The Apostolical History
5. In the next place, he exhorts them, To yield due obedience and subjection [Chap. 13] to Magistrates. For every lawful power, ruling according to righteousness, is God's ordination; and he that resists and opposes such a power, sets himself against God's ordinance, and so brings upon himself punishment , as well from God as the Magistrate. For the office of the Magistrate is ordained by God, (and to such he enjoins this conscientious obedience), to restrain and punish wickededness, and to encourage what is good and praise-worthy. The Magistrate is the Minister of God for the good of men, and ordained for this end, to keep up good order in the world, being armed with the sword of power to punish those that are wicked and exorbitant. Therefore, he shows, it is necessary they should be subject, not only that they may avoid the anger of the Magistrate, but in respect of God's command, who enjoins this subjection. And for this cause, ( viz. the avoiding wrath, and to perform their duty towards God), he tells them, they ought to pay tribute to Magistrates, as to the Ministers of God, who are continually employed in the defense of the public peace and tranquility, and in maintaining justice, righteousness, and good order among men. And seeing justice requires us to give everyone their due, they ought to pay to Magistrates, (whether supreme or subordinate), tribute, custom, fear, reverence, and honor, according as their respective places and degrees require. From Ver. 1, to 8.
6. Having exhorted them, to pay every man what they owe him, whether money, service, or respect; he tells them, there is one debt they can never be quit of, but must be always paying, and that is, to love one another; which duty if any man perform absolutely, and in all respects as he ought, he may be said not to have performed obedience only to one or two Commandments of the Second Table, but to have fulfilled them all. For all of them (many whereof he enumerates, though not in order) are branches, and parts of that great duty of Charity, and loving our Neighbor; so that he that truly loves his Neighbor as he ought, will not injure him in anything, whether in his life, wife, goods, good name; and so fulfills the Law. From Ver. 8, to 11.
7. This duty of loving one another, he shows, they should the rather perform, seeing they were not unbelievers now, and in the dark night of ignorance as formerly, but the Gospel-light had arisen unto them, and therefore it was high time for them to rouse up, and awaken themselves to a performance of those duties, which that glorious revelation called them to; and the rather, because now they were come nearer salvation, (which is the end of their race, 1 Pet. 1.9. ), than when they first believed. As therefore they that run a race, the nearer they come to the stand, the faster they run; so should they increase more and more in holiness, the nearer they come to their end. They should remember that the night of Heathenish ignorance and gross darkness is in great measure past, and the Gospel-light hath dawn'd upon them; therefore they should renounce the works of darkness, and put on the armor of light, that is, all manner of Christian virtues, (which become those that walk in the light, and are both the habit and armor of a Christian), whereby they may be armed to combat Satan, and all their spiritual enemies, [1 Thess. 5.8.]; and they should labor to walk piously before God, and honestly and fairly before men, as becomes those to whom the glorious light of the Gospel hath appeared, abstaining from all intemperance, and filthiness, from all strife and envy, and should put on Christ and his righteousness, by Faith, deriving virtue from him to enable them to all holy walking, and should adorn themselves with an holy imitation of his virtues, not making provision to satisfy or please the inordinate lusts of the flesh. From Ver. 11, to the end.
[Chap. 14] 8. He comes now to give some directions concerning the right use of Christian liberty. It seems, some of the Jews at Rome, (who had given their Names to Christ), thought the observation of the Ceremonial Law, (as to meats and days), was yet to be continued; for the Council at Jerusalem, Act. 15. left them to a free use of those Ceremonies, till the Gospel shining forth more clearly to them, should convince them that they were to be laid aside. But the believing Gentiles being fully persuaded of their freedom from this yoke, and of the liberty given them by Christ, refused communion with those Jews that lived after that manner. Among these therefore there arose a dissention which hindered the work of the Gospel; the weak censuring the strong, as profane, for using such a liberty; and the strong despising the weak, as over-scrupulous in not using it. Hereupon the Apostle, that he might obviate this evil, goes in a middle way, admonishing the believing Jews, that they should so follow their own opinion as not to condemn the believing Gentiles, who were otherwise persuaded; and he admonishes the believing Gentiles, that they should not refuse communion with the believing Jews, who still adhered to some of those Ceremonial observances; but though they were weak, as to the knowledge of some points of the Christian Faith, yet they should receive them into their fellowship, and not take upon them, to judge their thoughts , whether they used those things as necessary, or as things only profitable for the time. He tells them, he understood, that the strong among them, and such as were well-grounded in the liberty Christ hath given under the Gospel, thought they might freely eat anything: Others that were weak, rather than eat any meats forbidden by the Law, [see Lev. 11.8.], contented themselves only with herbs. The case being thus between them, he forbids them both from censuring each other, and that for divers reasons. 1. Because God hath not rejected either of them, but called the one as well as the other to the knowledge and belief of his Son, and so received them into his Family. 