A Complete History and Mystery of the Old and New Testament

CHAP XXII. Paul in Prison.

PAUL now was become a Prisoner to this chief Captain, or Roman Tribune, who, though' he delivered Paul out of the hands of those that would have murdered him, yet bound he him with Chains (possibly looking upon him as the Author of this Tumult, Acts 23.27.) and examined him publicly [who he was and what he had done] Acts 21. verse 33. However by this same means, as what was foretold from God to him, Acts 21. v. 11. was fulfilled, (for not one tittle that is foretold by his Servants from him can fail) So God provided hereby that Paul should have a fair hearing, before he could be condemned and Executed by that Riotous Rabble, who agreed well enough in doing this murdering mischief (so far as they durst) but could render no reason to this Tribune for their outrage against Paul.

N. B. Wherefore the Captain ordered his Soldiers to carry away the Prisoner into the Castle, not only to secure him from the fury of this confused popular commotion, but also to be examined privately again. Paul, being by this good providence handed up upon the Ascent to the Castle out of the reach of his murderers hands, craveth leave of the Captain to make his Apology to this Tumltuous and Frantick people, and he did this both to Vindicate the Gospel (that no Scandal might rest upon truth) and to demonstrate his invincible Zeal for his own Country-men and Kins-men, who, while they were doing their utmost for his destruction would leave no means unattempted for their Salvation, Acts 21. v. 34, 35, 36, 37.

When Paul requested this liberty of speaking for himself, the Captain asks him two Questions.

N.B. The first was about his skill in the Greek Language, which had been the common Lingua in Asia and Egypt, &c. while the Graecian Empire retained its predominacy and was well known among the Romans who were of any good quality and education.

And his second Question was about his Person, whether he were not that Famous Ring-leader of a Rebellious Crew (Judas Galilaeus) who pretended himself to be a Prophet, made an horrible insurrection, yet escaped when many of his followers were slain, of whom Josephus, Lib. 20. Cap. 11. Antiqu. mentions: to which Paul Answers No, but declares what he was and so had license to make his defense, verse 38, 39, 40. of Acts 21.

In Paul 's Apology to the people (for quelling the Tumult, Acts 22.1, 2, &c. we have these Remarks.

The first is; There is a lawful and pious insinuation (for gaining the Attention of Auditors) which may be used in Sermons or Orations.

N. B. Thus Paul did here, though' his Auditory consisted of wicked men, and of the most peevish and pestilent persecutors, yet doth he give to them their due Titles of respect and honor belonging to the places wherein the providence of God had placed them (styling them Men, Brethren and Fathers, verse 1.) and not using any opprobious invectives which they now deserved.

Moreover, he that could speak all tongues (by the Gift of the Holy Ghost upon him) chose to speak in his own Mother-Tongue (namely the Hebrew mixed with the Syriac, ever after the return from the Captivity) as knowing that Language was most grateful to this people, who had so great a prejudice against all other Nations, and Languages: This made them keep the more silent, verse 2.

The second Remark is; such as are become renewed in the Spirit of their minds, Eph. 4.23. have quite contrary thoughts and understandings to what they had in their unrenewed Estate.

Thus Paul, while he was the Pharisaical Saul, had such high thoughts of his strict Sect as to believe, if only two persons were to be admitted into Heaven, the one must be a Scribe, and the other a Pharisee: He looked upon himself as a perfect Zealot in Pharisaism, wherein persecution of Christianity was one part of his Perfection, verse 3, 4. but when he by his effectual calling became a new Creature, and Christ had made all things new in him, Rev. 21.5. He hath now new thoughts and a new Judgment, insomuch that his former Pharisaism (which he had highly fancied, and prized as more precious than the richest Rubyes, &c.) he now reckons it no better than Dung, Dross, or Dog-meat (as the word [ 〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉 ] signifies) Phil. 3.6, 7, 8. and his former Zeal to be but a blind Zeal, no better than Mettle in a Blind Horse, than fire on the Chimney-top, & than the Devil in the Demoniac who threw him sometimes into the fire and sometimes into the water, Mat. 17.15. See Rom. 10.2, 3.

The third Remark is; Man's way is not in himself, nor is it in man to direct his own steps, Jer. 10.23.

This Apostle in his Apology giveth an account of his Country, Education, and Pharisacial Conversation, yea and of his own fierce and furious persecutions of Christians both at Jerusalem and Damascus, verse 4.5. wherein he Appeals to the Consciences of the High Priest and the Principals of the Sanhedrim (from whom he had his Orders and Commission to Damascus, Acts 8.3. and 9.1, 2, 3, &c. ) whether he had not been as Violent and Cruel to Christians, as they now were. Then gives he a large Relation of his wonderful Conversion (whereof we had an account before, Acts 9.3, &c. ) with only some small variety of expressions here from that former. Whereby he endeavored to convince his obstinate Auditory, that what was done by him, in forsaking his former Judaism and strict Pharisaism, &c. was not his own free voluntary choice, but he was over-ruled hereunto by the Great Redeemer (Jesus Christ) who stopped him in his way of persecution with a confounding Light and Lightning suddenly incompassing him, and (saith he) then the Lord wrought upon my Heart with his irresistable hand this (to you so strange) a change in me which was from Heaven: and what is Man that he dares withstand God? in whose hand is the Heart of every man, &c. The Potter hath power over his own Clay, &c. verse 6, 7, 8, 9, &c.

The fourth Remark is; Arguments for Converting work must be pungent, and convincing.

Paul here Acts the part of a skillful Chirurgeon, comes close to them with his Incision-knife for the Compunction of their uncircumcised Hearts, telling them [ it was Jesus of Nazareth] (a reproachful name that the stubborn Jews had cast upon Christ when they Crucified him) who had unhorst him, struck him with Blindness, &c. who could do the same to any of them (might it consist with his wisdom and glory) and who, though' now in Heaven, yet was not ashamed from thence to own that contemned (though' not contemptible) name, he called not himself [Jesus the Son of God, the Heir of the world, Heb. 1.2, 3. The Lord of all, Acts 10.36.] &c. but he gloried in their Reproach that they had cast upon him, Saying, [ can any good come out of Nazareth?] Therefore seeing Christ owned this Reproach from Heaven, we must not be ashamed, when reproached by it upon Earth; but make Moses 's choice, who preferred the Reproaches of Christ before all the Treasures of Egypt and Honors of the World, Hebr. Chap. 11.26.

Nor is this Narrative (saith he) Gratis Dictum, any Feigned Fable, Ask my Fellows Commissioners (who were my Companions in that persecuting Errand to Damascus ) who saw the same Light, and heard the same Voice, Acts 9.7. though' they heard it not, so as to obey it, as I Paul did: Thus hearing in the Hebrew Language is frequently used for obeying.

N. B. Moreover (saith he) It was no Gentile Proselyte, that the same Jesus directed me unto for Divine Instruction, but unto Ananias, a man Zealous of, and learned in the Law, who by the same Jesus 's appointment persuaded me to embrace the Gospel, though' he was a Jew like to yourselves in all things: which shown that the Gospel was not contrary to, nor destructive of the Law, but it was only the Accomplishment of it; Otherwise that believing Jew (Ananias) would neither have cured him of his blindness, nor Countenanced him in any scandalous Indeavouring after an Apostasy from the Jewish, Religion, N.B. But saith Ananias to him [the God of our fathers] (this Title did please the Jewish people above all, &c. ) hath taken thee by the Hand (as the word [ 〈 in non-Latin alphabet 〉 ] here signifies) that thou should know his Will, and see the Just one, &c.] Verse 12, and 14, 15.

The fifth Remark is; In working Gospel Cures upon diseased Souls, Corrosives as well as Cordials and Lenitives must be Inter-changeably applied, as the matter doth require, not all or always the one, or the other. Proud flesh must be eaten down, and the sore of the Soul must not be skin'd over falsely or healed too fast.

N. B. Thus Paul plays the part of a skillful Chirurgeon here: For though' he did Dulcifie his defense to them by declaring how his Call and Conversion was still to serve and worship no other God than the God of Abraham and of their Fathers the Patriarchs (which sweetened Speech did tickle the Jews itching ears, whose principal boast lay herein, John 8.41.) yet would not he flatter them into eternal destruction, but piously Re-minds them of that Just one (Holy Jesus) whom they by wicked hands had Crucified, as Acts 3.14. and 7.52. and whom he had seen glorified, once with the eyes of his Body, in his Journey to Damascus, and again, with the eyes of his mind, Acts 22.17, 18. (probably about three years after his Conversion, Gal. 1.18. while he prayed in the Temple. N.B. As prayer is a Soul-ravishing duty, so therein, as in a trance, praying ones get a saving sight of their Sweet Savior, as Acts 10.10.

N.B. His seeing of Jesus was a great privilege (being an Apostle born out of due time, 1 Cor. 15.8.) which all the Patriarchs, Prophets, and Believers (before Christ's coming ) did greatly desire to be dignified with, Matth. 13.17. Luke 2.29. John 8.56. Paul saw Christ last of the Apostles, but it was in Christ's State of Exaltation, 1 Corinth. 9.1. and 15.8.

The sixth Remark is; Carnal reasonings will arise in the hearts even of the choicest and chiefest of God's Vessels of Mercy to Object something against their Obedience to his Divine Commands.

N. B. Thus Paul prudently intimateth to those obstinate Jews here his own unwillingness to turn his back from Preaching to the Jews (as if he bore some grudge against his own Country-men) and to turn his face to the Gentiles, to which Christ had given him a Commission, Acts 9.15. and 22.18, 21. The same person [Paul] who never disputed against his Commission from the High Priest for his persecuting the Christians at Damascus, yet Objects against his Commission from the Great High Priest (our Lord Jesus, Heb. 3.1.) for his preaching to the Gentiles; Saying, I have more hope of doing good at Jerusalem among the Jews (who all know how Zealous I have been for the Law) than of going to the Gentiles, who will be afraid of me, as Ananias himself had been, Acts 9.13. To this Objection Christ Answers, Have I not told thee, that those Jews at Jerusalem will not receive thy Testimony concerning me, they will rather reject it, reckoning thee as a Light giddy-headed fellow, who now Teacheth that very Religion which thou lately persecuted: 'It is as if Christ had said, N. B. So many as were Cureable (being ordained to life are already Cured: Utter destruction hastens now on apace both upon the Citizens and the City itself: the rest are hardened, I have no more mercy to bestow on them by thee.

Paul still hangs back with his love to the Jews and with his fear of going to the Gentiles: Then Christ renews his Command upon him the Second time without promising him any Success. Now Paul must no longer dispute but dispatch, N.B. Christ's Commands must be obeyed simply and readily, whether the Gentiles will hear or forbear, he must go among them. This teacheth us, how we should lay by all our own carnal reasonings, and vain pretences, when once God's Commandment is made manifest to us, whatever our Success be, we must follow God blindfold, Heb. 11.8. Isa. 41.2. without Hesitation, Sciscitation or Limitation, &c.

Having made these Six Remarks upon Paul 's Apology to these Stubborn people, the next Remarks arise from the effects of his Apology which were two.

First, Upon his obstinate Auditors who immediately interrupted him when they heard he had preached the Gospel of Salvation to the Gentiles, verse 22. and presently broke out into another outrageous Tumult, Verse 23.

N. B. The Second effect was upon the chief Commander, to whom Paul was now become a bound Prisoner, who yet gratified his Prisoner (whom he had secured from the murdering hands of the Jews ) to preach this Apologetical Sermon upon his Castle-Stairs (now Paul 's Pulpit) out of the reach of his Murderers.

(1.) This Chiliark or chief Commander drew his Prisoner off the Stairs within the Walls of his Castle.

(2.) He bid his Under-Captain examine him by Scourging, as judging him some Notorious Malefactor, otherwise such hideous out-cries would not have been made against him, verse 24. But,

(3.) Understanding he was a Roman Citizen, and uncondemned, the Commander desisted from binding and scourging Paul, ver. 25, 26, 27. And,

(4.) Paul Answers the chief Captain's Objection, that no such injury ought to be done to him who was free born, ver. 28.

Then Lastly the Event of all was, that this chief Captain of the Castle (fearing to be called in Question for what he had already done to a Roman Citizen (contrary to the Roman Law ) he both looseth off Paul 's two Chains from off his hands and feet, and absolveth him from being bound with Thongs to a Post in order to his Scourging, that by torturing him thereby they might make him confess, verse 20. And because the Captain would gladly have found some fault in Paul (that thereby he might the better excuse his own Breach of the Roman Law ) worthy of Bonds.

N.B. Therefore the next day he sends him down from the Castle to be judged by the Jew's Sanhedrim, seeing himself had no skill in the Jewish Religion, &c. verse 30. not daring to continue in that Crime of keeping a Roman Citizen uncondemned under confinement, and likewise that Paul might have there a greater freedom to make his own defense, &c.

The Resolves of these two effects, &c. afford us these Remarks.

The first is; Such hearers of the word as are not ordained unto life will find some Stumbling-block or other, whereon to stumble, &c, v. 22.

N.B. Those hardened Jews had given Paul a fair Audience all along hitherto without any gain-saying at all while he Dulcified his Discourse, and sweetened his speech with such pleasing expressions, as [the God of their Fathers] &c. wherein the Jews gloried above all things, that they and theirs had God for their Father, John 8.41. but when any mention is made of the Mercy of God to the Gentiles: This they could not hear nor bear: Therefore do they interrupt him with their Tumultuous clamours, prepare themselves to do violence to him again (by casting off their Cloaths) and in their raging frenzy [threw dust up into the Air] verse 23. this Dust they wished to be stones to throw at Paul for his Blasphemy.

N.B. So Proud a Confidence (or rather Impudence) they had to monopolize the whole Market of Divine Mercy to themselves, they madly grudged God should tender it to others, which they themselves had so Stubbornly refused, to wit, the offer of God, who is very angry with those persons and people, when he saith [I will lay stumbling blocks before them] Ezek. 3.20. Esp. when men stumble at God's mercy offered to others, as the Jews here did (whereas all the Lord's Redeemed do much rejoice in, yea and the Angels also, Luke 15.10.) N.B. whose hardened hearts will not hear to this day of the Gentiles having any interest in their Messiah, but call us Bastard Gentiles, and Curse us Christians in their daily prayers, crying [Maledie Domine Nazaraeis, Curse Lord these Nazareans the Christians] and stick not to say, that rather than we should have any benefit by their Messiah, they would Crucify him an hundred times over. See 1 Thess. 2.15.

The second Remark is; Politicians do not oft consider what is Just and Righteous to be done, but what is most proper and useful for present purpose, be it Right or Wrong, verse 24.

