards the Apostle by permitting him to go and visit the brethren. In fact, we would conclude from this circumstance that St. Paul had already begun to establish an influence over the mind of Julius which must have culminated in his conversion. Here, at Sidon, he permits him to visit his Christian friends; a short time after his regard for Paul leads him to restrain his troops from executing the merciless purposes their Roman discipline had taught them and slaying all the prisoners lest they should escape; and yet once again when the prisoners land on Italian soil and stand beside the charming scenery of the Bay of Naples he permits the Apostle to spend a week with the Christians of Puteoli. After this brief visit to the Sidonian Church, the vessel bearing the Apostle pursues its way by Cyprus to the port of Myra at the south-western corner of Asia Minor, a neighbourhood which St. Paul knew right well and had often visited. It was there at Patara close at hand that he had embarked on board the vessel which carried him two years before to Palestine, and it was there too at Perga of Pamphylia that he had first landed on the shores of the Asiatic province seeking to gather its teeming millions into the fold of Jesus Christ. Here at Myra the centurion realised his expectations, and finding an Alexandrian transport sailing to Italy he put the prisoners on board. From Myra they seem to have sailed at once, and from the day they left it their misfortunes began. The wind was contrary, blowing from the west, and to make any way they had to sail to the island Cnidus, which lay north-west of Myra. After a time, when the wind became favourable, they sailed south-west till they reached the island of Crete, which lay half-way between Greece and Asia Minor. They then proceeded along the southern coast of this island till they were struck by a sudden wind coming from the north-east, which drove them first to the neighbouring island of Clauda, and then, after a fortnight's drifting through a tempestuous sea, hurled the ship upon the shores of Malta. The wreck took place towards the close of October or early in November, and the whole party were obliged to remain in Malta till the spring season permitted the opening of navigation. During his stay in Malta St. Paul performed several miracles. With his intensely practical and helpful nature the Apostle flung himself into the work of common life, as soon as the shipwrecked party had got safe to land. He always did so. He never despised, like some religious fanatics, the duties of this world. On board the ship he had been the most useful adviser to the whole party. He had exhorted the captain of the ship not to leave a good haven; he had stirred up the soldiers to prevent the sailors' escape; he had urged them all alike, crew and passengers and soldiers, to take food, foreseeing the terrible struggle they would have to make when the ship broke up. He was the most practical adviser his companions could possibly have had, and he was their wisest and most religious adviser too. His words on board ship teem with lessons for ourselves, as well as for his fellow-passengers. He trusted in God, and received special revelations from heaven, but he did not therefore neglect every necessary human precaution. The will of God was revealed to him that he had been given all the souls that sailed with him, and the angel of God cheered and comforted him in that storm-driven vessel in Adria, as often before when howling mobs thirsted like evening wolves for his blood. But the knowledge of God's purposes did not cause his exertions to relax. He knew that God's promises are conditional upon man's exertions, and therefore he urged his companions to be fellow-workers with God in the matter of their own salvation from impending death. And as it was on board the ship, so was it on the shore. The rain was descending in torrents, and the drenched passengers were shivering in the cold. St. Paul shows the example, so contagious in a crowd, of a man who had his wits about him, knew what to do, and would do it. He gathered therefore a bundle of sticks, and helped to raise a larger fire in the house which had received him. A man is marvellously helpful among a cowering and panic-stricken crowd which has just escaped death who will rouse them to some practical efforts for themselves, and will lead the way as the Apostle did on this occasion. And his action brought its own reward. He had gained influence over the passengers, soldiers, and crew by his practical helpfulness. He was now to gain influence over the barbarian islanders in exactly the same way. A viper issued from the fire and fastened on his hand. The natives expected to see him fall down dead; but after looking awhile and perceiving no change, they concluded him to be a god who had come to visit them. This report soon spread. The chief man therefore of the island sought out St. Paul and entertained him. His father was sick of dysentery and the Apostle healed him, using prayer and the imposition of hands as the outward symbols and means of the cure, which spread his fame still farther and led to other miraculous cures. Three months thus passed away. No distinct missionary work is indeed recorded by St. Luke, but this is his usual custom in writing his narrative. He supposes that Theophilus, his friend and correspondent, will understand that the Apostle ever kept the great end of his life in view, never omitting to teach Christ and Him crucified to the perishing multitudes where his lot was cast. But St. Luke was not one of those who are always attempting to chronicle spiritual