2. They are both Servants of Christ; he is Lord of all. And therefore (says he) consider, O man, whether thy Brother stand, and continue firm in the Faith , or whether he fall, and sin against God, he standeth or falleth not to thee, but to his own Master. Thou hast no authority to judge him, look thou to thy own standing. Neither do thou, O Jew, who seest the Gentile use his Christian liberty as to meats and days, judge him as profane, and suspect his Apostasy from the Faith; for God (who is able) will preserve him from such a fall. 3. As to that other matter, [ viz. the observation of days] he advises, that everyone should be well satisfied in his own mind, as to the grounds of his doing or omitting those things, that so he may not knowingly offend God. And in this case, they ought not to censure one another, because the Jew by observing these days, intendeth to do honor and service to God thereby. And the Gentile by not observing them, intendeth to do that which he thinketh is agreeable to the mind and will of God in that matter; so that both aiming at the same end, they ought not to condemn one another. And the case also standeth thus, as to that other matter of meats; the strong giveth God thanks for his liberty, and for the meat which he alloweth him freely to eat of; and the weak, though he abstain from meats that were by the Law once forbidden, yet he giveth God thanks, because he hath meat enough that is not forbidden. And if it be the general intention, and design of every faithful Christian, (as certainly it is), so to live, that he may live to Christ; and so to die, as he may be forever his; surely he ought so to direct all his particular actions, (and consequently his use of days and meats ), as may tend to his glory. And there is great reason he should do so; for Christ both died and rose again for this end, that he might be Lord over his redeemed ones, both living and dying; and having redeemed us with his precious blood, we ought to conform ourselves to his will, and not rashly to judge one another, but to leave judging to him before whose tribunal we shall all be judged, and where all (will they, nill they) shall acknowledge subjection to him; as he proves from Isa. 45.23. where the Prophet saith, God hath sworn; but the Apostle setteth down the form of God's Oath, who because he hath not a greater to swear by, sweareth by Himself. And whereas the Prophet saith, every tongue shall swear by me; the Apostle (following the Septuagint ) saith, every tongue shall confess, which is a consequent of the other; for he that sweareth, confesseth God, and calleth him to be a Witness and a Judge; and what is there in the general spoken of God, is here particularly applied to Christ, to whom everyone of us must give an account of ourselves. From Ver. 1, to 13.
9. He advises the strong, to take heed of giving offense to the weak, and to judge it best, and most becoming them, to take heed, that by the unseasonable use of their liberty, they do not lay a stumbling block in their way, [Lev. 19.14.], which may cause them to fall, that is, either to do a thing doubtingly, or else to take offense, and fall off from Christianity. But some Christian Gentile might here object and say, I am persuaded in my Conscience, that no meat is impure, or prohibited under the Gospel. He answers, that meat that is in itself clean and allowed, is made unclean to him, that thinks it unlawful. And on the other side, if any one fully satisfied of his liberty, do eat it to the hurt of his weak Brother, in that case he does amiss; for these reasons. 1. 'It is against Charity to act so in things indifferent, as to induce a weak Brother, to do such things as may afterwards be a great grief and perplexity to him . 2. 'It is the way to occasion him to sin, and so to do what lies in us to bring destruction upon him, who, (professing Faith in Christ), is in the judgment of Charity to be esteemed such an one for whom Christ died, [1 Cor. 8.11.]. 3. Eating with offense, causeth Christian liberty, purchased by Christ, to be evil spoken of. 4. The spiritual kingdom of Christ consisteth not in such things as meats and drinks, but in righteousness, peace and joy in the Holy Ghost, [1 Cor. 8.8.]; therefore we may well abstain from an undue use of them, and of other indifferent things, when our Brother is like to be hurt thereby. So that upon the whole matter, he tells them, That they that use these things wisely to the honor of Christ, (taking them with his leave when they may, and abstaining from them at other times, when his work and service may be thereby promoted, and not hindered), do please God, and are acceptable to men. Lastly, he tells them, they ought to follow after peace, and the things whereby they may edify one another. Therefore the work of God, viz. the Christianity of a weak Brother ought not to be endangered for such a small matter, as to eat this or that meat is; lest he should thereby be offended, provoked, and fall off from his Christian profession. But here some might urge, that all meats are pure and lawful. He answers, 'It is true, they are so in themselves, but 'tis evil notwithstanding for us to eat them with offense. Therefore when our Brother is like to be offended, and made more weak or infirm in his Faith by our using such or such meats and drinks, 'tis best for us to abstain. But some will urge again, I have Faith , (that is, I am fully persuaded, 'tis lawful for me to eat), and 'tis necessary that I profess it, and own it, and assert this my liberty. He answers, Thou mayest enjoy thy persuasion to thyself, but mayest not use it, or profess it to the hurt of thy Brother; yea thou must so use it, as one that must give an account of thyself and thy actions to God. And he tells them, that he is a happy man , that when he knows a thing to be lawful, doth so use his liberty about it, as to have no reason to accuse, or condemn himself; and who judgeth not in himself, that that ought not to be done, which he doth. Therefore he adviseth those that are doubtful concerning the lawfulness of using such or such meats, to abstain; because he that doubts whether he should eat, and yet eats, he is condemned of himself, because he doth it without being satisfied of its lawfulness. For whatsoever is not done of Faith, that is, with a persuasion that it is lawful, is to him that does it, sinful. From Ver. 13, to the end.