N.B. This chief Captain of the Roman Garrison in the Castle must [Examine Paul by scourging] to make him confess the Cause of those out-cries against him: The Heathen Tortures for confession proceeded no farther than Scourging (this may shame Christians who put persons into the Inquisition, the Boot, &c.) thus they did to Christ, Math. 27. ver. 26. To Scourge a person uncondemned was looked upon as so unjust an act, that the Laws of no Civilized Nation did ever allow it; See on Acts 16.37. yet this must be done to Paul by this Heathen polititian, verse 25.

The third Remark is; Holy piety doth not exclude all Godly policy: As Paul here was both prudently and piously politick, so afterwards when he set the Pharisees, and Sadducees together by the ears, Acts 23.6, 7. It is but Rational that a good man should make use of such lawful privileges as the place wherein he lives, and the Station wherein he stands do afford him: Thus Paul pleadeth for himself the privilege of a Roman-Citizen, who neither ought to be bound, nor beaten, according to the Valerian and the Porcian Law. Therefore was this Title Terrible to other Nations, so Paul pleads it, verse 25, 26, 27.

N. B. Tho' we may not render Evil for Evil, yet may we Right ourselves by all lawful means for our security: Christ allows as much of the Serpent, as of the Dove in his Servants, Matth. 10.16. provided the Subtlety of the one do not destroy the simplicity of the other, as piety without policy is too simple to be safe, so policy without piety is too subtle to be good: The head of the Serpent and the heart of the Dove do best together as blessed ingredients for the Compound of Christians.

The fourth Remark is; God hath many, means and ways whereby to deliver his persecuted Servants, as sometimes by the death of persecutors ( they are dead that sought the Child's life, Matth. 2.20. and many in England were saved by the death of Q. Mary, &c. ) So at other times by striking a Terror upon their hearts, as here, verse. 28, 29. The chief Captain was afraid he had gone too far already, because it was a Capital Crime and accounted no less than Treason for any in Authority to violate the Roman privileges which Augustus Caesar had bestowed upon Tarsus (the City wherein Paul was born) as a reward for the Citizens assisting him in his wars with Brutus and Cassius; So feared he to be called to an account for his breach of that privilege, as he did then so as to loose Paul 's Bands, v. 30.

The fifth Remark is; Our deliverances here are but partial, the total is not until Death; Paul was but delivered from his Chains, not from his confinement, but was reserved to appear before the Sanhedrim the next day: for though' that Council had been banished out of Jerusalem long before, & had their residence at Jabneh, yet at this Pentecost-Feast they were come thither. The Colonel carries Paul down from the Castle, and sets him safe before them for a fair Public Trial.

CHAP. XXIII. Paul before the Sanhedrim.

THIS Chapter contains the Transactions of three days concerning Paul the Prisoner. The first days Transaction was, when the chief Captain of the Castle had brought his Prisoner down, and delivered him up to the Jewish Sanhedrim or Council to be tried before them, himself (being an Heathen) having no skill in the Jew's Religion about which the Controversy now lay: Upon this first days work (which consists of these Resolves) we have a prospect in the general of Paul 's Oration made before his Judges, and particularly.

First, His Exordium or Prologue.

Secondly, His profession of his own Inocency, verse 1.

Thirdly, The Event thereof, Verse 2, 3, 4, 5.

Fourthly, His Pious Policy, Verse 6, 7, 8, 9.

Fifthly, His Rescue by the Captain, Verse 10.

And Sixthly, His Encouragement from God, Verse 11. Wherein observe, Paul pleads [not guilty] and vindicates his own innocence against their Calumnies, &c, verse 1. whereupon the High Priest, looking upon his Vindication of himself (as a reflection upon the Sanhedrim ) commands the Officers to smite him on the Mouth and so to interrupt him in the very entrance of his Defensive Oration, verse 2. N.B. To whom Paul makes a smart repartee for his acting herein as an Unjust Judge in punishing him, before he was heard, &c. contrary to the Law, Deut. 17.4. and 25.1, 2. Levite. 19.35. therefore he foretells his dreadful fall, verse 3.

Hereupon Paul is accused for reviling the High Priest, Ver. 4. By these partial Parasites over-looking this injustice and injury done to the Apostle: Paul pleads ignorance as his excuse, verse 5. And seeing no plea for his innocence was like to be admitted in so corrupt a Court, the head whereof was so unjust and injurious: Paul betakes himself to a prudent policy, v. 6. Starteth a Notion which setteth not only the Standers by but those on the Bench at Variance among themselves, verse 7, 8, 9. and by this means he was delivered out of his adversaries hands, v. 10. and who that night had Divine Consolations in his confinement, verse 11.

The Remarks from those Resolves of this first day's work, are these.

The first is; The Testimony of a good Conscience in a prisoner at the Bar is a brave encouragement:

This same Comforter had Paul here, which so encouraged him, as that he could look his Accusers, yea and his Judges too, in the face; for so 'tis said [he steadfastly beholding the Council] ver. 1. because his Conscience was good, both with the goodness of integrity and with the Goodness of Tranquility also. This was his Exercise or Recreation, Acts 24.16. Thinking it better to offend the whole world than his own Conscience. Nor may we imagine that Paul pleads his own perfection before the Sanhedrim here, when he said [I have lived in all good Conscience before God until this day] for he utterly disowns that Lying and Damnable Doctrine of Perfection, in Saying [not as if I had, attained, or were already perfect] Phil. 3.12. none are perfectly perfect in this life, but only comparatively, or conceitedly: So Paul was far from conceiting himself without sin or fault, seeing he acknowledged and bewailed his Captivity to the Law of Sin, Romans 7.23, 24. But the sense is, he was not Conscious to himself of any Notorious Enormity such as Sacrilege, Blasphemy, &c. Whereof they Accused him, &c.

The second Remark is; God is the Avenger of all injuries done to his Servants, and will smite their smiters: Thus Paul saith here [God shall smite thee thou whited Wall, who sits to Judge me after the Law, yet bids me be smitten contrary to Law.] verse 2, 3.

N.B. This was an old practice of the Devil to smite God's Servants by the Fist of wickedness. Thus was good Micaiah smitten by the fist of a false prophet, 1 Kin. 22.24. to whom God's Prophet told his Doom, saying [thou shalt see in that day, when thou shalt go into an inner-Chamber and hide thyself] verse 25. Namely, from the Sons of Ahab who shall punish thee for putting their Father upon so fatal a war.

N.B. Thus also the prophet Jeremy was smitten by Pashur (another of the Devil's false prophets) Jerem. 20.2. whose Doom was likewise foretold by God's Prophet [ that he should be a Magor-Missabib, and terror round about, a terror to himself and to all his Friends and that he should die in Babylon, &c. ] verse 3, 4, 5, 6.

N.B. Yea our Lord himself escaped not the Suffering of this smiting indignity, John 18.22. and it may well be granted, how easily could the Lord Christ have revenged himself of this Parasitical Officer who smote him, the palm of whose hand might soon have rotted off, had not the Lord been now acting the part of a Lamb even of the Lamb of God, just ready to be offered up a Sacrifice, so he mildly answers him, verse 23. &c. John 18.

N.B. And as it was thus disgracefully done to our Lord in both Churlish Strokes and reproachful words [Answerest thou the High Priest so?] when he had said or done nothing more than making use of the Liberty of their own Jewish Law, in not confessing anything against himself, but putting his accusers upon proof of what they laid to his charge; yet was the Jewish Government so degenerated at this day, that no notice is taken of this disorderly affront in an under Officer to a supposed Criminal. That insolent fellow had only a Gentle reproof from our Savior letting him know, he had not behaved himself, as one ought to do in the face of a Court of Justice, where he had both a public Liberty, and a present opportunity to accuse him if spoken ill, but if well, there was no Reason for his striking him, verse 23. See more of this passage in the life of Christ: So accordingly was it most injuriously done to this Servant of Christ, to Paul here, N.B. When indeed he did no more than what was necessary in his own Just defense, and for the glory of the Gospel; yet Ananias the High Priest commands his Under-Officers to smite him upon the mouth; contrary to all Law both Divine and Human that any should be punished before they be heard: but more especially contrary to their own Judicial Law (as above) Levite. 19.35. Deut. 17.4. and 25.1, 2. by which Law the Jews were still governed under the power of the Romans:

Notwithstanding this, the High Priest giveth sentence and inflicts punishment upon the prisoner, before the matters, whereof Paul is accused, were known whether they were true or false: and the like Tumult that had been thrown in his Lord and Master's face, was likewise thrown in Paul 's the Servant [revilest thou the High Priest so?] as, ver. 4.

N.B. Nor did this Ananias fate better than either Zedekiah or Pashur afore-mentioned, the Lord avenged the injury done by him upon his Servant Paul, for he either died or was put out of his place soon after this: Nay, some Authors say, he was cruelly slain by one Manaimus, a Captain of the Jews in the beginning of the Jewish wars. So God smote this whited wall, as Paul said.

The third Remark is; It consisteth not, nor is it suitable to the sweet Temper of the Gospel for the persecuted to cast forth Curses or Imprecations upon the worst of their persecutors.

N. B. Tho' Paul here (upon just provocation by his being unjustly smitten) calls this Ananias a whited wall (or painted Hypocrite as our Lord had called the Scribes and Pharisees painted Sepulchers, Matth. 23.27.) whom God shall shortly smite yet the first part of this sharp reply of Paul is (from our Savior's Example) an excellent Emblem of wretched Hypocrites, whose Locks, Looks and Lips do lie (as a grave Senator of Rome said of a foreign painted Embassador) who do Counterfeit a Zeal for God's glory and Man's good, while they design nothing else but their own profit and grandeur; pretending piety outwardly, but intending oppression and extortion inwardly. Fair Professors like beautified Tombs, to look upon, but all foul and filthy practitioners within. Not a Close, but a Grosse Hypocrite was this High Priest, who knew himself to be no better (as Jeroboam's wife knew herself to be disguised, 1 Kings 14.1, 2, 3.) and whom, Paul thus sharply reproves, N.B. and the latter part of Paul 's Speech may not be looked upon as a Curse or imprecation upon Ananias [God shall smite thee] but rather a prediction or prophecy (the gift whereof Paul had among the other gifts of the Holy Ghost) like that Doom he denounced against Alexander the Copper-Smith, 2. Tim. 4.14. and like those direful Denountiations of David against his Adversaries, Psal. 109.6, 7, &c. and by other Holy Men in many other places which were not pronounced as prayers or Angry wishes of private men, but were rather prophecies and predictions which certainly came to pass, so are by no means recorded for our imitation, but only for our Caution.

N.B. Beside, Paul herein was more than a mere private person, he being now called to be an Extraordinary APOSTLE, and accordingly furnished with Extraordinary APOSTOLICAL INDOWMENTS as well as AUTHORITY.

The fourth Remark is; Subjects in their Sufferings may not rail upon or revile their Sovereign Rulers under whom they suffer.

N.B. Thus saith Paul here, [It is written, thou shalt not speak evil of the Ruler of thy people.] verse 5. Quoting that Scripture, Exod. 22. • 8. Thou shalt not revile the God's, or Blasphem, that is, speak evil of Dignities, Jude ver. 8. and 2 Pet. 2.10. This is Blasphemy in the Second Table: Called here a Blaspheming of glories, namely, Magistrates on whom God hath put this Honor, this is a Glory to be Exalted above others.

N.B. In both which words we have a lively picture of the Popish Clergy, who generally revile such Rulers, as they repute Heretical, Cursing them with Bell, Book and Candle, &c.

Objection. If so, then was not Paul Justly rebuked for railing at and reviling Ananias a Ruler of the people?

Answ. 1. 'It is true, our Lord saith [ Call no man, Racah, much less, Fool, &c. ] Matth. 5.22. and likewise [if one strike thee on the one Cheek, turn to him the other also.] v. 39, &c. yet there the cause [without just cause] is added in the former case for restraining all rash anger and the precipitancy of our inordinate passions and impatiency: and in the latter case, 'tis only a comparative Speech to wit, rather than take any private revenge, but we must leave the avenging of our injuries to the God of vengeance. Rather suffer a blow on the other Cheek, than with our own hand revenge the first that is given to one Cheek.

Answ. 2. That Paul was no Transgressor of this Law of his Lord, appeareth both by his Doctrine and by his practice. For,

1. His Doctrine was [ Recompence to no man evil for evil, &c. Avenge not yourselves, &c. Be not over-come with evil, but over-come evil with good. ] Rom. 12.17, 18, 19, 21. and accordingly was, 2. His practice [being defamed, we entreat ] 1 Cor. 4.13. yea being reviled, we bless, verse 12, &c. And he cast railers out of both Civil and Religious Communion, 1 Cor. 5.11. so that we may presume he was no Prevaricator here, &c.

Answ. the 3. 'It is indeed doubtful to some whether Paul was not here transported with passion by unjust provocation, because he added to his personal reflections [I wist not, brethren, that he was the High Priest.] This was (say they) some disadvantage to him, that he had called the High Priest, A whited Wall, which he therefore was forced to excuse by his ignorance: Hence Jerome brings in Paul, over-shooting himself in his over-heat, as a proof of imperfection in the best men: And Augustine saith, Paul could not be ignorant who was the High Priest, seeing he had been brought up at Jerusalem, and had Letters for persecuting from him.

Answ. 4. but the most and best Authors do justify Paul here, not speaking Ironically (as Augustine saith) but seriously, for though' Paul, having been long absent from Jerusalem, might not know this man personally, Esp. when he had (contrary to his Place and Office) acted so unlawfully and unlike such an Officer in Commanding him to be smitten before hearing, &c. yet knew he now no High Priest on Earth, but only Christ in Heaven, Heb. 8.1. beside, this High Priest was but an Usurper. Joseph. Antiq. Lib. 20. Cap. 3.5. and that Office (saith Dr. Lightfoot ) was now become a matter of Merchandise, obtained by money and favor, yea and Murder too, so that they had sometimes three in one year, &c. No wonder then if, in this Confusion, Paul did not know him, &c.

But suppose Paul knew him, and thought him unworthy of the reverence of a Ruler for his corrupting the whole order of the Church of God, &c. Yet his practice herein can in no wise palliate or patronize any refusal of reverence and obedience to the Civil Rulers, though they be wicked, yet their Dominion may not be despised, Judev. 8. but must be obeyed, and if we cannot with active, then must we with passive obedience.

N.B. But this Ananias was not a Prince, but a Priest, and only a pretended High Priest, who under a Sacerdotal Title perverted the Doctrine of Truth: And all that can be warranted by Paul 's pattern here, is, That the Consciences of the Protestants are loosed from obeying the Pope (who hath acted worse than this High Priest in his Anti-Christian opposing of Christ and his Gospel) upon which ground, it is not only lawful, but necessary to shake off his yoke.