successes or to tabulate the number of souls led to Christ. He left that to another day and to a better and more infallible judge. In three months' time, when February's days grew longer and milder winds began to blow, the rescued travellers joined a corn ship of Alexandria which had wintered in the island, and all set forward towards Rome. They touched at Syracuse in Sicily, sailed thence to Rhegium, passing through the Straits of Messina, whence, a favourable south wind springing up, and the vessel running before it at the rate of seven knots an hour, the usual speed for ancient vessels under such circumstances, they arrived at Puteoli, one hundred and eighty-two miles distant from Rhegium, in the course of some thirty hours. At Puteoli the sea voyage ended. It may at first seem strange to us with our modern notions that St. Paul was allowed to tarry at Puteoli with the local Christian Church for seven days. But then we must remember that St. Paul and the centurion did not live in the days of telegraphs and railway trains. There was doubtless a guard-room, barrack or prison in which the prisoners could be accommodated. The centurion and guard were weary after a long and dangerous journey, and they would be glad of a brief period of repose before they set out again towards the capital. This hypothesis alone would be quite sufficient to account for the indulgence granted to St. Paul, even supposing that his Christian teaching had made no impression on the centurion. The Church existing then at Puteoli is another instance of that quiet diffusion of the gospel which was going on all over the world without any noise or boasting. We have frequently called attention to this, as at Tyre, Ptolemais, Sidon, and here again we find a little company of saintly men and women gathered out of the world and living the ideal life of purity and faith beside the waters of the Bay of Naples. And yet it is quite natural that we should find them at Puteoli, because it was one of the great ports which received the corn ships of Alexandria and the merchantmen of Cæsarea and Antioch into her harbour, and in these ships many a Christian came bringing the seed of eternal life which he diligently sowed as he travelled along the journey of life. In fact, seeing that the Church of Rome had sprung up and flourished so abundantly, taking its origin not from any apostle's teaching, but simply from such sporadic effects, we cannot wonder that Puteoli, which lay right on the road from the East to Rome, should also have gained a blessing.[259] A circumstance, however, has come to light within the last thirty years which does surprise us concerning this same neighbourhood, showing how extensively the gospel had permeated and honeycombed the country parts of Italy within the lifetime of the first apostles and disciples of Jesus Christ. Puteoli was a trading town, and Jews congregated in such places, and trade lends an element of seriousness to life which prepares a ground fitted for the good seed of the kingdom. But pleasure pure and unmitigated and a life devoted to its pursuit does not prepare such a soil. Puteoli was a trading city, but Pompeii was a pleasure-loving city thinking of nothing else, and where sin and iniquity consequently abounded. Yet Christianity had made its way into Pompeii in the lifetime of the apostles. How then do we know this? This is one of the results of modern archæological investigations and of epigraphical research, two great sources of new light upon early Christian history which have been only of late years duly appreciated. Pompeii, as every person of moderate education knows, was totally overthrown by the first great eruption of Mount Vesuvius in the year 79 A.D. It is a curious circumstance that contemporaneous authors make but the very slightest and most dubious references to that destruction, though one would have thought that the literature of the time would have rung with it; proving conclusively, if proof be needed, how little the argument from silence is worth, when the great writers who tell minutely about the intrigues and vices of emperors and statesmen of Rome do not bestow a single chapter upon the catastrophe which overtook two whole cities of Italy.[260] These cities remained for seventeen hundred years concealed from human sight or knowledge till revealed in the year 1755 by excavations systematically pursued. All the inscriptions found therein were undoubtedly and necessarily the work of persons who lived before A.D. 79 and then perished. Now at the time that Pompeii was destroyed there was a municipal election going on, and there were found on the walls numerous inscriptions formed with charcoal which were the substitutes then used for the literature and placards with which every election decorates our walls. Among these inscriptions of mere passing and transitory interest, there was one found which illustrates the point at which we have been labouring, for there, amid the election notices of 79 A.D., there appeared scribbled by some idle hand the brief words, "Igni gaude, Christiane" ("O Christian, rejoice in the fire"), proving clearly that Christians existed in Pompeii at that time, that they were known as Christians and not under any other appellation, that persecution and death had reached them, and that they possessed and displayed the same undaunted spirit as their great leader and teacher St. Paul, being enabled like him to rejoice even amid the sevenfold-heated fires, and in view of the resurrection life to lift the victorious pæan, "Thanks be to God, which giveth us the victory through our Lord Jesus Christ."[261]