[Chap. 15] 10. He further shows, that those that are strong, and have attained to a greater measure of knowledge, should bear with the infirmities of the weak, and labor to keep them from falling, not seeking only to please themselves, but their neighbor, in things tending to his good and edification. This he urges from the example of Christ, who did not seek to please himself, or the inclination of Nature, (which abhorreth pain and suffering); but he so carried himself, that that may truly be applied to him, which is written Pal. 69.9. The reproaches of them that reproach thee are fallen upon me, that is, The sins of men, which in their own nature are injuries against God, and cast reproach upon him, I have taken them upon me, or they are laid upon me to expiate them, [Isa. 53.4.]. And seeing Christ sought not his own ease, but our benefit, we ought in like manner to seek the good of our Neighbor, and to do that which may tend to the promoting his salvation. And lest any should object, that such passages as those of the Psalmist belonged not to them, he tells them, that those things that were before written, were written for our instruction, that we exercising such patience as the Scripture prescribes, especially in bearing with the infirmities of our weak Christian Brethren, might have the comforts the Scripture promiseth, and particularly be confirmed in hope of obtaining eternal Salvation by Christ Jesus. He prays, that God who worketh patience and comfort in the hearts of his people by the holy Scriptures, would give them the grace of Unity and Charity, such as Christ commands and expects from them; that all strife and discord being laid aside, they might with one heart and mouth glorify God, who is the Father of our Lord Jesus Christ. Wherefore after the example of Christ, (who came from Heaven, and laid down his life to redeem both Jew and Gentile, and receives both into the arms of his mercy, intending to make them both, upon their Faith in him, to be partakers of the glory of God), he exhorts them, with all love and kindness, to receive one another into their communion, not disdaining, or rejecting, or judging one another. And that the Christian Gentile might not despise the Jewish Believers, he tells them, that Christ was appointed a Minister to the circumcised Jews, that God might appear to be true in his promises made to the Fathers, of sending the Messias to them. And accordingly Christ preached to the Jews in his own person, but to the Gentiles by his Apostles. And on the other side, that the Jewish Christian might not reject the Gentile believer, (who makes use of his lawful liberty), he tells them, that God hath been most wonderfully merciful to the Gentiles, and hath received them according to his promises made in the Old Testament, and they have great cause to glorify God for his mercy, which they would have no reason to do, if they had not been received to mercy. And this he proves by a fourfold testimony. First, from Psal. 18.49. I will praise thee, and sing unto thee among the Gentiles. Where David who was a Type of Christ, promiseth that he will publish the name of God among the Gentiles . 2ly. From Deut. 32.43. Where the Gentiles are commanded to rejoice and praise God with the Jews. 3 • y. From Psal. 117.1. The Gentiles are commanded to praise God, and that plainly intimates, they shall obtain mercy. Lastly, From Isa. 11.10. Where the Prophet prophesying of Christ, who was to come of David's Family, (under the type of Hezekiah lineally descended from David ), saith, that he shall be for a standard to the Gentiles, to whom they shall come and resort, by the preaching of the Gospel, and over whom he shall reign as King, and that they shall trust and rely on him, and believe in him.
He concludes this discourse concerning their abstaining from the unseasonable use of their Christian liberty with a most ardent prayer, that God, in whom all true Believers repose all their trust, and from whom they expect all good things, would fill them with all joy, and peace in believing, that through the working of the Holy Ghost in them, they may abound in hope of having and enjoying eternal life. From Ver. 1, to 14.
He begins now to conclude his Epistle, excusing himself that he had written somewhat boldly unto them. For though he was persuaded that the Romans abounded in grace, and the knowledge of all things pertaining to Salvation, and were able to instruct one another, yet he thought fit to write unto them, and to stir them up to the practice of that which they knew already; this being a branch of his Apostolical Office, (conferred on him by the grace of God), as well as that of making known the Gospel. And so by real effects he should prove that he was a Minister of Christ, sent to preach the Gospel to the Gentiles, that they being converted by his ministry, might be offered to God as a Sacrifice, sanctified by the Spirit, and so acceptable to God. And seeing he had brought so many Gentiles to the Faith by his ministry, he had great matter of rejoicing, not in himself, but that through the assistance of Christ, he had been enabled to be faithful in the matters that concerned the glory and service of God. Neither durst he speak more than Christ had really effected by him, (in the conversion of the Gentiles ), namely, by his preaching, and ministry, and the signs, and wonders which the Holy Ghost had enabled him to do, that the Gentiles might be convinced thereby, of the truth of his Doctrine. So that from Jerusalem and the Countries round about unto Illyricum, (now called Sclavonia lying on the Adriatic Sea), he had spread the Gospel, his design being to preach Christ in those places where he had not been preached before, that he might not build on another man's foundation. So that in his ministry that Prophesy, Isa. 52.15. was fulfilled, To whom he was not spoken of, they shall see, (that is, believe in him), and they that have not heard, shall understand. And he tells them, that th • se his great employments elsewhere in planting the Gospel, had hindered him from coming to them hitherto. But now finding no place in these parts where the foundation was yet to be laid, and having no more occasion to detain him here, (that he foresaw), he gives them hopes of his coming, and tarrying a while with them in his journey, which he intended for Sp • in, after h • had satisfied himself with the pleasure of being among them, and been something refreshed with their company. He tells them, he was now going to Jerusalem, to carry thither the charitable contributions of the Greek Church • , for the r • li • f • f the poor Saints in Judea, which office of love, he intimates, those Churches were in some sort obliged to perform unto th • m, b • cause the Gospel came from the Jews to the Gentiles. And seeing the G • ntiles had been made partakers of their spiritual things, it was but just they should minister to them in carnal things. When therefore he had finished this journey and service, and had sealed, that is, delivered to them at Jerusalem, safely without diminution, (as a treasure under Seal), this fruit of the Faith, and L • ve of the aforesaid Churches, he intended to visit them. In the mean time he suggests to them hopes of great spiritual bl • ssings to be conferred by his ministry upon them at his coming, that so they might more earnestly desire it. Lastly, He beseech • s them for Christ's sake, and the love of God wrought in their hearts by the Spirit, that they would be importunate in their prayers to God for him, that he may be delivered from the snares of the unb • li • ving Jews in Judea, who vehemently thirsted after his blood: And that the relief he brought to the poor Saints in Judea might be kindly accepted by them, though it came from the Gentile Churches. And lastly, That he might come to them with joy, (if it be the will of God), and might rejoice together with them, and be refreshed with their company and converse. And so giving them his Apostolical benediction, he d • sires the God of peace, unity, and concord, and Author of all blessings to be with them, to bless and preserve them. From Ver. 14, to the end.