The fifth Remark is; That Serpentine subtlety doth well concur, and may lawfully be made use of together with a Dove like innocence: As Paul did here, v. 6. &c. [ when he perceived that the one part were Sadducees and the other Pharisees, he cried out, I am a Pharisee, &c.] N.B. Oecumenius doth indeed censure Paul hardly for this fact of sowing Dissention among the multitude, who had Unanimously Conspired against him, and Reckons it inter Navos pauli, as a piece of his Human frailty, and that he told an untruth in saying, that he was called in Question about the Resurrection of the dead, whereas in truth his trouble was about the Ceremonies of the Law, &c.

N.B. But all expositors (excepting him only) do justify him (which is more than barely to excuse him) as doing nothing herein, but what became a pious and prudent Apostle of Christ • Yea Thomas Aquinas himself approveth of this fact as a very high point of Apostolical prudence, and all the Fathers generally concur in this opinion,

N.B. Yea Gregory. Moral. 34. Cap. 3.4. Hyperbolically compares it unto the Dividing of the Red-Sea for the Israelites safe passage through it, and to the Dividing of Tongues at the Tower of Babel, to bring into Confusion that insolent work of the Babel builders, and he produceth the example of holy David, praying [ Destroy and divide their Tongues (as at Babel 's building) confound their Councils ] Psal. 55.9, 10.

N.B. In a word, the State of Paul 's case stands thus; he began to open his own cause in his own defense, but was interrupted so by Ananias himself (who should have over-ruled all disturbances against the defendent, yet became he the Master of that Mis-rule himself, &c. ) that Paul could not possibly hope for any attention and audience from the Rude Rabble; In a sincere Narrative of his whole Apology, when their unruly Ruler had so rudely stopped his mouth with a rude stroke upon it, at his very first introduction, &c.

N.B. Now what could Paul do in this hard Case? who was able enough to make a just defense of his Righteous Cause? but matters being so tumultuously managed even by the Judges themselves, that then there was no place for such an admission: therefore doth he warrantably exercise his Godly Policy, when he perceived that his Enemies (both those that sat upon the Bench, and those that stood about the Bar) were not all of one piece, but an hodg • podg patched up of P • arisees and Sadducees, he publicly professed himself by Education a Pharisee, and of that persuasion in the point of the Resurrection, &c. hereby he did not only cast a bone of hot contention and contest between the Pharisees and the Sadducees (who deny that Doctrine) but also obliges the Pharisees (so far as to that opinion) to take Paul 's part, ver. 7 8 yea even against Ananias the High Priest himself N.B. Whom Gagneius proveth out of Eusebius to be a Sadducee, and therefore he (with the many Sadducees in the court and council) were so incensed against the prisoner because he insisted so much upon the Resurrection It is the Confession of the Jerusalem-Gomorists in Joma. Fol. 38. Col. 3. That the fault of their great ones under the second Temple was love of money and an ba • red of one another; for their very Council consisted of many other Factions (beside this) as the Hillelian and the Shammean party, all which had a deadly Fend betwixt themselves: and therefore for Paul the Apost. to improve this their prejudice amongst themselves, for his own better escape, cannot probably be censured as any other, but as an high point of pious prudence: Nor ought any to make a mis-improvement of Paul 's practice here, as if it warranted us to dissemble for out own self-ends (as some say) for Paul spake not this to curry favor with the Pharisees, or to Authorize all their vain Traditions, &c. but as Tertullian saith well) he singles out this one point of the Resurrection to vindicate himself against their Accusation (that he was against the Law) because that was the chief mystery set forth in the Law, wherein the Pharisees were most sound. Beside, there is vast difference betwixt consulting for a man's fafty with a loss to the truth, and drawing professed Enemies to Christ from destroying the prisoner, to a dissention among themselves, that so dogs may worry Dogs, so that the poor hunted Hare [Paul] may thereby escape.

It cannot certainly be any bad work to oppose the Devil (that grand opposer of all good work) and who keepeth the wicked together in unity, purposely to oppress, yea & to suppress piety, though' otherwise they be of never such Heterogeneous principles, and differing Factions, as Herod and Pilate were at difference before, yet the Devil could unite them for the Crucifying of Christ Lu. 23.12. I do wish that we could be so wise-hearted as Paul here was, to make such an improvement of those differences that are realy among the Papists at this day, among whom, the Priests do disparage the Jesuits, and the Jesuits the Priests, the Priests again bespatter the Monks, the Monks do the same to the Friars, and the Jesuits do it to them all (to say nothing of that feud betwixt the Franciscans, and Dominicans, &c.)

Sure I am, they do notoriously improve the differences among us Protestants to their own Diabolical advantage and to our horrid disadvantage at this day.

As it was a work well-pleasing to God for Protestants to make peace one with another and to join in brotherly Amity and Unity together against the Common Enemy, Matth. 5.9, &c. So 'tis no less acceptable to the Lord, if we could, by Sounding the Trumpet (of the Gospel) as Gideon 's three hundred did, Judges 7.22. and make those popish Midianites to fall forth of friend-ship among themselves, so, as to sheath their Swords in one another's bowels: Assuredly the Sadducees of Rome do make a pretence that we are enemies to their Ceremonies under a color only (as those here did) while their design is to destroy the pure Doctrine of the Gospel.

N.B. My discourse upon this Remark hath been the larger in this point, of Paul 's project of setting his adversaries to quarrel one with another, because the world hath not wanted her wanton wits to Stigmatize this blessed Apostle with lying and dissembling to save himself.

The sixth Remark is; The dissention of God's adversaries oft becometh the deliverance of God's Servants, as here: The Pharisees and the Sadducees do quarrel about the Resurrection, the Scribes take the Pharisees part and justify Paul, v. 9. Thus God when he pleaseth can find or make patrons of his people, and friends of his cause amongst his very enemies.

N.B. Yea the worft of them, even among those against whom Christ had denounced eight direful woes in one Chapter, Matth. 23.13, &c. by which, as by an adamantine chain, the Lord draws down those close Hypocrites to Hell and there leaves them to be reserved unto the Judgment day: yet even those Scribes did side with the Pharisees (though' both thus doomed) to take Paul 's part against the Sadducees (who were most incensed against him for his Strenuous asserting of the Resurrection, Acts 17.18. 1 Cor. 15.13, 14, &c. a Doctrine they denied) and who, at last, publicly proclaimed [ we find no fault in this man, &c. verse 9. Acts 23.

Nor was this all that God did here for Paul 's Deliverance, but he also stirred up that Heathen Tribune, the chief Captain Lysias (who was present to see his prisoner have fair play at his Trial) to rescue Paul from being pulled in pieces when the hubbub grew so hot, as probably they proceeded from words to blows, ver. 10. which demonstrates that [ odia Religiosorum sunt acerbissima, as Luther saith. ) The heats of professors are hottest

N.B. The Feuds about pretended Religion are commonly among all men the sharpest Feuds, because their Notions and opinions, being but the issues of their own addle brains, are more indearedly beloved by them, than their own Children, which are the products of their own Bodies. The Captain observing all these passages of the Tumult, and fearing the peril of his prisoner, &c. commands his Soldiers to make a second rescue of him out of their bloody hands, as he had done before, Acts 22.24. So he returns him safe to the Castle again.

Now, having discoursed upon the first Day's Transactions concerning Paul, a prisoner at Jerusalem, we come to the second day's work, which may be resolved into those parts (before it be remarked upon.)

1. God's comforting Paul the night before, and thereby preparing him to bear up under all his persecutions, verse 11.

2. The cursed Jews conspiring his death: Whereof we have an account.

1. How this Conspiracy was carried on, as well as designed in their clandestine consults, describing the manner and time, v. 12. Then the Authors and number of the Conspirators, verse 13. And then the means and helps for compassing their cursed contrivance. The Chief Priests are Courted for their Concurrence herein, Verse 14. and verse 15. And.

2. How this Conspiracy was discovered, wherein mention is made both by whom, to wit, Paul 's Nephew, verse 16. who told it, and, to whom, to wit, to Paul first, and then to the chief Captain (by the Mediation of a third person, an under Officer, verse 17, 18.) whose courtesy toward the young man, verse 19, 20, 21. and his prudence in charging the Intelligencer to keep all private, verse 22. are very commendable, &c. The Remarks from the second day's Transactions are these.

First, If the Lord stand by and with his Servants, 'tis no matter how many and how mighty they be that stand against his Servants to withstand them: as here, 'tis said [ the Lord stood by Paul the night before, &c.] verse. 11. namely in a Vision or revelation (whereof Paul makes mention, 2 Cor. 12.1.) to comfort, and encourage him against all his Sufferings both in Jerusalem and in all other places, even in Rome itself, N. B. Which was his divine warrant to appeal unto Caesar, as after, &c. I cannot but muse a little upon what must he Paul 's Meditations in his mind after Christ had thus cheered him up as no doubt but the Lord's presence turned Paul 's prison into a Palace, yea into a Paradise (no less do many of our Modern Martyrs acknowledge while they lie in even loathsome prisons) So he could not now but bid defiance to all the Devilish designs of the Jews in Jerusalem against him, having hereby got such good security for his safety, even from God himself who keeps the best ensuring Office by Land, as well as by Sea: Undoubtedly this put Paul into a posture of Saying [ Now Devil do thy worst, &c.] accordingly he Records this divine sentence (worthy to be writ before our eyes with Letters of Gold) that no suffering Saints should be daunted and disheartened at their Sufferings [For if God be for us, who can be against us?] Rom. 8.31. That is, none can be against us either safely or successfully; they will surely harm themselves more than us. N.B. Thus Moses encouraged the Israelites [The Lord is with us, and fear ye not the people of the Land.] Numb. 14.9. And thus David encouraged himself against the fear of man by his Faith in God. Psa. 56.3, 4. Maximilian the Emperor was such an admirer of this Golden sentance of Paul, that he caused it to be written over the Table (where he used to Dine and Sup) and to be set about with checker-work, that having it so often in his eye, he might always have it in his mind also. So saith Chytraeus in Itiner. of him: This will out-weigh all our discouragements likewise. If God be for us, who can be against us?

The second Remark is; The wicked plot, Combine and Conspire against the Righteous, Psal. 37.12. as here, verse 12. no sooner was it Day-Light, but up the wicked Jews get, and get together clubbing their wits not only one with another, but with the Devil himself (that old murderer) to murder Paul, and that their binding together might be the more firm and effectual (that no one person of them should slip his neck out of the Collar of this cursed Conspiracy) they bound themselves under a Curse (like a Crew of Cut-throats) never to eat or Drink more, until they eat Paul 's flesh, and drink his blood.

N.B. No doubt but these cruel Miscreants thought they had made a good, and a great bargain with God, when they entered themselves into such a damnable Oath of Execration, as wishing the plague of Famine might destroy them, and they be devoted to utter ruin with cursed Jericho and its inhabitants, if they killed not Paul.

The third Remark is; The Enemies of God's Servants are numerous, unanimous, Resolute, and Confident to carry on their cursed contrivances for the extirpation of Religion; Thus was it here, verse 13, &c. For 1. They were Numerous [they were more than forty, who had made this Conspiracy] which shows, that the Devil needs never starve his designs for want of instruments, he hath ever a party ready to oppose the Gospel, while the whole world lieth in wickedness, 1 John 5.19.2. They were unanimous, they could combine together in one cursed Bond [ 〈 in non-Latin alphabet 〉 ] they made a Combination, verse 12. This was not Unity in the truth, but a Conspiracy against it, no better, a Factious Conspiracy and Agreement against Christ like that of Herod and Pilate above mentioned. N.B. This shows, not only the possibility but also the proneness of wicked men to a Voluntary Concord, they Concur well enough in pursuit of the poor Hare. 3. They were resolute, daring desperado's, having seared Souls and Consciences, that stirs not, starts not, nor is at all strained at the Swallowing of a whole Camel (this great Curse, as themselves call it, verse 14.) neither before, nor in, nor after this execrable Vow. N.B. Not unlike those desperate Monsters (rather than men) among the Mahometants (called Assasines ) who, being strongly deluded with the blind Zeal of their blockish Superstition and accounting it meritorious to kill by any means any man or great Enemy of their Religion, and for accomplishing hereof as men most prodigal of their lives, they do desperately adventure themselves into all kinds of danger. And, 4. They were confident of their killing Paul: Indeed above forty to one was great odds: They were mad, and swore against him, as Psalms 102.8. and thought themselves sure to succeed, but Paul 's times were in God's hands not in theirs, Psalms 31.15. Pilate must have leave from above, John 19.11.

The fourth Remark is; The Proverb is here verified [like Priest, like People, and like People like Priest] verse 14.15. N. B. This people, that were so peevish against Paul did not only put themselves under a direful Curse in private, &c. but also make a public address to the chief Priests for their compliance with them in their damnable Plot: Assuredly they had confidence of the Priests assistance, otherwise they might have expected a most severe reproof from them, yea and a timely discovery of the designed murder to the party concerned, had the Priests lips preserved knowledge, Mal. 2. v. 7. as they should have done: but they, like blood-hounds, having drunk already both our Savior's and Stephen's blood, &c. does still thirst for Paul 's also, and therefore stick not to become Accessorys to assist, if not the principals in the intended murder.

N.B. This gives us a clear Specimen how sadly the Jewish Religion was now degenerated, when the chief Priests themselves were thus ready to comply with, and contritribute their best assistance to those Assassinates and cruel crew of Cut throats: Oh! how did this hasten their final destruction which now near approached.

The fifth Remark is; Craft and Cruelty, Fraud and Force are ever combined together, in the Church's Enemies: So here, ver. 15. N.B. [Let the Captain be courted by the Council, that he bring down his prisoner to you again, as though ye would inquire something more perfectly concerning him, &c.] Thus the Plot against Paul 's life was laid low and very deep, so as not easily to be discovered, the chief Priests must join with the Council to request this of the chief Captain (for they had no Authority to command him) it being a common custom to send for prisoners for re-examining them, especially when Religion and the public peace was concerned, as was pretended in this present case: and the distance betwixt the Castle and the place where this Council met, being considerable, gave an advantage to those Plotters. Thus their Craft and Cruelty like the Asp never wander alone without his companion with him, and like those birds of prey (mentioned, Isa. 34.16) whereof none wanteth their mate in mischief:

The sixth Remark is; God will be seen in the mount, Gen. 22.14. even when the Knife is come nigh to Isaac 's Throat: So here, verse 16. N.B. Paul 's Sisters Son heard of their lying in wait, &c. It was a marvelous sweet providence that this Boy should be by when they prompted one another to push on their Plot. So transported they were with a furious frenzy, that they were not curious in heeding who heard their design, which by this boy was detected and defeated, verse 17, 18, &c. God suffers Plotters often to go to the very far end of their tedder, and then plucks them back with shame and grief, Esther 9.1, &c. Acts 12.6. 1 Sam. 20.35. and 23.38. Pro. 21.30.

