The fifth Remark is; The Servants of Christ are happy in their own Innocency, while their Adversaries render themselves so much the more unhappy, by how much the more they do belye them and most wrongfully calumniate them. As they did Paul here, who from his own Ex∣perience spake [that the Ministers of the Gospel must pass through evil report and good, by honour and dishonour, yet keep their Integrity,] 2 Cor. 6.48. N.B. Hearing evil for doing well (said that Martyr) is writ upon▪ Heaven's Doors: Reproach is the rude reward of a Religious Righteousness. Hence Luther became proud of his Reproaches, saying, Superbus sio, quod vid eo nomen pessimum mihi crescere, &c. Paul easily wipes of these three Reproaches, answering, that 1. He had been always a Religious observer of the Law 2. He went devoutly into the Temple upon a Religious account. and 3. He never had taught any Rebellion against Caesar, nor acted any thing to disturb the Emperour's Go∣vernment, ver. 8. None of which affirmations his Enemies were able to disprove.
The sixth Remark is; Carnal polititians care not to consider oft times what is Righteous in it's own nature, so much as what is of use for their present purpose, be it right or wrong: as Fes∣tus here (like Felix before him) was willing enough to do the Jews a pleasure verse 9. with chap. 24.27. Paul probably perceived that Festus was now warping towards popu∣larity in asking [wilt thou go up to Jerusalem, &c?] Apparently inclining to favour the Jews because Felix had been displaced upon their complaints against him therefore would he merit their Opinion of him, by making this offer to Paul, whom he could not command to make the Jews his Judges being a Roman Citizen, therefore saith Paul to him, [I am now before Caesars Tribunal, whose Vice-gerent thou art, and who only ought to Judge a Citizen of Rome,] ver. 10. begging no favour but justice, Appealing to Caesar himself from this partial Judge, ver. 11. This he might challenge (from the suspicion of Festus) as his Roman priviledge and this he did for these Reasons, 1. To make Cae∣sar more favourable to himself, and to other Christians. 2. Because he apprehended it far more safety to himself, and to the Church: and 3. He was warranted by a Divine Revelation from Christ himself to make this Appeal, Acts 23.11. which extrrordina∣ry information of his going to Rome could not but be a mighty support, and strong con∣solation to him in his intervening conflicts; and Festus was glad of this appeal, that with∣out peril on the one hand, and ill-will on the other, he might quit his own hands of such an Intricate affair which he understood not, ver. 12.
The seventh Remark is; God will not be wanting to his Servants in straits, but will dispose of matters in order to their Deliverance, when it may conduce to his own glory, and their good. Thus it is here, ver. 13, 14, 15, 16, &c. King Aggrippa must come to congratulate Festus, who must declare the case of God's oppressed Servant to the King, how the Jews at Jerusalem desired Judgment against Paul, Indictâ causâ, with∣out a fair hearing on both sides, Festus must condemn this by the light of nature and of nations to be an unjust desire, and quite contrary to the Roman Custom especially against a Roman Citizen: by this means the wicked malice of the Jews was made manifest and Paul's preservation was provided for, yea and God's design of Paul's publishing the Gospel at Rome it self, (according to the Divine Revelation, Acts 23.11.) was likewise hereby promoted. Thus the Lord will be seen in the Mount, for his distressed Ser∣vants when it will have a tendency to his honour, he will raise up some Festus or other to open the oppressed man's Cause, as God did the Chief Buttler in the cause of Joseph, Gen. 41.9, &c. and Jonathan in David's cause, 1 Sam. 18.3. and 19.2, &c.
The eighth Remark is; 'Tis Notorious injustice in a Judge to pass Sentence of Con∣demnation upon a person unheard, and not permitted to make his best defence for himself, &c. This baseness was below the Roman Gallantry, while Pagans, v. 16. The accusers must stand face to face to the accused.
NB. The Roman manner was: The Accusers sat in those Seats that were at the left hand of the accused and his advocate at the right hand: The Plaintiff had three hours allotted him, the Defendant had six; and if he were cast, yet was he not given up to his Adversaries to be punished at pleasure (as those Jews would have had Paul here) but as the Judge appointed it. Nor was this manner of administring Justice only according to the excellent Law of the Romans, but also according to that more excel∣lent Law of the Jews (given to them by God himself) Deut. 21.4. Nay, the contra∣ry practice was against the Law of nature, and of all nations, yet such a Diabolical Spi∣rit of malice had so blinded the Jews, that as they had got Christ condemned when the Judge himself had declared him Innocent Luke 23.4. so they would have served his servant, the Apostle Paul here, for which attempt this Pagan Judge Festus reproves them, and the light even of nature condemnes them: Indeed such hath ever been the Devils malice against the servants of Christ, that in all Ages he pusheth on Impious