In the close of his Epistle, He commends to them Phoebe, who served the Church at Cenchrea, (an Haven of Corinth ), in receiving and harbouring poor Christians that were driven out of their own Country, and particularly had been a succourer of the Apostle himself. He exhorts them, to receive her in the Lord, (that is, with Christian affection for the Lord's sake): And to assi • t her in her outward affairs, and businesses at Rome as far as they were able. Then he salutes Aquila and Priscilla, who, though private persons, yet keeping themselves within their calling, had vigorously labored in propagating the Gospel according to their knowledge, with singular zeal, (as appears, Act. 18. ), and it seems, they stood up in defense of the Apostle in some dangerous persecution or tumult, and preserved his life with the hazard of their own ; upon which account, he tells them, that not only himself was bound to thank them, but all the Churches of the Gentiles about Corinth, because the preservation of his life redounded to the profit of them all. He salutes also the Church in their house, that is, all the Christians in their family. He salutes Epinetus, who was converted to the Faith among the first in Achaia, [see 1 Cor. 16.15]. He salutes Mary, who had done many good offices for the faithful, especially the Teachers of the Gospel. He salutes Andronicus, and Junius his Kinsmen, who were highly accounted of among the Apopostles, and were converted to the Faith before the Apostle himself, being p • ssibly among those who were at first converted by Peter; and they had also been imprisoned for the sake of the Gospel as well as He, [see Col. 4.10.]. He greets Amphias whom he dearly loved for the grace of God that appeared in him, and for his holy profession. He s • lutes Urbanus who seems to be one of the Pastors of the Church at Rome, and so a fellow-lab • urer with the Apostle in the Gospel. He salutes Apelles, who shown himself a faithful and sincere Christian. He salutes the Christians that were in Aristobulus and Narcissus 's house; but the Masters he passes by, they (as it seems) not being Christians. He salutes those approved Matrons Tryphena, and Tryphosa, and Persis, who contributed their labors zealously for the promoting of the G • spel, and did many good offices in the Church. He salutes Rufus a choice person for godliness and virtue, wh • se M • there very much respected Paul, and was as a Mother to him in love and affection. He salutes some more in particular, and others in general, under the Titles of Brethren and Saints. He bids them salute one another with a holy kiss, which was among them, (as shaking of hands among us), a sign of mutual love, affection, and concord. He tells them, The Churches among whom he was conversant, who understood his purpose of writing to them, aluted them. From Ver. 1, to 17.
He warns to avoid those who by false Doctrine caused divisions, and by scandalous Living, • ffences among them. For these, he tells them, serve not the Lord, but themselv • s, and the more simple are easily deceived by their cunning words. And as f • r them, though he had already good experience of their obedience to the G • spel, (which was manifest to the world and in which he greatly rejoiced), yet he thought good to admonish them to continue constant, and prudently to resist contrary Doctrines. For as it is not sufficient for a Matron, to have been once chaste, except she so continue, so 'tis not sufficient for them to have been once a pure Church, except they keep themselves from false Doctrine and false Worship.
It s • ems, he f • resaw, that if the Roman Church were once infected with error, it would be dangerous to other Churches. Therefore he would have them wise in discerning true Doctrine from false, and in sticking to it, neither being cunning to sophisticate the truth, nor to propagate error. And though Satan and his instruments will seek to seduce them, and disturb their Church; yet he tells them, that G • d who is both the Lover and Author of peace, will through Christ, give them victory, when they have a while combated against the Devil and his Emissaries. Whereby he seems, either to prophesy of the conversion of the Roman Empire to the Faith, or that the dissensions raised among them by the subtlety and malice of the Devil and his Instruments shall be quenched; which possibly was partly effected by this Epistle, and partly by the Apostles after-labors among them. He subjoins the salutations of other Saints with him, to the Christian Romans, particularly of Timothy the Evangelist, Tertius who wrote this Epistle from his mouth, Gaius, ( • f whom Act. 20.4.), Erastus, [see 2 Tim. 4.20.], and of Quartus.