Now come we to the third day's Transactions (together with occurencies in tendency toward them) consisting upon two general heads; The first is Paul 's removal from Jerusalem out of the reach of those bloody Jews. And secondly, his entertainment at Caesarca: Whence we have these Remarks.

The first is; God hath the hearts of all men in his own hand, and turneth them, as it pleaseth him, Prov. 21.1. N.B. This appeareth in the humanity of these Heathen Officers toward Paul and his Nephew (while no better than Bestiality was practiced by the Jews, &c.) for in both the Colonel and in one of his ten under Captains we have an evident example of humility and courteous humanity, in the latter, readily bringing the Boy to be heard, and in the former, taking such an inferior youth by the hand, and as readily giving him audience and dispatch, v. 17, 18, 19, 20, 21, 22.

This Affability and tender pity in both those Superior Soldiers was a clear Specimen of God's good providence in thus inclining their hearts to preserve the Apostle: Herein is God remembering Paul in his bonds: God lets his enemies have the ball upon their foot, and carry it away till they come to the very Goal, yet even then and there makes them miss of winning the Game. N.B. The Barrels of Gun-powder are conveniently laid to blow up Paul, and the match is lighted, and burning towards the powder, then was nothing now wanting to his destruction, save the chief Captain's consent, which those Jews did not doubt of, seeing the request seemed so rational, and what was no more than usual in the Jews Court under the Roman power: Now cometh God [ 〈 in non-Latin alphabet 〉 ] as out of an Engine, defeats this Plot against Paul by bowing the heart of this Colonel to commiserate his case, &c. He prudently providing for the Nephew's safety as well as for the Uncle's from the Jews.

The second Remark is; The Good providence of God worketh wonderfully for the preservation of his Servants, making many times use of their hands therein who only intend their own ends, and not at all intending any good will to those persons that are preserved by their means, as here, God over-rules Lysias (this Colonel) to let Paul have a strong guard for his safe conduct to Cesarea with an amicable letter in favor of him to Felix the Governor, v. 23. to 33.

The third Remark is; God can cause bad persons and places to be kind to his Servants, &c. N.B. This Felix was but a bad man (as Tacitus and Josephus Characterize him) yet is he;

1st. Affable to Paul [in asking him of his Country] though' he (as Suetonius saith) had Marry'd three Queens successively, yet was he not proudly morose, &c.

2dly. He was Just to him, not judging him, before plaintiff and defendant had a lawful hearing, he promised this, though' an Heathen. And.

3dly. He was favorable not committing him to the common Jail, but to Herod 's Palace, a fair prison, if any could be so, v. 34, 35. Jerusalem was not so kind to him as was this Cesarea, &c.

CHAP XXIV. Paul carried to Cesarea.

THIS Chapter contains the History of those Transactions concerning Paul before this Felix the Governor at Cesarea (after his wonderful deliverance from the Jews in Jerusalem ) where he was admitted to have a fair legal Trial: And herein may be observed these following Resolves.

N.B. 1. The preparation for his Trial at Law, the Plaintiffs, the Defendant, the Lawyer (that formed the indictment) and the Judge of that Court of Judicature, v. 1.

2. The management of this Trial; whereof there be three parts.

1. The Preface of Tertullus 's starched Oration, wherein, 1st. He flatters the Judge for freeing the Country from Robbers (the greater thief picked up the lesser) and he commends Paul 's accusers for their graditude to him for so doing, verse 2, 3. promising withal to avoid prolixity of Speech that he might not too long interrupt the Governor's other weighty affairs, verse 4. 2ly. The Articles of Paul 's accusation he rehearses, which were, Sedition, Heresy, and Prophaning the Temple, verse 5, 6. which he, 3ly. Backs with the Testimony of Lysias (whom he tacitly accuseth for rescuing the prisoner) verse 7, 8. and of the Jews then present, being come from Jerusalem, ver. 9.

The 2d. Part of the Trial, is, Paul 's defense he made to this Accusation which consists of two branches. 1st. His Preamble for the causing attention giving the Judge his due respect without flattery, verse 10. 2ly. His confutation of all the Articles whereof he was accused, as, 1. Of Sedition, which he denys, and confirms his denial by Arguments drawn from the improbability both of time (being too short to move Sedition in, had he designed) verse 11. and of place (he being in Jerusalem, a City far Remote from such places where Sedition was usually raised) verse 12.2. Of Heresy, justifying his own innocence, and evincing their malice for want of proof, verse 13. and making a good confession of his Faith (as his Lord had done, 1 Tim. 6.13.) verse 14, 15, 16. And 3. Of violating the Temple, which he cleareth himself of by declaring another errand he had thither about Alms, verse 17. and it was not he, but the Jews of Asia that made the Tumult in the Temple verse 18, 19. not did he disturb the Council, save only that he cried up the Doctrine of the Resurrection, &c. v. 20, 21.

The third part is the Judgment of the Judge, deferring the final Sentence until Lysias 's coming, verse 22. and his kindness to the prisoner after this Trial; verse 23. hearing him preach, verse 24, 25. yet not void of Avarice and Flattery, ver. 26, 27.

The Remarks arising from these Resolves are these:

The first is; The Devil's Drudges spare no pains or cost in doing his Drudgery with utmost Diligence, as here, verse 1. Ananias the High Priest, and the Elders can travel from the City Jerusalem to Cesarea on the Sea side for doing mischief against Paul: How did the Spirit of persecution prompt them and put wings upon them: It still stuck in the High Priest's stomach, that the Apostle had called him [a whited Wall] and therefore he sticks not to lay aside his Home-Grandeur, and to be at the pains of an ordinary traveler, &c. yea and to be also at the cost of hireing a Lawyer to accuse Paul. Oh! how sweet is revenge even in the very Expectation before or without fruition, would to God we were ashamed for being out-vyed and out-done by the Devil's Servants in our service to Christ.

The second Remark is; The Devil never starves his cursed designs for want of cunning tools to carry them on, as here: he had his Tertullus, an Eloquent orator, a Lawyer, who had [linguam Venalem] He could teach his tongue to lie, and tune it any way for a lusty Fee. This master of his Craft must be the man that shall draw up a black bill of indictment against the poor prisoner, and lay load enough, and too much upon Paul, verse 2, 5, &c. This Master of words seems to be straitened for want of words and (using the abstract for the concrete) calls Paul a Pest or Plague to all places where he came, as if all his Rhetoric could not reach the Mischieuousness of the man: Machiavel learnt this Lesson [Audacter & fortiter Calumniare, tunc aliquid haerebit, Reproach lustily and something will stick] from this Mercenary lying Lawyer, perhaps of the same size with a later liar in Law, who said, he that will not venture his body will never be valiant, and he of the long gown that will not venture his Soul, shall never be wealthy, &c. However, the veracity of his forged Articles against Paul, dressed up in most gaudy garments of Artificial eloquence, made him merit the same commendable character, given to a Parasitical Duke pleading with the Londoners in the behalf of Richard the third; That never any man could deliver so much bad matter in such good words and so many quaint phrases and Rhetorical Flourishes.

The third Remark is; The luster and beauty both of Holiness to God and Righteousness to men cannot become a sufficient Shield or Target to defend innocence from causeless calumnyes, as here: Tho' Paul had made it his daily Exercise to keep his Conscience void of Offence both to God and Man, verse 16 yet how is he calumniated here, and hath his back burdened with the foulest reproaches by this foul-mouthed Orator, wrapped up in the finest silken words: How is he branded for being a botch of his Country and stigmathized with being a mover of Sedition, which the Jews liked well enough in order to cast off the Roman yoke, yet because this Aspersion was odious to the Romans, therefore must Paul be charged with Sedition to endanger him of his life, by this Roman Governor, Felix: Nay, he is charged higher, to be the Antesignanus, the chief Captain, or Ring-leader of an unruly Rabble: and what not was wanting in the Accusation to render him the vilest of Miscreants [plane quasi ejus nomen non viri, sed vitii esse videretur] as if the name of Paul had plainly been rather the name of some most notorious vice and mischief, and not of any mortal man, N.B. Now if such a precious person as Paul was (whom Chrysostom honors with this Character, that the earth never bare a better man since it bare our dear Redeemer) were thus mis-called, and counted a Pest, a Plague, a botch, &c. why should such worthless worms as we, murmur to meet with many lesser reproaches: This hath ever been the reward of a wicked world to the Godly prophets, &c. Elijah was called the troubler of Israel, &c. And Luther styled [tuba Rebellionis] the Trumpet of Rebellion, &c. N.B. And this is the Devilish practice of the Persecutors of this day: Just as they laid all loud lies to Paul 's charge (for taking away his life, accusing him for stirring up the people to stand up for their liberty and property against the Romans, who now ruled with rigor over them, &c. Even so its done now, &c. And though' Tertullus accuse Paul for profaning the Temple (over and above his other crimes) yet doth he not mention wherein, knowing that to say [the uncircumcised did defile the Temple] would have reflected upon Felix who was not circumcised: Thus he aggravates for his Advantage, and diminishes for his disadvantage, and both without proof.

The fourth Remark is; The Holy Spirit doth more and better enable God's Servants to Apologize for themselves than the evil Spirits can the Devil's vassals to accuse them: Thus was it here, N. B. Tho' the Devil had got his Tertullus (as eloquent an Orator, as Cicero in Rome, or Demosthenes in Greece ) to implead and impeach Paul; yet behold with what a Flood of Eloquence doth Paul unstarch all Tertullu 's starched invective, and make an excellent Vindication of his own innocence, from verse 10. to the 22. Wherein he most strenuously, Argueth;

• 1. In giving all due respect to the Governor yet not flattering him with falsities, as Tertullus had done.
• 2. In mentioning how long Felix had been Judge, and so appealing to him whether any complaints (of his being Seditious) were ever brought to him all that time.
• 3. In demonstrating how improbable it was, that he, at a time (which he had wholly spent in performing his purification, & being a close prisoner all the other five days, v. 11.) should be in any capacity actually to raise Seditious Tumumlts, but was passive in all.
• 4 In alleging his Errand to the City was not Sedition, but to worship God, and to bring Alms for the Poor, v. 11, 17.
• 5. In urging his own prudent Avoidance of what was in itself lawful to discourse of the Law and prophets, as Luke 2.46. which he forbears to do rather than give offense, verse 12.
• 6. In putting his adversaries upon proof of their Articles, ver. 13.
• 7. In making a good confession of his death, v. 14, 15, 16. as Christ did.
• 8. In setting the Saddle upon the right Horse, saying all the Tumult that happened was by themselves, v. 18.
• 9. In pleading that the only proper witnesses were the Jews of Asia, who should have been present and not those that could only testify by hear-say, which cannot be sufficient evidence, v. 19.
• 10. In appealing to the very Consciences of those Jews that were there present, if they could charge him with any fault made in the Council, save his defending the Resurrection of the dead, v. 20, 21.

N. B. Oh! how bravely hath Paul pleaded his own cause here: Indeed such a powerful pleader, and so elegant an Orator was Paul here, and elsewhere, that the grand Atheist, Porphury, said, it was pity such a man as Paul (who could be so eloquent when he listed) should be bestowed upon the Christian Religion, but it was not he, so much as the Spirit of God that spake in him, Matth. 10.19, 20.

The fifth Remark is; The God of mercy multiplies mani-fold mercies on, and marvelous deliverances for his Servants that trust in him, as here on and for Paul. How was the Judge astonished and plainly stun'd to hear the Apostle's convincing and confounding Apology for himself, insomuch that perceiving the Jews had more malice than matter against Paul (who had been so plentifully supplied from heaven both with invention and Elocution in matter and manner to the Amazment of all) he deferred to give Sentence, and dismissed the Court (pretending he must have more time to inform himself (as some read the words, v. 22) whether the Law and the Gospel could consist together, and till Lysias the chief witness (being present at all these Transactions) could come up from Jerusalem to Cesarea) whereby the whited Wall, Ananias the High Priest, &c. came but bluely off with a disappointment, they depart with a flea in their Ear, and the former rigor towards Paul was Relaxed, he was no more to be confined to a close Dungeon, but to have the Liberty of the Prison for his Relations and Friends to resort unto him, verse 22, 23. N.B. Thus our gracious God can cast in those outward comforts to his poor perplexed people when he Judges this mercy to be meet for them, and will do them most good (for he is a God of Judgment & only waits for such a season, Isa. 30.18.) yea and can cause his and our enemies to become Contributors hereunto.

The sixth Remark is; Even very bad men and profligate persons God overruleth to do very good actions for the sake of his Servants: Josephus brandeth this Felix for his intolerable Covetousness, Cruelty, Sacrilege, Murderings and all manner of wickedness &c. yet he knowing the cursed qualities of the degenerate Jews by long Experience, and having heard how falsely and frivolously they had calumniated Paul, not only with foul words, but such as had no weight nor worth in them: He not only acquits him of his Crimes and lets him have liberty (only with a Chain and a Keeper to gratify the Jews ) but also sends for him to hear him preach, v. 24.

N.B. This is reckoned for a virtue in this vicious man, that he would countenance a poor prisoner so far as to accept of him for his present Chaplain and Preacher, to provide him an opportunity, and an Auditory, amongst which was principally his Wife Drusilla (who had been out of Town, and whom he had met and conducted home, v. 25.) being a Jewess, to hear him concerning the Faith in Christ, &c. And no less may it be reputed a virtue in this vicious Governor to tremble at the word, Isa. 66.2. which obdurate sinners cannot or will not do, Zech. 7.12. being past feeling, Eph. 4.19. 2 Tim. 4.2.

The seventh Remark is; The Gospel must be preached there, where there is a lawful call, whatever persons make up the Auditory: As Felix had his foul faults largely recorded in the Roman Histories: So Drusilla had much more, for beside her being a Jewess, yet marrying an Uncircumcised man, she lived in filthy Adultery, for she basely forsook her own Husband, King of the Emesens (as Josephus saith) and joined herself (not without Magical Tricks) to this Felix in marriage, while her Husband was living, &c. Here was a pair of hopeful hearers the principal part of Paul 's present Auditory whatever were the rest, likely none of the best, it being in a blind Heathen Family, yet Paul boggles not to preach to those at their call, not knowing what persons, or in what hour God might call. This depends upon the Lord in Duty, &c.

