ACTS 26. 5.
THe Text is part of Pauls Apologetical oration to Agrippa, wherein we have the Exordium, or Preface, and the Narration, or substantial matter summarily contained therein. In the Preface Paul doth with great Rhetorique captare benevolentiam, endeavour to incline the affections of Agrippa to him, accounting it an happiness to Apologize before him, who was so expert of all the Jewish customs: In the Narration, we have
First, The history of his former life.
Secondly, Of his present state and conversation.
The Text is part of that Narrative which relates to his by-past conversation, wherein he described himself from the religious condition he then was in, and that first more generally, then more particularly: Generally, He was after the most strict way of Religion […] the Originall for Religion. Plutarch tells us, cometh from the Thracians, eminently taken notice of for their devotion: and it is used sometimes in a good sence, sometimes in a bad sence, as it degenerateth into superstition. The Original for Sect, is […], Heresie, and so the several sects among Philosophers were called Heresies. It is the opinion of Gerhard, a learned man, That this word is alwaies taken in an ill sence in the Scripture: but this place with two or three more in the Acts of the Apostles, seem to imply the use of it in a middle, or indifferent sence, any particular way that a man shall chuse different from the rode, although in the Epistles it is used in an ill sence: Therefore Tertullian called it Secta Christianorum, The Sect of the Christians. Now this way Paul walked in, is aggravated with this adjunct, […], in the superlative sence: and so Josephus speaks of the Pharisees, as those that were most accurate in the observance of instituted and Traditional obedience: more particularly, his way is described by its denomination, a Pharisee. There were three Sects sprung up among the Jews, the Pharisees, Sadduce […]s, and Essenes; the Scripture speaketh nothing at all of the latter, because as some say, They lived like Hermits, in remote solitary places, and so the Evangelist had no occasion to mention them: Now the Pharisees were called, either as some say, from a word to open and explain, because they expounded the Scripture; or from a word to Separate and Segregate; and Cameron upon this place makes the Hebrew word […] not to signifie every kind of Division or separation, but that which is after a most subtile, and minute manner: Hence Isa. 28. 29. It is applied to the teeth of a rake, and Horse riders […], are called, […], because of their spurs: and Proverbs 23. It is applied to The sting of a Bee: Therefore to be a Pharisee, was to be a scrupulous, anxious man, which did subtilly examine all things: Hence they were so strict, that they would not sleep upon any easie thing, least they should have any vain, or indecent thoughts so much as in their very dreams: and because of this strictness, it was that they were so admired among the people, whereas the Saddueces denying Angels, Spirits, and the Resurrection, were for the most part of the richer, and greater sort, because such opinions did best suit with their lusts; yet because of their greatness though they held such fundamental Errors, yet they were not Excommunicated Errors.
From the Text we may observe,
That an extraordinary strict way taken up in Religion, is thought a sure and a good foundation by many for their eternall happiness.1
The Pharisee for this unusual, and supererogating way of exactness, as they judged, was reputed by himself and others, as those that should certainly go to Heaven, if any did. How confidently they used to presume of this, appeareth by Paul, Phil. 3. 5, 6, 7. Where making a Catalogue of those things, He once thought a gain to him; he instanceth in this as one of the last and most noble priviledges, that he was after the Law, a Pharisee: Insomuch that if any might have confidence in external priviledges, he saith, he might. Where Paul also at another time, Acts 22. 3. Declaring his former conversation, mentioneth this particular, as the main, saying, He was taught according to the perfect manner of the Law of the Fathers.
To discover this false sign, several things are considerable, as
First, The way to heaven is a strict and exact way, and all our duties are to be done2 with a curious circumspection: Our prayers are to be exact prayers; our obedience exact obedience: so Ephes. 3. Walk […], exactly: Hence the Gate that leads to happiness is straight and narrow, as the way to hell is broad and easie. I shall not therefore speak against a true and Scripture-exactness: the people of God may, and ought to take comfort, in that they walk in a more singular and exact way then the world doth, and a man living and dying in the common rode and practices of men, having nothing more extraordinary in him then they; hath no symptome of grace upon him: Math. 5. Our saviour speaking to his Disciples, That they should love their enemies; For saith he, If ye love your friends, what singular thing do ye? do not the Publicans the same? Therefore from hence it followeth, That the people of God ought to do singular things to men of the world: There is a good singularity and preciseness: and howsoever the prophane world make a taunt, and reproach of this, that you are so singular and precise, yet none are Godly that are not so: Do not even the Publicans the same? He that goeth no further, and doth no more then Publicans, hath no evidence for salvation: Therefore lay down this for a foundation, The way of Godliness, is a strict, precise, singular way. The Scripture makes it an exact course; and therefore my dissolute, careless, negligent walking, can no more claim a Title to heaven, then darkness to light. Attend to this, you whose lives are as most of the world are; proud as they, prophane as they, contemning of Religion as they.