He concludes this excellent Epistle, with a solemn doxology, or thanksgiving to God, who is able to establish them in the Faith, according to the Gospel which he had preached, (the great subject whereof is Christ), and according to the Rev • lation of his secret Counsel concerning the Salvation of mankind, which though it w • re in some sort made known in the Old Testament, yet not plainly and fully until this present time; but now by the Commandment of God, and the Spirits clearing the meaning of ancient prophesies, is made known to all Nations, to bring them to submit th • mselves to the Doctrine and Directions of the Gospel: To this only wise G • d he desires all glory and honor should, in and through the mediation of Christ Jesus, be forever ascribed. Amen. From Ver. 17, to the end.
SECT. XVII.
THE Apostle intending to go directly from Corinth into Syria, to carry the Alms of the Macedonian and Achaian Christians to Judea; he was advertised, that the Jews (who hated his Doctrine and person, and knew of his purpose) laid wait for him, to intercept the moneys he carried, and possibly to take away his life. Whereupon he thought it best, to return into Macedonia, (from whence he came), and from thence to pass into Asia. Sopater of Beroea went along with him as far as Asia, never parting from him; but Aristarchus, Secundus, Gaius, Tychicus, Trophimus, and Timothy, (who it seems upon some occasion or other was come unto him from Ephesus ), went with him through Macedonia, and then leaving him, went before to Asia, and expected him and his company at Troas; who accordingly came thither, with Luke and Sopater, not long after from Philippi, and stayed there seven days. On the eighth day, which was the first day of the week the Disciples being gathered together to break bread, and receive the Sacrament of the Lord's Supper, Paul preached unto them, and being to go away next day continued his exhortation till midnight. Eutichus, a young who sat in a window, being surprised with sleep, fell down from the third loft, and was taken up dead ; Paul falling on him, (in imitation of the Prophets, Elijah and Elisha, 1 Kings 17.21. & 2 Kings 4.34.), quickly perceived his Soul (which was departed) through the power of God (on which he believed) restored to him again, and therefore bad them not trouble themselves. The Disciples seeing this Miracle, were not a little comforted; because not only life was restored to the Youth again, but the Doctrine of the Gospel which Paul preached, was exceedingly confirmed thereby.
Act. 20.3. And there abode three months: and when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return thorough Macedonia.
v. 4. And there accompanied him into Asia, Sopater of Berea: and of the Thessalonians, Aristarchus, and Secundus, and Gaius of Derbe, and Timothy: and of Asia, Tychicus, and Trophimus.
v. 5. These going before, tarried for us at Troas:
v. 6. And we sailed away from Philippi, after the days of unleavened bread, and came unto them to Troas in five days, where we abode seven days.
v. 7. And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow, and continued his speech until midnight.
v. 8. And there were many lights in the upper chamber, where they were gathered together.
v. 9. And there sat in a window a certain young man, named Eutychus, being fallen into a deep sleep, and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead.
v. 10. And Paul went down, and fell on him, and embracing him, said, Trouble not yourselves, for his life is in him.
v. 11. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed.
v. 12. And they brought the young man alive, and were not a little comforted.
SECT. XVIII.
FRom Troas Paul went on foot to Assos, a Sea-port-Town in Asia, sending his companions by ship thither before him, who when he came thither took him in. Thence they all sailed together to Mitylene, and the next day arrived at Samos, and having tarried a little at Trogyllium, the day following they came to Miletus, passing by, and not touching at Ephesus. For the Apostle being desirous to be at Jerusalem, at the Feast of Pentecost, (that he might in that concourse have a larger opportunity of spreading the Gospel), would not now call at Ephe • us, lest he should be detained too long by the Brethren there. Wherefore he sent for the Elders of that Church to come to him to Miletus. They being come, He in a very grave and serious discourse sets before them, in the first place, The uprightness of his Conversation, and the faithfulness of his Ministry among them, and how he had behaved himself with all humility of mind, and had expressed much tenderness of affection to them, and that amidst many hazards and dangers from the Jews, who conspired against his life; that he kept nothing back from them, that he thought useful for them to know; but had both publicly and privately preached, both to Jews and Gentiles the necessity of Repentance, and Conversion to God, and of Faith in our Lord Jesus Christ. He tells them, he was now going to Jerusalem, not undertaking that Journey rashly or inconsiderately, but being incited to it by the strong impulse of the Spirit of God . Neither knew he what particular sufferings the Lord would there call him to undergo, or what would be the issue of them, whether life or death. Only this he found, that in every City (through which he passed), those that had the gift of Prophesy, (as many in the Churches had at that time), foretold him, that bonds and afflictions did wait for him, and attend him. But none of these things moved him, no not loss of life itself, if he might serve Christ faithfully in the office which he had entrusted him with, and publish his Gospel, wherein the free grace of God is so eminently manifested. And as for them, his dear friends, (among whom he had so long conversed, and to whom he had preached the Gospel, by which the Kingdom of God is set up in the hearts of men), he tells them, they were never like to see his face again. And seeing he had faithfully shown to them the way to salvation, the fault was not in him if any of them perished, see Act. 18.6. Ezek. 3.18. He then exhorts them, to have a great regard to their Pastoral charge, and to take heed to themselves, (that their life and conversation be holy and unblameable), and to the whole flock over which the Holy Ghost , (from whom all faithful Ministers have principally their call and authority ), had made them Overseers, that they feed the Church of God with sound Doctrine, and give them a good example. Which exhortation he enforceth by two arguments. 1. Because of the inestimable price with which this flock was bought; Christ, God-man having purchased it with his own blood. 2. Because of the danger that the flock was like to be in, after his departure, partly from Wolves (that is, false Teachers, or professed persecuting enemies), partly from subtle crafty Heretics, who should arise from among themselves. He exhorts them therefore, to be careful, remembering, how for the space of three years he had taken much pains in preaching the Gospel among them, and had with tears, night and day, (as occasion offered itself ), warned them to take heed of such seducers, and to cleave to the truth. Lastly, He takes his solemn leave of them, commending them to the protection and guidance of God, and to the directions delivered in his Gospel, which if they adhered to, he tells them, will be able to instruct and build them up, and bring them to that glorious inheritance which God hath provided for all his Saints; the promises whereof may abundantly encourage them in their work In conclusion, he professeth his innocence from that sordid sin of Covetousness, and appeals to them, whether by his own manual labor he had not maintained himself, and those that were with him, ( see Act. 18.3.). And thereby he had taught them, that by so laboring as he did, (when the case required it), they should be so far from being chargeable or burdensome to others, that they should support, and relieve the poor and weak in estate; and this much rather, than by exacting wages drive any, that were tenacious, from embracing the Gospel. For according to that saying of our Savior, (not recorded in the Gospels, though possibly it may be gathered from Luk. 6.38. & 16.9.), It is more blessed to give than to receive. When he had thus spoken, he kneeled down and prayed with them, and when he had so done, they with great expressions of sorrow accompanied him to the ship, being more especially grieved at those words of his, That they should see his face no more. From Ver. 13, to the end.