The eight Remark is; A word in season, how good is it? Prov. 15.23, &c. Paul here applies a Plaister suitable to the sore; Those persons he preached to were defective in their Morals therefore he discourseth of the Evil of Unrighteousness and Incontinency, for which the day of Judgment will call to an account: This put the patient to pain, made him tremble. Paul 's faithfulness met with no reproach or trouble, as John the Baptist did from Herod, for the like, behold the force of Conscience, which like Samson 's wife conceals not the Riddle: 'twere well if great persons had such faithful preachers. This might stop them in their Career of sin, and make this evil World much better.

The ninth Remark is; Slight qualms of Conscience never last long. Felix puts Paul off (as over-sharp) till another Season, which never came, that we read off, v. 25. Delay of Duty is dangerous, his vices revive. 1. His Avarice, in expecting a bribe (contrary to the Law both of God and man) raised by a common purse as he hoped for such a Ring-Leader's Liberty. 2. His Adulation, as his Original was base and sordid, so were his Actings, to flatter the Jews that they might not follow him with complaints about his oppression, he leaves Paul bound when turned out of Office, verse 26, 27. yet was sent bound himself by his successor Festus to Nero 's Court: Thus Felix (which signifieth Happy ) became Infelix, unhappy, as carnal Politicians do, that mind pleasing of men more than displeasing of God.

CHAP. XXV. Paul tried before Festus.

THIS Chapter is resolved into Sundry Branches (under one General Head, namely, Paul 's second Trial before Portius Festus, as his first was before Felix (in the foregoing Chapter) This Trial was first transacted before Festus alone, and then it was translated and devolved to King Agrippa. The transactions before Festus alone consist of Antecedents, Concomitants, and Consequents.

1st. The Antecedents concern; 1. Paul 's Accusers, wherein is Related their importunity and impudence in giving to Paul this new trouble so soon as this new Governor was come into place, verse 1. Then their Cruelty and implacable hatred against the prisoner, ver. 2. And lastly their Craftiness in laying snares to take away Paul 's life, verse 3. The 2. Concerns Paul 's Judge, wherein we have an account both of his equity in denying their Petition, v. 4. yet granting them Liberty to implead Paul at Cesarea, ver. 5. and of his expedition in returning speedily from Jerusalem to dispatch this Trial there, verse 6.

2ly. The Concomitants, which are two; 1. The Jews accusation of Paul, v. 7. And, 2. Paul 's Apology and Answer to it for himself, ver. 8.

3ly. The Consequents are likewise two, 1. The sentence of the Judge, v. 9. And, 2. The Exception Paul entered against the Court and Judge, propounding his reasons, verse 10, 11. for his appealing unto Caesar, to which the Governor and Council consented, verse 12. Now follow the causes why Paul 's Trial was translated to King Agrippa, which are two, 1. The Remote cause or occasion was the King's coming to visit Festus and to congrtulate his new Government, ver. 13. and who also was desirous to see and hear Paul, verse 22. But 2. The more immediate cause was Festus 's discourse to Agrippa, first private in his own palace (herein he states the case with its Circumstances) v. 14, 15, 16, to 22. and then public in the Common Hall, from v. 23. to 27. asking his advice, how to manage the appeal, &c. preparatorys to the Third Trial.

The great truths to be Remarked from the whole Chapter, thus resolved, follow in course. The Remarks are these.

The first Remark is; The providence of God works all things for the good of those that love God, Rom. 8.28. Paul spake that word from his own experimental knowledge, For 1. It wrought well for Paul that Judea was not not [sui juris] that is invested with a power of life and death within itself (then Paul had undoubtedly gone to the Pot before this time) but it was a providence under the Roman power for Paul 's relief. And,

2. 'Twas no less a good providence to Paul, that the old Governor (Felix) was Cashiered out of his Office, who had so wrongfully detained him a prisoner for two years, only because Paul would not, or rather could not bribe him; though' his preaching so powerfully had made him tremble before: But as that qualm soon Evaporated, so did his honor, for at Festus 's coming to the Government, he was packed away to Rome (a bound prisoner as he had kept Paul bound so long) to answer before the Emperor Nero for his barbarous misdemeanors laid to his charge by the Jews in his Government: A right reward for him, who, to please the Jews, left Paul bound, Acts 24.27. to pacify them, that they might not pursue him with their complaints for his exactions and cruelties: this man-pleaser cared not to please the great God, nor to profit good men A new Governor therefore could not but be more easy to Paul, &c. verse 28. Acts 24.

The second Remark is; Oh! how restless is the rage and enmity which the persecutors of the truth have against the professors and preachers of it, as here, verse 2, 3.

The High Priest (to make good Paul 's calling him a whited wall ) and the chief of the Jews (who should have protected the truth) all turn informers to persecute the truth giving private intelligence (as the word 〈 in non-Latin alphabet 〉 here signifieth) to this New Governor, and buzzing salfe reports into his ears against Paul: Oh! what Priests and Rulers were these! and how are they hurried headlong by a Diabolical Spirit to request with utmost impudence such a favor of Festus, (as they called it) namely, to send away Paul up to Jerusalem, when themselves had hired bloody Russians to murder him in the way, an act to be abhorred of all humaned kind as notoriously contrary both to the Law of Nature, and of all Nations, Gentiles as well as Jews. Thus were even the chiefest of those Jews given up of God even to a reprobate sense a very little before their final destruction: And thus Dangerous it is for men in Authority to Corrupt Justice and not only to Degenerate from the Truth, but also to become persecutors of it.

The third Remark is; How easy it is with the most wise God to baffle and blast the most cunning contrivances of the Devil and his Instruments against his Church and Children as he did here the Plot of the priests against Paul whom they designed to Assassinate in his Journey to Jerusalem. No, saith Festus, ver. 4. he shall be kept at Cesarea, &c. N.B. It is more than probable that Felix had informed this Festus of the Jews 's Malice against Paul, and the rather because the Jews had informed the Emperor against him: Such men will not stick to recriminate where they can have an opportunity and no doubt but this information of Felix made Festus more favorable and carry fairer to Paul, not daring to trust him among the malicious Jews.

This was a marvelous good providence of God for Paul 's preservation: Thus God sees and smiles, he looks and laughs at all the Plots of the wicked against the godly, Psal. 2.4. and 37.12, 13. and 52.6. and 59.8. yea he laughs them to nothing: Therefore may we commit our present Calamitous case and cause to him as to a faithful Creator, 1 Pet. 4.19. He judgeth righteously, &c.

The fourth Remark is; To be loaded with Calumnies hath been the common, and constant condition of God's Servants continued along under all times of both the old and the new Testaments, as is easily obvious to every ordinary observer of the sacred Story: So 'tis here [the Jews stood round about Paul, the prisoner, and laid many and grievous Crimes against him which they could not prove] ver. 7. Acts 25. it seems, though' Festus would not grant that which those Incarnate Devils called a Favor, namely, an Opportunity of killing Paul in his Journey to Jerusalem, yet yielded he that the worst of them, (who were able to Travel) might do their best against him in his Trial at Cesarea, ver. 5, 6. whether he hastened for that purpose. N.B. Now the Court conveneth, the Judge sits upon the bench, and the prisoner is brought to the bar, the Jews accuse him of three Heinous offenses (as appeareth in Paul 's answer to them) the first Crime they charged him with is his Breaking the Law of God, Professed by the Jews, the second is his Prophaning the Temple of God; and the third was he had Committed high Treason against the Emperor Nero: none of those three gross and Capital offenses could the Accusers demonstrate by any substantial or sufficient Evidence, were it sufficient to Impeach, no man could be Innocent, &c.

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 bely them and most wrongfully calumniate them. As they did Paul here, who from his own Experience spake [that the Ministers of the Gospel must pass through evil report and good, by honor and dishonor, 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 anything to disturb the Emperor's Government, 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 Festus 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 popularity in asking [ wilt thou go up to Jerusalem, &c?] Apparently inclining to favor 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 Caesar's Tribunal, whose Vice-gerent thou art, and who only ought to Judge a Citizen of Rome,] ver. 10. begging no favor but justice, Appealing to Caesar himself from this partial Judge, ver. 11. This he might challenge (from the suspicion of Festus ) as his Roman privilege and this he did for these Reasons, 1. To make Caesar more favorable 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 extrrordinary information of his going to Rome could not but be a mighty support, and strong consolation to him in his intervening conflicts; and Festus was glad of this appeal, that without 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, without 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 itself, ( according to the Divine Revelation, Acts 23.11.) was likewise hereby promoted. Thus the Lord will be seen in the Mount, for his distressed Servants when it will have a tendency to his honor, 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; 'It is Notorious injustice in a Judge to pass Sentence of Condemnation upon a person unheard, and not permitted to make his best defense for himself, &c. This baseness was below the Roman Gallantry, while Pagans, v. 16. The accusers must stand face to face to the accused.

N B. 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 administering Justice only according to the excellent Law of the Romans, but also according to that more excellent Law of the Jews (given to them by God himself) Deut. 21.4. Nay, the contrary practice was against the Law of nature, and of all nations, yet such a Diabolical Spirit 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 condemns them: Indeed such hath ever been the Devils malice against the servants of Christ, that in all Ages he pusheth on Impious Judges into those precipitant practices of condemning them without any f • r Trial or fully hearing their defences, well knowing the power of truth, that should it be suffered to be thoroughly scann'd he is very jealous his Kingdom would fall: Nicodemus saith, John 7.51, Our Law is otherwise, Deut. 1.17. and 17.8, &c. and 19.15.

The ninth Remark is; Pagans and Profane persons have low, vile and undervaluing thoughts and apprehensions of the most high and Holy things of God: Here this Heathen Governor Festus calls the Religion and Worship (which was of God's own institution) most profanely no better than by that contemptible name of Superstition, verse 19. as if it had been [Super statutum] above the Statute; and how slightly doth he also speak of our dear Redeemer, only styling him [one Jesus] Alas! those Dunghil Cocks know not the price of that precious pearl (neither the Master, nor the Servant, and therefore do they vilify them in their vain imaginations and with their opprobrious Expressions, as is done here.

The tenth Remark is; Truth and Innocency shine forth more splendidly by the more opposition that is raised against them, from v. 20. to the end. Festus is offended to find the Church imbroyl'd with Questions (would to God it were not so now, &c. ) he consults with Agrippa what to do; Agrippa desires to hear Paul (as Herod did to hear the Baptist, Mark 6.20. and to see Christ, Luke 23.8.) Hereupon Festus proclaims Paul 's innoceny, and therein his own injustice, in not acquitting the innocent; Long delayed justice oft proveth more heavy than speedy injustice. Festus pretends he knew not by what rule or Judges Paul 's case could be decided, but intends to force his return to the Sanhedrim (in favor of the Jews, v. 9.) had he not been over ruled by Paul 's appeal to Caesar which Festus durst not deny. Thus the providence of God wrought all matters for Paul 's Justification and for the Jews Just reproof; the Judge here had no Crime to inform Caesar of against Paul▪ &c.

CHAP. XXVI. Paul before King Agrippa.

THIS Chapter brings Paul to his third Trial before King Agrippa, in order to send him from Cesarea to Caesar at Rome, which Festus durst not do without mentioning the prisoner's Crimes in his Mittimus, whereas he had as yet found no fault in him: Therefore must Paul be Try'd a third time to try what particulars could be proved against him, before King Agrippa, for Caesar 's satisfaction: We have an account, Acts 25.23.24, &c. how the Court was called for, this third Trial, to which Agrippa and Berenice came with great pomp, to whom Festus gives a public Narrative of all Transactions past, and begs the King's Council about the appeal, and now Paul hath leave to make his Apology, Acts 26.1. which may be resolved thus:

It consists of three parts (1.) A Prologue. (2.) A plain and powerful plea. And (3.) An Epilogue.

1. Paul 's Prologue, verse 2, 3. Is his acknowledging it a privilege that he might plead for himself before King Agrippa, whose birth and breeding had been among the Jews, and therefore he could not but be accquainted with the Law and the Prophets, by which Paul desired to have his case determined, whereof the King was the most competent Judge.

2. His Plain Plea consists of many Heads; 1. From the Innocency of his Youth, which he asserts from the Jews Testimony, ver. 4. and from his own Education, ver. 5. 2. From the state of the Controversy, about an Article of the Faith, the Doctrine of the Resurrection, wherein he reflected upon his Adversaries as unsound in the Faith for their denying that very principal of Religion, ver. 6, 7, 8. 3. From his former Pharisaism and Persecution of Saints, which he once thought was his duty and God's Service, verse 9, 10, 11. 4. From his extraordinary call by Christ to become a Convert, Relating the Circumstances of time, place, witnesses and works, v. 12, 13, 14, to 19. and how it was not from any Levity of his own mind, but a Divine Compulsion carried him out of his old Conversation, v. 19, 20. 5. From the injuriousness of the Jews to him, merely for yielding Obedience to this Heavenly Vision, ver. 21. 6. From his Experience of God's protection from all his persecutors, and therefore could not but in gratitude to God (who had hitherto preserved him) serve him with his best in the work of the Gospel, v. 22. And 7. From the harmony of his Doctrine with Moses and the Prophets, &c. ver. 22, 23.

3 The Epilogue, occasioned by Festus 's Rash Censure of him for a mad-man, v. 24. wherein he appeals; 1. To the Sobriety of his own Speech (having more weight than the words of mad-men.) And 2. To the Judgment of Agrippa, verse 25, 26. The upsho of all was, that those very Heathen Judges do again acquit Paul of all Crimes in their opinions, v. 31. To the great Condemnation of the malicious Jews.

The Remarks that may be raised from these Resolves. Are,

First, As the providence of God procured Paul a liberty to speak for himself; So the promised Spirit of God gave him ability of Speech, both were wonderful. So that an Adversary was not found able to withstand the power by which he spake, while he thus freely published the Gospel of Christ, and made not only his own case, but also the Christian Religion publicly known, &c. King Agrippa gave Paul a power to make his Apology, verse 1. though' he sat not as Judge, but as one highly honored by Festus: And the Apostle spake here (through the supplies of the Spirit of Christ, Phil, 1.19.) so Artificially, so effectually, with such evidence and demonstration in his own Vindication, that he plainly Captivated the Consciences of the whole Court (so far as to stop their mouths from contradicting him) and almost persuaded the King to turn Christian.

The second Remark is; It is a kind of happiness to have a fair hearing of our case and cause in the Courts of men: Thus Paul expressed it here, v. 2, 3. which was no sordid adulation, but a plain confession of the truth, for he could not but own it as his great advantage to make his Just Apology before Agrippa, who could not (by his birth and breeding) be altogether ignorant of those points in controversy (about the Messiah, the Resurrection, and the giving of the Holy Ghost) and however he must be a far more competent Judge of such matters, than that Pagan Judge, Festus, could be, who was an absolute stranger to the Scriptures. N.B. This Paul calls an happiness, hoping that, as the King had opened his mouth to make his Defense so he would not suffer any to stop it till he had done, being confident that Agrippa 's opinion and Judgment could not but prevail much with Festus, while he pleaded for his own life, and therefore doth he principally crave the King's patient Audience, styling it his happiness: yet Paul well knew that the true happiness is to find favor with God in the Remission of Sin. Ps. 32.1, 2. and assuredly had not God over-ruled matters, and Paul had not been so eminent by his sufferings, Agrippa (who came into the Court in such a princely pomp, Acts 25.23.) Especially Festus could never have vouchsafed him attention with so much silence and patience.

The third Remark is; A blameless life from our youth upward is a brave encouragement when we come to suffer for Righteousness-sake: Thus Paul here, v. 4, 5. makes a confident appeal (as be had done to Caesar 's Court so) to his accusers consciences, whether they could Justly charge him with any enormities while he was of their Strict Pharisaical persuasion: Hereby he vindicated his Christian Religion from the prejudice of the Jews who cast such calumnies upon Paul, as if he had embraced Christianity as a subterfuge from the abuse of his Pharisaism in former times: This he wisely washeth off and convincingly urgeth, that it was not for any misdemeanors done by him, but for his embracing the Christian Religion which had rendered him so odious and obnoxious to them. Now the Testimony of Paul 's good Conscience was a strong cordial to support him in all these Trials which he had before Felix, Festus and King Agrippa, over and above his Divine Revelation.

The fourth Remark is; The Doctrine of the Resurrection is no incredible Doctrine: This Paul asserts, as the foundation of all Religion, which he calls [the hope of the promise] v. 6. for which the 12. Tribes instantly served God (and all little enough) to obtain a better Resurrection, and everlasting life, verse 7. and for which Article of the Faith, those Degenerate Children of the 12. Tribes do (saith Paul ) persecute me to Death: Yet it is a Credible Doctrine which Pagans (such as Festus was) and Sadducees ought not to deny, v. 8. and the Credibility of it is evidently Demonstrated: both by God's works of Creation, wherein God gave life to that which had it not before, therefore he can more easily restore life, where it once hath been: and by his works of Providence, seeing every spring is a Resurrection of Plants that seem dead in winter.

The fifth Remark is; The great ends and effects for which Christ did Institute and Commissionate a Gospel Ministry, are principally five, for working. 1. Conversion. 2. Faith. 3. Remision of sins. 4. Sanctification. And. 5. Salvation. N.B. All these five be famously specified in Paul 's Commission from a greater High Priest (The Lord Jesus) to preach the Gospel, than the whited wall Ananias was, who had before given him a Commission to persecute the Preachers of it, and who now did persecute Paul for Preaching it, as Paul tells King Agrippa here, after he had given him the whole narrative of his wonderful Conversion, (whereon Remarks have been already made upon Acts 9.3, &c. And upon Acts 22.6. As also upon Acts 8.3.) from Acts 26.9, 10, 11, &c. to verse 18. where this excellent description is: N. B. Now though' these five great works of Conversion &c. be properly, and principally, yea only, the work of Christ (who alone can open the eyes of the blind both of souls and bodies, as he had opend Paul's, &c.) yet is he pleased to put this great honor upon his poor Instruments in his ministry's, by whom he ordinarily works them, and hence are they called coworkers with God. 1 Cor. 3, 5, 6. And 2 Cor. 6.1.

The sixth Remark is; How abominable it is, that among those that profess, themselves to be God's peculiar people, True obedience to the Great God should be reckoned no better than real Rebellion and Treason against sorry mortal man: Thus Paul tells Agrippa, verse 19. the Jews (who pretend themselves to be God's peculiar people) can find no other fault in me, but that I durst not be disobedient to this heavenly Vision, but I preached the Gospel at God's command. verse 20, 21. from whose fury God hath hitherto preserved me. verse 22, 23. Intimating for his own vindication, that he had done nothing but what became a man grateful to God for his daily preservation, (which is not granted to nourish Idleness, but labor) as also, that the truths of the Gospel concerned Agrippa, himself and all princes, as well as the meanest people, for all are one in Christ. Gal. 3.28. Col. 3.11.

The seventh Remark is; Carnal minds, even of mighty men, do pass very uncharitable Censures upon spiritual persons and things. Thus the Pagan Judge Festus Judged Paul a mad man verse 24. as the Captains did God's prophet that came to Jehu. 2 Kings 9.11. and the Friends of Christ, did Christ himself. Mark 3.21. Nor can it be otherwise because of contrary apprehensions, for bad men call evil good, and good evil, Isaiah 5.20, 21. They blasphemously conceive the Gospel to be the foolishness of preaching. 1 Cor. 1.18 It seemeth so to them that perish, but to them that shall be saved, it is the power and wisdom of God, Rom. 1.16. 2 Cor. 4.3, 4. Therefore is it a most dangerous symptom thus profanely to mistake and to distaste the Gospel of Christ, as Festus did here, thinking that Paul had over-studied himself, and by meddling with matters too high for his Capacity, and too deep for his understanding, he had brought himself into a mad melancholy, so he broke forth into this idle and long Tittle-Tattle &c.

The eighth Remark is; 'It is a blessed Attainment for a man to be master of himself when highly provoked, and to be regulated by right reason only, and not hurried by unruly passions. Thus it was with Paul here, verse 25. making his answer with all meekness, with due terms of respect to a Revileing Judge, wherein he well observed Solomon 's saying [a soft answer turns away wrath] Prov. 15.1. Festus had spoke truly so far as to say [Paul had much learning] for he was reckoned an excellent linguist, being skillful by his acquired learning, besides that infused by the Holy Ghost (in the Hebrew ) Syraick, Greek, and Latin Tongues, well acquainted with the Pagan Poets, and a most fluent and Charming Orator, speaking and writing Greek in such a Compt, florid and elegant style, so that Demosthenes 's Orations are but dull pieces compared to some of his Epistles yet Festus was extravagant in censuring that [ Paul 's much learning made him mad ] perhaps he might feel some strange Infleunce upon Paul 's Discourse, and could not ascribe it to the Right cause, the Holy Spirit, but to the spirit of madness, &c. N. B. 'It is true indeed Paul himself confesseth that he had been exceeding mad, in persecuting the Truth, Acts 26.11. And there were some (besides this Pagan Governor) who Judged him as mad in preaching it 2 Cor. 5.13. and in pressing towards the prize which he now persecuted (so 〈 in non-Latin alphabet 〉 signifies) Phil. 4.13. with as much eagerness, as ever he had persecuted or prosecuted the poor saints and servants of Christ, while he made havoc of them, Acts 8.3.

The ninth Remark is; 'It is likewise highly honorable and greatly comfortable when a prisoner at the bar can (beside the testimony of his own conscience) make a solemn Appeal to the consciences of his Judges, that he speaks nothing but the words of truth and soberness: Thus Paul makes his appeal 1. To Festus with all modesty, waving the reflection, he reviled him not (as Christ had taught him, 1 Pet. 2.23.) nor called him whited wall (as he had done Ananias the intruder into the High Priest's office) but gives him his Noble Title though' his person was unworthy, Yet for God's ordinance of magistracy's sake, mildly minding, him according to his own advice, 2 Tim. 2.24, 25, 26.) that his Conscience must tell him his discourse was not like as one distracted. And 2. To Agrippa, to whom he useth a most Rhetorical insinuation, v. 26, 27. which could not but leave a forcible impression upon his heart, persuading him, that he, being Educated in Judea, could not but hear of the Life, Doctrine, Miracles, Death and Resurrection of Christ, &c. all which were done openly, John 18.20. and he could not but believe the Prophets.

The tenth Remark is; So convincing is the power of the Gospel, and the purity of its professors, that at the long run the Adversaries thereof are shamefully confounded, as here. 1. The King is convinced to be almost a Christian, v. 28 he is brought nigh God's Kingdom, yet so clogged with the world as (we do not find) he ever came there: which occasioned Paul to wish (for Agrippa and all his auditory) all the good that was in himself (for the accomplishment of a true Christian) yet to be freed from all the evils that then were upon him, verse 29. 2. Festus is easily influenced by Agrippa to acquit Paul from the Crimes laid against him, yet he would not release him for fear of the Jews: And 3. the malicious Jews got nothing for all their travel, charges, and impudent importunity, but a being branded for a company of cursed Caitiffs, for their thirsting after the blood of the innocent in the judgment of so many honorable personages: Thus are those wretches packed home to Jerusalem with a stigmatizing indelible opprobrious blot upon their names, and perhaps not without horror of Guilt within their Bosoms: Notwithstanding all; those acquitters of Paul, like the Black-moor in the Bath, and the spotted Leopard, Jerem. 13.23. got no saving change by these Transactions.

CHAP. XXVII. Paul 's passage to Rome.

THIS Chapter containeth Paul 's Voyage from Cesarea towards Rome, which may be resolved into two General parts. 1. The Causes of his voyage thither. And 2. The Casualties that came upon him in his passage.

1st. The Causes were three, first, Efficient, which was a decree in court by the Judges, ver. 1. where his companions are named. Secondly, Formal, he must not travel it by Land, least the Jews should lie lurking in the way, to take away his life (according to their old Oath and Design) but he must pass by Sea, v. 2. Thirdly, Material, to wit, the places by which they passed from Cesarea, were Sidon, ver. 3. Cyprus, v. 4. Myra, v. 5, 6. Gnidus, ver. 7. and Crete, v. 7, 8.

2dly. The Casualties in the general was [sailing was now dangerous] towards the depth of winter, v. 9. more particularly they are reducible to three heads. 1. The Antecedents. 2. The Concomitants. And 3. The Consequents.

1st. The Antecedents are the procuring causes of all the sad casualties, namely, the Centurion's too much obstinacy in rejecting the Apostle's advice, and his too much obsequiousness in receiving the Counsel of the Master and owner of the Ship, verse 10, and 11, 12.

2dly. The Concomitants are, 1. A contrary tempestous wind, verse 13, 14, 15. 2. The peril of the place, v. 17, 18. 3. The continuance of the storm for three days, v. 18, 19. 4. Heaving over board the lading & Merchandize. And 5. An utter despair of life, v. 18, 19, 20. in the eye of Reason, &c.

3dly. The Consequents, are the Catastrophe, or comfortable issue▪ 1. Promised by Paul, not only from his prophetic Spirit, but also from an angelical Vision, v. 21, 22, 23, 24, 25, 26. 2. Performed, through the use of ordinary means by night, as the casting of their Anchors, v. 27, 28, 29. The abiding of the Mariners in the Ship, v. 30, 31, 32. The taking of due sustenance to support nature in its strength after Paul had begged a blessing, v. 33, 34, 35, 36, 37. Then the second, unladeing of the Ship, v. 38. Lastly, what was done extraordinarily by day, v. 39, 40. and suffered, v. 41. The Ship is lost, yet all its crew saved, v. 42, 43, 44.

The Remarks from those Resolves are these;

The first is; The disposals of all men (both Saints and Sinners) are determined, as here [it was determined] verse 1. first By God himself the Supreme cause, Acts 23.11. and then by those Subordinate civil Magistrates, Festus, Agrippa, and others with whom the Governor consulted concerning Paul 's passing to Rome. All these great men seem to be self-condemned, in their acknowledging Paul 's innocence, yet not setting him at Liberty; This neglect of Justice they do but varnish over with a pretence of Law fullness and necessity, saying [he might have been freed, had he not appealed unto Caesar.] Acts 26.32. whereas the true secondary cause was, that they durst not do it for self-ends and popularity, for fear of the Jews, but the principal primary cause is here included [it was determined] otherwise by the great God, who disposeth all things according to his pleasure: For Paul 's appeal to Ceasar did indeed bind them up only from condemning the prisoner till Nero had heard him, but not at all from setting him at Liberty had they pleased, because Paul might have with-drawn his Appeal, and enjoyed his freedom, seeing Nero had not yet made those Sanguinary Laws, whereby the profession of Christianity became a Capital Crime: N. B. This is comfortable to consider, that even great men cannot do what they please against the Saints, but what the great God pleaseth.

The second Remark is; Saints do share with sinners in matters Secular and External: 'It is said expressly [ there were other prisoners beside Paul] v. 1. that must all be packed together to Nero 's Court at Rome: They are mingled (the good with the bad) in the same misery: Time and chance (saith Solomon ) happeneth alike to all, Eccles. 9.11. To the one as well as to the other, especially in common Calamities, for Hezek • ah 's pride did contribute to the Babylonish Captivity (wherein the good Figs were involved with the bad) as well as his Son Manasseh 's Abominations: Tho' they be thus Jumbled together in this lower world; yet the Righteous Judge will at last place them in very different conditions in another world, Mat. 25, 34, 41, 46. And Luke 16.25. This may comfort us also.

The third Remark is; 'It is a great comfort to the afflicted to have good Companions in their affliction: Optimum Solatium est Sodalitium: Comes pro vehiculo est, & Solamen miseris socios adhibere Doloris: Society is a Solace, a Comerad is a Chariot and 'tis a comfort to have Companions in misery. Thus it was a great comfort to Paul the prisoner here to have two such good Companions in this perilous passage, as were Luke (the holy Penman of the Acts and of the Gospel ) and one Aristarchus, ver. 2. a man of some Note▪ being one of them that was laid hold on in the uproar at Ephesus, Acts 19.29. He was Paul 's fellow-Traveler, Acts 20.4 and his fellow-worker also, Philemon v. 24. And now is become also his Fellow prisoner, Col. 4.10, 11.

Upon this account did David so sadly bewail the loss of his sweet Companion, his dear Jonathan. And Paul likewise counted it a singular mercy to himself that his dear fellow-Labourer Epaphroditus recovered from a dangerous sickness, Phil. 2.27. Yea and John found himself furthered by the Graces of his Elect Lady, 2. Ep. ver. 12.

The fourth Remark is; God raiseth up Friends to show favor to his afflicted Servants, if not in sight yet in despite of their Adversaries. Thus Julius courteously treated Paul, the Captain was kind to his prisoner and gave him liberty to go unto his friend's to refresh himself, verse 3. This was a great favor from a Pagan Centurion to let him walk abroad into the fresh air (though' with his keeper, as their manner was) to refresh himself, this had been Felix's charge that Paul should be courteously handled in his former commitment, Acts 24.23. But it was an additional favor from God to find him friends in Sidon, such Saints as he could comfortably converse with, and such as he Received refreshment from, even, needful accommodations for his tedious Voyage, &c.