Act. 20. v. 13. And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot.
v. 14. And when he met with us at Assos, we took him in, and came to Mitylene.
v. 15. And we sailed thence, and came the next day over against Chios, and the next day we arrived at Samos, and tarried at Trogyllium: and the next day we came to Miletus.
v. 16. For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.
v. 17. And from Miletus he sent to Ephesus, and called the Elders of the Church.
v. 18. And when they were come to him, he said unto them, Ye know from the first day that I came into Asia, after what manner I have been with you at all seasons.
v. 19. Serving the Lord with all humility of mind, and with many tears and temptations, which befell me by the lying in wait of the Jews:
v. 20. And how I kept back nothing that was profitable unto you, but have shown you, and have taught you publicly, and from house to house.
v. 21. Testifying both to the Jews and also to the Greeks, repentance towards God, and faith toward our Lord Jesus Christ.
v. 22. And now behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:
v. 23. Save that the holy Ghost witnesseth in every City, saying, That bonds and afflictions abide me.
v. 24. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the Gospel of the grace of God.
v. 25. And now behold, I know that ye all among whom I have gone preaching the kingdom of God, shall see my face no more.
v. 26. Wherefore I take you to record this day, that I am pure from the blood of all men.
v. 27. For I have not shunned to declare unto you all the counsel of God.
v. 28. Take heed therefore unto yourselves, and to all the flock, over the which the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood.
v. 29. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.
v. 30. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.
v. 31. Therefore watch, and remember that by the space of three years, I ceased not to warn everyone night and day with tears.
v. 32. And now brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.
v. 33. I have covered no man silver, or gold, or apparel.
v. 34. Yea, you yourselves know, that these hands have ministered unto my necessities, and to them that were with me.
v. 35. I have shown you all things, how that so laboring, ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give, than to receive.
v. 36. And when he had thus spoken, he kneeled down and prayed with them all.
v. 37. And they all wept sore, and fell on Paul's neck, and kissed him,
v. 38. Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.
SECT. XIX.
FRom Miletus they came to Coos, and the day following to Rhodes, and from thence to Patara, a Port Town, and the chief City of Lycia, and from thence in a ship bound for Phoenicia, passing by Cyprus, they came to Tyre, where finding some Disciples, they tarried with them seven days. Here Paul was warned by some of the Christians in this place, (who had the Spirit of Prophecy), of the great dangers and perils that attended him, if he went up to Jerusalem. Wherefore through human affection, and zeal for his temporal preservation, (see a like example in Peter, Mat. 16.22.), they dissuaded him from going thither. But their counsel nothing prevailing with him, and they seeing he was resolved to go on, they all of them, with their Wives and Children , (to testify their great respect and affection to him), accompany him out of the City; and he at his departure from them, kneeled down on the shore and prayed with them, Then taking ship from Tyre, they came to Ptolemais, (a Sea Town of Palestine in the Tribe of Aser, formerly called Acco, Judge 1.31. but now thus named from a King in Egypt ), where having saluted the Brethren, the next day they came to Cesarea-Stratonis, (on foot as 'tis probable), where they stayed many days with Philip the Evangelist , who was one of the Seven Deacons, [Act. 6.5.], and had four Virgin Daughters who had the gift of foretelling things to come. During their stay here, a certain Prophet called Agabus, (the same probably who, chap. 11.27, 28. foretold the famine that happened in the time of Claudius ), came hither from Judea; and after the manner of the old Prophets, (who often prophesied by Symbols , and significant expressions, that they might the better imprint their predictions on the hearts of men), took Paul's girdle; and bound his own hands and feet with it, declaring, that after that manner the Jews would bind Paul at Jerusalem, and deliver him to the Gentiles; viz. first to the Roman Governor of Judea, and afterwards to Nero the Roman Emperor. Hereupon both Paul's Companions, and the Christians of that place; out of their great affection to him, importuned him with tears not to go to Jerusalem. But the Apostle resolving, come life or come death, to be obedient to the Call of God's Spirit, would not be diverted from his intended journey. When they perceived his resolution to be fixed, they desisted from importuning him any further, and submitted to the will of God. Then lading Mules with the goods they had with them, they began their journey from Ca sarea towards Jerusalem. And some of the Disciples also of Cesarea accompanied them, who brought them to one Mnason of Cyprus an old Disciple, (who had long ago received the Faith and now lived as it seems at Jerusalem ), with whom they should lodge.