N. B. There is much comfort in the Communion of Saints both in the Church Militant and Triumphant: This the Antient and the Modern persecutors labor to prevent by confining Christians to Islands and such retired prisons where they could not have access one to another: That it was now better with Paul, was of God who had promised him his presence, Acts 18.10. who indeed was with Paul, after a wonderful manner, in all his Sufferings: He all along experienced the truth of God's word, which he Records himself (from Josh. 1.5.) Heb. 13.5, 6. All this is writ for our instruction and comfort that we may (as Paul did) put also our trust in him who will not fail or forsake us.

The fitfh Remark is; The fittest Seasons ought to be well observed for all undertakings sacred as well as Civil and Secular. Winter Journeys and Voyages are unsafe as well as uncomfortable: Hesiod hath a good rule [ 〈 in non-Latin alphabet 〉 . A sit opportunity is best in all things] and Solomon saith [there is a time for all things.] Eccles. 3.1, 17. and everything is beautiful in its Seasons, v. 11. A season is that part of time which hath a beauty and Luster upon it above all other parts of time: This Winter-Voyage (about our October ) was unseasonable, For, 1. The wind was contrary, v. 4.2. They sailed but slowly for many days, v. 7.3. So that much time was spent to little purpose, verse 9. And 4. Sailing was now dangerous, v. 9. Having at that time little light, long nights, Thick Clouds, dark weather, and raging storms; therefore Paul advised to winter in the fair Havens till March, but the Centurion. not knowing that Paul was inspired with a Prophetick Spirit, trusted the Master of the Ship in his own faculty before him, v. 8, with 10, 11, 12.

N.B. As all this holds true in the Letter and History; So it doth no less in the Spirit and Mistery: As, 1. How many spend, yea spill, their many days of the fair Summer of their youth before ever they bethink themselves of launching forth towards the fair Haven of Heaven: This is deferred until the Winter of Old age (which Solomon calls an Evil age, Eccles. 12.1.) come upon them. 2. Whenever we set forth and in earnest do cry [have over for Heaven] we may be sure the winds will be contrary, as here. 3. Such as serve God instantly night and day (as they did, Acts 26.7.) yet do sail forward but very slowly, for many days, as here. The Righteous are scarcely saved, 1 Pet. 4.18. That is, they have much ado to get to heaven. 4. We triffle away much precious time, which is not only spent but spilled. We might ofttimes bestow our time better than we do. Cato held him a wise man who was able [tam otij quam Nego • ii Rationem reddere] to give an account of his leisure as well of his labor. The common complaint is, we want time; but the truth is, we do not so much want it as we do foolishly waste it. 5. Sailing to Heaven is always dangerous (as here) we are set about with Pirates, Rocks and Quick-Sands. 6. How many (as here) will most believe them, who have the least skill when their Souls are like to suffer Ship wrack trusting more to carnal wisdom, than God's sure word of Prophecy. God saith, Believe the Prophets, so shall ye prosper, 2 Chron. 20.20. but men cannot be got to believe, till they come to feel, as Pharaoh did. There be many such Solomon 's Fools (as those Mariners were) that will pass on and are punished, Prov. 22.3.

The sixth Remark is; Paul 's Ship here gives a Graphical Description of the Militant Church, tossed with Tempests and not comforted in her Afflicted State, Isa. 54.11, &c. N.B. This Congruity is Various, As,

1. Both meet with unexpected disappointments: Thus they here did [ supposing they had obtained their purpose, &c.] verse 13. being close aboard on the Shore, but immediatley an Euroclydon (called the Seaman's Plague, and the Mariners misery) arose, caught the Ship up from Shore under its sole power, so that the Sails (not being stricken upon this Sudden surprise) had like to have overset her and the Mariners had no command of her with either Rudder or Anchor, v. 14, 15. Thus the Church (especially when the makes flesh her Arm) meets with stormy blasts which blows her from her supposed shore, drives her drift lee ward, and maketh many times the strongest Sinew of her Arm of flesh t • crack, as former and latter ages know by smarting. Experience. God (and not man) must be the Church's Arm every morning, Isa. 33.2. If not [Fallitur Augurio spes bona saepe suo.] Her hope oft fails by her mistakes, &c.

2. Both need under-girding. The Mariners first feared the Boat, lest it should be broke in pieces by the Storms beating it against the ship, verse 16. but next they fear the Ship's foundring, therefore they under-gird her with Cables to keep her sides close and tight together, verse 17. Thus the Church in a storm (when the blast of terrible ones is like an Euroclydon, or Tempest against her walls, Isa. 25.4.) needs her undergirding by the everlasting Arms of Jehovah underneath her, Deut. 33.27. Thus the love-sick Spouse was under-girded, when Christ's Left hand was under her head, and his Right hand embraced her, Cant. 2.6. and 8.3. The wounded side of that God-man (Christ Jesus) is the Church's Covert from the Tempest, Isa: 32.2. Mic. 5.5.

3. Both are brought to an hopeless Estate. How forlorn was this Ship here, when lighting her of Merchandise-Goods, &c. could not secure them, verse 18, 19. No Light of Sun or Stars to comfort them, no hopes left to save their lives, verse 20. Thus is it with the Church often, a great damp is upon her hopes, because a great death is upon her helps: There is no hope, Jer. 2.25.

N.B. The disparity lies in this, that whatsoever wind bloweth, blows good to her, be it North or South, can 4.16. and herein is the Church happy.

The seventh Remark is; God delights to deliver those that are forsaken of all their helps and hopes of Deliverance: Thus it was here in the eyes of Reason and 〈 in non-Latin alphabet 〉 as to the Natural Events from secondary causes; their case was desperate which made them part with their Goods to save their lives, yet all would not do, but they despaired. Then comes Paul to comfort them from God (who reserves his holy hand for a dead lift) verse 21, 22, 23, 24, 25, 26. wherein he, 1. Minds them of their misery which their Disobedience to God had brought upon them. Then, 2. He cheers them up with assurance of their security from the good warrant of Divine Authority.

And, 3. He fore tells they must be cast upon a certain Island, which, when it came to pass, did (as by a sign) induce them to believe the Rest, all ordered by God not by chance.

The eighth Remark is; The wicked are delivered from Temporal destruction for the sake of the godly, who live among them and intercede with God for them: Sinners are saved, spared and favored for the Saints sake: As here two hundred threescore and sixteen persons, verse 37. (all Heathens excepting Luke and Aristarchus ) are saved for Paul 's sake, verse 24. who had prayed for them, and had begged their lives of God, as Esther did the lives of her people at the hands of King Ahasuerus, Esth. 7.3. Thus God spared Zoar for Lot 's sake, and at his prayer for it, Gen. 19.19, &c. And he would have spared Sodom for the sake of ten Righteous persons (could that small number have been found in it) at Abraham 's prayer, Gen. 18.32. And there Abraham left begging, before God left baiting. N.B. Oh! what fools and mad-men are the wicked in seeking to destroy the Godly, for whose sakes themselves are preserved. God saith to the Wicked concerning his Servants, as the Prophet once said to wicked Jeboram [ surely were it not that I regard the presence of Godly Jehoshaphat, I would not look toward thee nor see thee ] 2 Ki. 3.14. One innocent person may deliver a whole Island from destruction, Job 22.30. What abundance of good does one holy man in a place; these hundreds of men fared better, both in soul and body, for one holy Paul 's sake and means.

The ninth Remark is; The same God that ordained the end, oradined also means in tendency to that end; and therefore to divide asunder what God hath Join'd together (in neglecting ordained means) is no better than a presumptuous tempting of God. This great truth is here demonstrated by these divine words [except these ship-men (that were about to escape in the boat) abide in the ship, ye cannot be saved] ver. 30.31. notwithstanding God's promise mentioned, verse 24. That they should all be saved, not because the will of God, or his power to save, or the truth and efficacy of his Promise did depend upon second causes, as if all these were made effectual only by a virtue from the means, whereas in truth the means are made efficacious only by a virtue from the will, power and promise of God: God is not tied to them, yet ordinarily and usually he doth work by them, when he can work with them, that we may not neglect the use of them, that are ordained by him.

Thus David shall have the victory, but it must be by the means of an Ambush, 2. Sam. 5.19, 24 and man shall be nourished, but it must be by his labor, Psalm. 128. v. 2 Many more such Instances might be given: yet so, as God works all in all by those means, N.B. for the Grass, Corn, Trees were created by God, before he Created the sun, moon and stars, by the Influence whereof they now are and do grow. Sometimes God (to show his Sovereignty) doth work without means: It is all one to him, to save by few, or none, as well as by many, 2 Chron. 14.11. and his Omnipotency can work against means also, by Suspending the power and operation of natural causes, as when the fire burnt not, the water drownd not, the Rock yielded water and the Iron swoom, the Sun went back ten degrees, &c. As God likes not to be tied to means, so, nor that we, having his promise, should, in defect of the means, doubt of his providence: God will be trusted, but not tempted by a willful neglect of due, lawful means. The care of the means belong to us, but the care of the end belongs to God: Whosoever neglects the means under any pretence of a promise, doth not rightly believe in him, but plainly and presumptuously tempts him, &c. N. B. These mariners had been willing enough to make use of all other [means for their safety,] as undergirding, unlading, &c. and [wishing for the Day] verse 29. (Oh! that we wished so much for the Day of Redemption) to make use of more means, yet missed in this, the means God required.

The tenth Remark is, God's Gospel-stars shine most in the night, and their splendor is best seen in time of trouble: Thus was it here, while this Ship's-crew had a smouth sea, and a calm season, Paul lies on the Deck as a poor contemptible prisoner neglected of all, but now, in this eminent danger, God makes him the only Counselor and comforter unto this great company. Common calamity made them comply with that counsel and comfort which came from one in chains amongst them, Paul reproves them for rejecting his advice of wintering in Crete, v. 21. yet now the storm having becalmed that refractory mind, they are mindful to follow his Direction, in taking some food (having had no set meal for fourteen days through the consternation & horror of death, and in admitting Paul to become the Chaplain of the ship for craving a blessing and for praying to God for their farther preservation, verse 33.34, 35, 36, 37. yea and for praising God also both for their safety hitherto, and for present sustenance, &c.

The eleventh Remark is; How willing are men in distress to part with all things for preserving their lives, which yet are but short and mingled with misery, Job 14 1.2. These sea-faring men are found here three times lightening their ship of her lading as, (1.) Verse 18. The merchandize is cast over board there. (2.) Verse 19. All the ships furniture, for either ornament or munition and defense, &c. is heaved over also to make her draw less water, for fear of rocks and quick-sands. And now (3.) Ver. 38. goes overboard the very wheat they had provided for their daily bread, being come to the same mind with the Philosopher in the like case, who resolvedly cried in the same Act [better our goods perish for us than with us.] of heaving all over into the sea. N.B. What a wonderful work of God was here upon the hearts of those poor Pagans, thus to venture their lives merely upon the credit of Paul the prisoner's persuasions; They parted with all they had to live upon, only upon his word, that they should want wheat no more in the ship.

The twelfth Remark is; God's delivering power is most gloriously manifest, in the most deplorable extremities, as here. 1. In their desperate running the ship a shore, hoping to save their lives, verse 39.40. Through many tribulations we must enter into the kingdom of God, Acts 14.22. and 2. Tim. 3.12. Paul experienced what he taught for a truth here: God preserves his people, brings all safely off at last, but it is by storms and tempests, and it may be we must suffer shipwreck of all, in this world first, and then be delivered, as here. Oh! let this God be our God, forever and ever, Psal. 48.14. God teaches the mariner his Art, as well as the husband man his, Isa. 28.26. and all men theirs. 2. In running a ground where two seas met that broke the ship. Ver. 41. Our last encounter at death will be sharpest, as theirs was here at shore. 3. In counseling to take away his life for whose sake theirs were saved, verse 4.2. This is the common lot of Christ's ministers who look not for their rewards below, Luke 14.14. 4. In putting it into the centurion's heart to defeat that barbarity and to save him for whose sake himself was saved, verse 43. 5, In God's performing his promise to a Tittle, they all were saved (even the soldiers that make it a play to kill men, 2. Sam. 2.14.) Verse 44. Thus God's goodness overcomes man's badness reserving them for afterward, if not led by it to repentance. Oh! that men would praise God, Psal. 107.15. for his goodness, none can deliver after this manner, Daniel 3.29. per Angusta ad Augusta. God brings through misery to felicity.

CHAP. XXVIII. Paul at Malta and Rome.

THIS Chapter Resolves itself into two general Heads, first Paul 's abode at Malta. And secondly his passing on to Rome. In the first is Represented the Transactions of Paul in the Island Malta, which are three-fold, 1. His Entertainment there, both by the Inhabitants in general (both at his coming among them, verse 2. and at his departing from them, verse 10.) who shown him, and his ship-wrack'd Companions, no small kindness: And by Publius in special, the Governor of the Island, verse 7. 2. His Eminent Danger of being stung to death by a Viper out of the Sticks laid on the fire to warm and dry them, verse 3. Which venomous beast he shook from off his hand, without harm, into the fire, verse 5. as the Danger made the people defective in their undervaluing the Apostle, verse 4. So his deliverance from the danger transported them to become as much excessive in their over-valuing, Paul, verse 6. Then, 3. The miraculous Cures Paul wrought there, both upon the Governor's Father, verse 8. and upon many of the sick people, v. 9, &c.

The 2d. general Head contains in it, (1st.) The Terminus a quo, or place from whence Paul went with the means of his departure, verse 11. (2dly.) The places by which he went, namely, Syracuse, verse 12. and Puteolum, verse 13. (3dly.) The Terminus ad quem, or place whither he went, namely, to Rome, verse 14. N.B. Where we have recorded;

1st. His Entertainment there, which was courteous both from the Roman Brethren, who kindly met him upon the Road to Rome, verse 15. and from the Roman Captain to whom he was committed, in whose eyes Paul found favor, so that he was a prisoner, and no prisoner, having much liberty, verse 16. Tho' he was a prisoner long, verse 30.

Then, 2dly. His Action there, 1. In Special, with the Jews, to the chief of whom, He Apologetically Declares his case, verse 17, 18, 19, 20. They resent his Apology, well, yet request his larger Relation concerning that reproached Christianity, ver. 21 22. This was done at the time and place appointed by the Chief of them to a greater Auditory of Jews, verse 23. but with various effects, verse 24, 29. some believing and others not. This gave occasion to the Apostle to rebuke them sharply for their affected ignorance, and to threaten them with utter rejection, verse 25, 26, 27, 28. into whose stead (saith he) God would call in the Gentiles. Then, 2. In general, preaching to all Comers in his own hired house without disturbance for two whole years even in Rome-Heathen, verse 30.31.

Now follow the Remarks from these afore-said, in order;

The first Remark is; What God doth truly fore-tell, shall Assuredly be fulfilled: God had foretold by Paul, that they should, after shipwreck, be cast upon a certain Island, Acts 27. v. 22.26. which was now fulfilled, Acts 28.1. being before by Paul given as a sign unto the Ship men to evidence the truth of all he had told them, that when it came to pass, they might be the more induced to believe the rest of his Religious discourse to them. N.B. And this effect it probably had upon them, that finding Paul 's fore-tellings fulfilled (when cast upon the Island) they saved him (who foretold of that truth from being killed by the Soldiers, Acts 27, 42. and the fulfilling hereof was a wonderful work of God, for it was the Seamens choice to fall in here, seeing, 1. The Ships eye (in that hideous storm) could not face the wind (as 〈 in non-Latin alphabet 〉 signifies) but they were forced to let her drive, and run a drift to the leeward whether the wind would drive her, Acts 27.15. And 2. 'It is said expressly that when they were driven on ground, the Seamen knew not what land it was, verse 39. nor where they were (probably wanting those Sea charts, common now in Navigation ) but God knew it and thus ordered it (for both winds and Seas obey him) to fulsil what Paul had fore-told.

The second Remark is; The humanity of those Heathens to those who had suffered Shipwrack may rise up in Judgment and condemn the inhumanity of many called Christians toward such under the same sad circumstances of losing both Ship and Goods at Sea. How kind and courteous were those Barbarous people (whom both the Grecians and the Romans scorned for their Rudeness and Barbarity) unto Paul and his Shipwrack'd company, here, verse 2. In their Philanthropy (the word here used) or compassion unto Mankind in misery, affording them all friendly Accommodations.

N.B. How far short of this is the custom even of Christian Countries, where a Royalty is granted for Seisure of all Shipwrack'd Goods that come to shore, and scarcely is a fire found to dry the cloths and warm the Bodies of the Seamen sustaining all this loss, yet saving their lives bp swimming to shore. This is not a remembering to entertain strangers, &c. and to have a fellow-felling with those in adversity (putting their Souls in our Souls stead) Heb. 13.2, 3. James 2.16, &c. But 'tis rather an additional affliction to affliction. &c. Christians should be more ashamed to come short of those Barbarians herein, than to imitate their merciful humanity: The Barbarous are Human here, but the human be now Barbarous.

The third Remark is; No sooner hath one affliction passed over and is gone from God's Servants, but presently another comes upon them with a fresh Assault, &c. Velut unda supervenit undae, as one wave of the sea doth Immediately succeed another that is broken and spent. Thus was it here with this poor prisoner Paul, as if it had not been enough that he was carried captive in chains (which could not but be very obnoxious to him in his shipwreck, having his right hand chained to the left hand of the soldier who was his Keeper) Acts 28.16, 20. but he must also swim to save his life upon some board of the broken Ship; And when he had escaped this Eminent danger, getting safe to shore, and kindling a fire to dry his Cloths and warm his Body, but immediately a Viper bolts out of the sticks (which he laid upon the fire) and fastened upon his hands, verse 3. as that venomous Beast useth to do when it biteth: And 'tis a Creature so full of poison, that not only its biting, but also (some say) its very breath is mortal and deadly. N.B. As there was a natural cause of this Venemous Beast's bouncing out of the fire; For 'tis the Nature of those cold Creatures, when being benumbed with cold they lie without Motion, but this beast being now refreshed with the warmth of the fire, began first to stir itself, and then leaped forth, &c. So there might be also a preter-natural cause of the Viper 's fastening upon Paul 's hands more than of any other of his companions, for no doubt but that old Serpent the Devil (whose design was to destroy Paul, who had already destroyed much of his Kingdom ) must have an hand in this intended and expected mischief. Thus, many are the troubles of the Righteous (which come like Job 's Messengers, treading upon the heels one of another) yet this is their Comfort, The Lord delivers them from all, Psal. 34.19.

The fourth Remark is; Great and Grievous dangers befall gracious Souls: So was this to Paul (as well as his Shipwrack;) If the nature of the Viper be considered, which some derive from Vivi pera because contrary to the Nature of other Serpents (which all do only lay Eggs, as the Cockatrice, Isa. 59.5, &c. ) The Viper brings forth living Young ones: Others say this Serpent is called Vipera, quia Vi pariat, she brings forth her young by force, for her young ones gnaw their passage through the Dam's sides, so come forth with the Dam's destruction. And Galen telleth, that the Viper 's Conception is conveyed by the mouth, at which Copulation the Female biteth off the head of the Male, and when her young come forth, they eat through her entrails; and so she perisheth also. N.B. Thus the young ones seem to revenge the death of their Sire (the Male ) upon their Dam (the Female ) As she destroys him in Coitu or Copulation for their Conception, so they (too preposterous to stay their full time in the womb) destroy her in partu, or in the Birth, by breaking down the walls of their Mothers house to be gone before the due time for doing mischief, which they begin at home against their own Mother, but do carry it on against all mankind they can come at in their way.

N.B. Heredotus excellently observeth, that the Vipers, thus destroying one another, was purposely ordered by the great God, least those Venemous Animals should too much Multiply to the prejudice and damage of Mankind: Therefore we see, that all Beasts and Birds of prey are comparatively Barren (bringing forth very few young ones) whereas those that are prey'd upon are exceeding fruitful, least the latter should be destroyed by the former. Father Ambrose, in his Hexameron, calls the Viper Nequissimum genus Bestiae; A most poisonful Destructive Creature. Therefore both John the Baptist and our Dear Jesus calls the cursed Pharisees [a generation of Vipers.] Matthew 3.7. and 12.34. and 23.33. As if worse than the worst sort of Serpents, seeing they pretended to be better. Vipers Teeth are buried in their Gums, so that one would think they could not bite (thus it is with Hypocrites, &c.) Yet Pliny affirms [Viperarum Morsus sunt Insanabiles] their bitings are incurable. Lib. 11. Cap. 37. N.B. Mathiolus tells of a Country-man, whom he saw, who, in his mowing of a Meadow, happened to cut a Viper in two with his Sithe, and thinking she had been quite dead, he takes up with his hand that part which had her head. But the enraged Beast shakes her head, and miserably bites the Mower upon his hand, and then leaps up to his Mouth (as they commonly do) into which she spewed out her poison, whereof the man immediately died.

N.B. And Historians Relate, in latter times, How the Tartors dip their Arrows in the Venom of Vipers mingled with Man's blood, whereby they became notoriously obnoxious and Mortal to the Christians against whom they warred.

All this doth plainly demonstrate how great was Paul 's danger, when such a mischievous Beast fastened upon his hand: Yea those very Barbarians, when they saw the Venemous Viper hang upon his hand, they were so apprehensive of his danger, that they looked upon him little better than already a dead man (as those Israelites stung with the Fiery SERPENTS in the Wilderness without the appointed Remedy presently died) whom vengeance would not suffer to live any longer, verse 4.

The fifth Remark is; As gracious Souls may meet with very great dangers, so the most great God doth most graciously grant them very great deliverances, as he did here to his gracious Apostle, not only from being drowned by the late Shipwrack, but also from being destroyed by this present Viper. N.B. The very light of Nature led those Barbarians to some Right Sentiments concerning Divine Vengeance, especially of God's Revenging the Sin of Murder, hence the Heathens called one of their Furies, Tisiphon, which signifies, a Revenger of Murder: And they took Vengeance (called here 〈 in non-Latin alphabet 〉 ) the same with Nemesis, to be a Goddess, the daughter of Jove (as Hesiod said) that is, of Jehovah, and sat upon his Throne, the seat of Justice, &c. Those rude notions were found even in the fall • n Nature without the light of the holy Scripture, that notorious Miscreants and Murderers (though' they escape for a time) yet are liable to the heavy stroke of Divine vengeance, as those Barbarians looked upon Paul, as some Murderer (because they saw him in chains) and now the Viper must dispatch him in a way of Justice: N.B. All this shows that even blind Nature herself will not be blinded nor blind-folded so far, as to a total expunging of that mighty Maxim out of man's mind, namely, that though wicked men may be as wicked as they will, and harden their own hearts for a time against all fear of punishment from a Sin-revenging God, yet vengeance will overtake them at last, therefore did those Barbarians look when Paul should have swollen with the Viper's venom, & fallen down dead among them, verse 6. This their Expectation made the miracle of Paul 's preservation the more manifest: Tho' this people had some right (but still rude) notions of Divine vengeance, yet were they under a threefold Mistake, (1.) In confining the punishments of wicked men wholly to this Life. (2.) In judging of Men's states by outward Events. And (3.) In being too hasly in censuring before they saw the final issue: Hereupon arose their rash Judgment upon Paul, according to the common custom of the world, which judge all that they see afflicted to be notoriously wicked.

N.B. But oh! How the God of Nature had chained up Nature, and muzzl'd up the mouth of this Venemous Beast from biting Paul, as God had done the Lions from devouring Daniel in the Den of Lions. Paul shakes the Viper off into the fire, from whence it came, without any harm, & was then burnt in it: When the Barbarians saw this Miraculous deliverance, then deemed they him a God, whom they had deemed a Devil.

The sixth Remark is; The most wise God would never permit any evil to be, unless he knew how to produce some great good out of every evil. As here, this Viper came not by chance upon Paul 's hand, but it was directed thither by a secret Divine Providence for making Paul (the poor contemptible Prisoner) still more famous as a Prophet of God upon the Land, as before he had been upon the Sea, in foretelling what would befall them by that direful Storm. N.B. When all the spectators behold Paul shake the venomous Beast from off his hand into the fire, and that with so much confidence, and without the least detriment, they must rationally be very much moved with Admiraration, observing how the natural property of that venomous Viper was so marvelously restrained, by an invisible over-ruling power of God for Paul 's preservation. Hereby God magnified his Minister of the Gospel, performing the promises (recorded Mark 16.18. and Luke 10.19. and Psal. 91.13.) even according to the literal sense of them. No Serpent could hurt him, because (saith Oecumenius ) sin had not softened his flesh to make it penetrable to the Viper's teeth; or rather, because Natural Agents cannot act or exert their Natural Powers without the concourse and concurrence of supernatural Providence. And this new Miracle (in suspending the Divine Concourse) God was pleased to work both for the confirmation of Paul 's Authority of a Prophet among his own shipwreck'd Companions, and also for the better preparation of those poor Barbarians to receive the Gospel by Paul 's Preaching to them. N.B. Thus, as the skillful Apothecary doth make out of the Flesh of this very venomous Beast (the Viper) that most wholesome Theriacle (which we for shortness call Treacle) so named from this very name [Therion] here, Acts 28.4. Even so, and much more than so doth the Lord here make this Sovereign Treacle aforesaid, out of this very Viper which fastened upon Paul 's hands. If sorry Man can extract an excellent Antidote out of the rankest Poison, how much more can the most wise God draw forth the greatest good out of the greatest evil? as he did out of the Fall of the first Adam, and out of the Death of the second Adam, &c. If Man had not sinned, God had not died, &c. N.B. And would to God we could learn to shake off Satan's Temptations from off our hearts (as Paul did this Viper from off his hands) never to return more; as is the common Opinion, that after this Miracle, this Malta was ever freed from all poisonous Creatures, as is our Ireland, &c. No venomous Animal can live upon Irish Earth, or in Irish Air, &c. However, let us thus shake off all slanders cast on us thus, or at least make, Treacle, a good use of them.

The seventh Remark is; God will honor his Gospel and the Ministers of it in despite of evil men who despise both it and them. As God moved those Barbarians to change their minds (when they saw Paul 's first Miracle of shaking off the Viper without harm from her venom, which is always deadly, especially in those Hot Countries ) and to repute him such a God as Hercules was, who killed a Serpent in his Cradle, and whom the Inhabitants of this Malta worship'd. N.B. Thus Paul had been Deified before for his Miracle of healing a Cripple, Acts 14.11. though' there they soon changed their minds (quite contrary to those here) in stoning him after for a Devil in the shape of a Man. Those Islanders were of a better Behaviour (though' Barbarians ) toward him, which they largely testified at his farewell from them, verse 10. as well as while he abode amongst them for the three Winter Months in Malta, in which time and place he wrought more Miracles, and was honored with more Honors, beside, that Honor of the People, Publius (the public Magistrate of Malta, set over the Island by the Romans ) must honor Paul with Entertainment, and for his sake all his shipwreck'd Companions; he thought it not below him, but rather an honor to himself, to treat a Reputed God, from whom he might expect (probably) some favor for his Aged Father, who was then grievously tormented with the Gripes, the Tormina, or Torture whereof had forced the Old Man into a Fever; therefore doth Publius not only prepare Room enough in his Palace for harbouring Paul, and two hundred seventy six persons with him (who all, even the Captain whose Prisoner he was, fared better for him) but he also brings Paul to pray for his sick Father, who was (through God's hearing his prayer) perfectly cured thereby, verse 7, 8. Nor was this all the Honor which God graced his Servant Paul with in, this second Miracle also, but he must work more Miracles for the People, as well as for their Prince, in his Old Father, verse 9.

The eighth Remark is; God's care and providence over his pious and painful Servants (in all places where they are scattered) is much to be admired. As here for Paul; God took care of him for his preservation both by Sea and Land: He improved it accordingly, not in Idleness, but like a true Labourer in the Lord's Vineyard: He honors God, and God honors him, according to what God said to Eli, 1 Sam. 2.30. N.B. No doubt but the Apostle was more grieved when those Barbarians thought him a God, than when they thought him a Murderer (though' their ignorant minds, through the corruption of Nature, hurried them from one Extreme into another in both those Mistakes) because hereby God was Robbed of his Honor, while it was ascribed to a Mortal Man, (which yet the Papists do practice) therefore when Paul visits Publius 's Father, he shows how he could do nothing of himself, but begs of God ( who kills and makes alive, 1 Sam. 2.6.) for his Father's Recovery, which God graciously granted at Paul 's prayer, &c. N.B. That Publius might be well Repaid for his Labor of love to Paul and his Companions, in not suffering them to lie in private Inns (where all Accommodations are costly, especially to so vast a Company, who had all lost their All, &c. ) but making Provision for them all upon free cost in his own public Palace. N.B. Such and so eminent Hospitality in this Heathen to the Distressed, is rarely to be found among Christians, though' as great as he, yet scarce so good as he; therefore, God granted Paul 's prayer for his Father, who was sick of a Fever. Paul lays his hands upon the sick and heals him. God rarely refuseth to Reward those that Relieve men (especially his Saints) in •• isery, even in this World, besides that Reversion of Reward which he reserveth for them in the World to come. Moreover, God by this means recommended the Ministry of Paul both to the very Soldiers (who would have killed him in the Shipwrack) and to Publius himself the Public Governor of the Island, yea and to Publius 's People also.

The ninth Remark is; Where God giveth his Gospel to any Place or People, he commonly magnifieth it for its better acceptance, where it is given in mercy.