Act. 21. v. 1. And it came to pass that after we were gotten from them, and had launched, we came with a straight course unto Choos, and the day following unto Rhodes, and from thence unto Patara.
v. 2. And finding a ship sailing over unto Phenicia, we went aboard, and set forth.
v. 3. Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden.
v. 4. And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.
v. 5. And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives, and children, till we were out of the City: and we kneeled down on the shore, and prayed.
v. 6. And when we had taken our leave one of another, we took ship, and they returned home again.
v. 7. And when we had finished our course from Tyre, we came to Ptolemais, and saluted the Brethren, and abode with them one day.
v. 8. And the next day, we that were of Paul's company departed, and came unto Cesarea, and we went into the house of Philip the Evangelist, (which was one of the Seven), and abode with him.
v. 9. And the same man had four daughters, virgins, which did prophesy.
v. 10. And as we tarried there many days, there came down from Judea, a certain Prophet named Agabus.
v. 11. And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the holy Ghost, So shall the Jews at Jerusalem bind the man that oweth this girdle, and shall deliver him into the hands of the Gentiles.
v. 12. And when we heard these things, both we and they of that place besought him not to go up to Jerusalem.
v. 13. Then Paul answered, What mean ye to weep, and to break mine heart? for I am ready, not to be bound only, but also to die at Jerusalem for the Name of the Lord Jesus.
v. 14. And when he would not be persuaded, we ceased, saying, The will of the Lord be done.
v. 15. And after those days we took up our carriages, and went up to Jerusalem.
v. 16. There went up with us also certain of the disciples of Cesarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge.
SECT. XX.
WHen they were come to Jerusalem, they were very kindly received by the Church there. And the next day, the Elders being met together in the house of James the Apostle, the Son of Alpheus, (See Mat. 15.40. Gal. 1.19. Act. 15.13.), Paul relates to them, what great things the Lord had wrought by his ministry among the Gentiles. When they heard that, they glorified God for the great success of the Gospel. But then they acquainted him, that several of the converted Jews, (of whom there were many thousands, who, though they had received the Gospel, yet thought the Ceremonial Law must still be observed), were informed concerning him, that he not only permitted the Gentile-converts to remain uncircumcised, but persuaded the Jews living among the Gentiles, (whom he had converted to the Faith), to leave off Circumcision, and the other Ceremonies of Moses 's Law. This therefore they tell him, in all probability, will be the event of this business. The Jewish Christians will hear of his being come thither, and so will come in multitudes, to see how he behaves himself in that matter, and will expect some satisfaction from him therein. Therefore they advised him, that seeing there were four men there present, who having had a Nazarites Vow upon them, which being now accomplished, ( see Act. 18.18.), were to perform the Ceremonies prescribed, Numb. 6.13, to 22. that he on this occasion would join himself to them, and perform those Ceremonies and Rites with them, and make provision of such Sacrifices for them as the Law enjoins, that so being now freed from their Vow, they may shave their heads; and by this means the believing Jews will be persuaded that they had heard false reports of him, and that he did still observe the Mosaical Rites. As for the believing Gentiles , (they tell him), they had made a decree, (which they had sent to Antioch by him and Barnabas, Act. 15.), by which they declared that they are not required to observe any such Rites, or anymore than those four Precepts, viz. To abstain from things offered to Idols, from Blood, from things strangled, and from Fornication. Paul hearing this, took their advice, and thought fit thus far to comply with the Judaizing Christians; and accordingly performing all things belonging to the purifying of the Nazarites. He went into the Temple with those four men, and declared unto the Priests, that the time of their Vow was expired, and therefore according to the Law, they were to offer an offering for each person, as in that case is prescribed. And when the seven days wherein those Sacrifices were to be offered, were almost at an end, divers unbelieving Jews, that dwelt in Asia, being now come to Jerusalem; as soon as they saw Paul in the Temple, they brought in the multitude tumultuously upon him, and apprehended him, crying out of him, as a person that taught Doctrines derogatory to the prerogative of the Jewish Nation, namely, in that he taught, that the partition-wall between Jew and Gentile was broken down; also, that the Ceremonial Law must be abolished, and that a sinner is not justified by the works of the Law; and that the typical Ceremonies which pre-figured Christ were not to be continued now Christ was come in the flesh; and further, that he did inculcate the predictions of Christ concerning the destruction of the City and Temple of Jerusalem, according to Mat. 23.37, 38. & Luk. 19.43, 44. And because they saw Trophimus with him in the City, who was a Gentile-Christian ), they confidently, but untruly averred, that he carried him into the Temple: which they held a pollution and profanation of it. The people being hereupon exasperated, they laid hands on him, and hailed him violently out of the Court of the Temple; and the Priests seeing this, presently shut the doors of the Temple, lest possibly he should run into it again, and lay hold on the Horns of the Altar, and so take Sanctuary, (from which they could not take him, as we read Adonijah and Joab once did, 1 King. 1.50. & 2.28. Then they fell a beating of him, and had like to have killed him, had he not been rescued by the chief Officer of the Roman Soldiers, (who kept Garrison there to prevent Tumults), who taking him out of their hands, and supposing him to be some great Malefactor, commanded him to be bound with two Chains, possibly putting one on his hands, the other on his feet, as Agabus had foretold, v. 11, . And not being able to understand from the confused multitude, what his particular crime was, (some saying one thing, some another), he commanded he should be brought into the Fort or Castle, called Arx Antonia, which was their Garrison. And as they were going up the stairs to the Castle, the rage of the multitude was so great, that the Soldiers were fain to carry Paul in their arms, to secure him from violence. When he was come to the Castle gate, he desired the Colonel that he would please to permit him to speak unto him. The Colonel wondered he spak • Greek, and thereupon thought he had been that Egyptian false Prophet, that had raised a Sedition in Judea about Three years before, under the government of Felix, and had gotten to him about four thousand followers in the wilderness, vid. Joseph. Antiq. lib. 20. ch. 6, 7. Paul tells him, he was a Jew, born at Tarsus, the Metroplis of Silicia, and therefore desired liberty to speak to the people; which the Colonel permitting, Paul standing on the stairs, near the gate of the Castle, made a sign to the people to hold their peace, and give audience; and then began to make his Apology to them in the Hebrew tongue, which procured him the more ready attention from them.
Act. 21. v. 17. And when we were come to Jerusalem, the Brethren received us gladly.
v. 18. And the day following Paul went in with us unto James, and all the elders were present.
v. 19. And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
v. 20. And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe, and they are all zealous of the Law.
v. 21. And they are informed of thee, that thou teachest all the Jews which are among the Gentiles, to forsake Moses, saying, That they ought not to circumcise their children, neither to walk after the customs.
v. 22. What is it therefore? the multitude must needs come together: for they will hear that thou art come.
v. 23. Do therefore this that we say unto thee: We have four men which have a vow on them;
v. 24. Them take, and purify thyself with them, and be at charges with them, that they may shave their heads; and all may know that those things, whereof they were informed concerning him thee, are nothing, but that thou thyself walkest orderly, and keepest the Law.
v. 25. As touching the Gentiles which believe, we have written and concluded, that they observe no such thing, save only that they keep themselves from things offered to Idols, and from blood, and from strangled, and from fornication.
v. 26. Then Paul took the men, and the next day purifying himself with them, entered into the Temple, to signify the accomplishment of the days of purification, until that an offering should be offered for everyone of them.
v. 27. And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the Temple, stirred up all the people, and laid hands on him,
v. 28. Crying out, Men of Israel, help: this is the man that teacheth all men everywhere against the people, and the Law, and this place: and farther brought Greeks also into the Temple, and hath polluted this holy place.
v. 29. (For they had seen before with him in the City, Trophimus an Ephesian, whom they supposed that Paul had brought into the Temple.)
v. 30. And all the City was moved, and the people ran together: and they took Paul, and drew him out of the Temple: and forthwith the doors were shut.
v▪ 31. And as they went about to kill him, tidings came to the chief Captain of the band, that all Jerusalem was in an uproar.
v. 32. Who immediately took Soldiers, and Centurions, and ran down unto them: and when they saw the chief Captain and the Soldiers, they left beating of Paul.
v. 33. Then the chief Captain came near, and took him, and commanded him to be bound with two chains, and demanded who he was, and what he had done.
v. 34. And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into the Castle.
v. 35. And when he came upon the stairs, so it was that he was born of the Soldiers for the violence of the people.
v. 36. For the multitude of the people followed after, crying, Away with him.
v. 37. And as Paul was to be led into the Castle, he said unto the chief Captain, May I speak unto thee? who said, Canst thou speak Greek?
v. 38. Art not thou that Egyptian which before those days madest an uproar, and leddest in the wilderness four thousand men that were murderers?
v. 39. But Paul said, I am a man which am a Jew, of Tarsus, a City in Silicia, a Citizen of no mean City: and I beseech thee suffer me to speak unto the people.
v. 40. And when he had given him license, Paul stood on the stairs, and beckned with his hand unto the people: and when there was made a great silence, he spake unto them in the Hebrew tongue, saying.
SECT. XXI.
THE Apostle now beginning to make his defense to the people, He first sets before them what manner of person he was before his conversion. He was a Jew by extraction, born in the noble City of Tarsus, educated at Jerusalem, under that famous Doctor of the Law Gamaliel, (a man of great esteem among them; see Act. 5.34.), being perfectly instructed by him in the Law of the Fathers , and imbued with the strictest Judaical Principles, and was a great Zealot for that way, and a bitter enemy to Christianity. And he tells them, that all the Senate, or Sanhedrim, especially the high Priest, could attest the truth of what he said; for, from them he received commission to apprehend all such Christians, as he could find in Syria, and to bring them bound to them to Jerusalem to be scourged, or otherwise punished. 2ly, He declares to them the manner of his conversion , [ see Chap. 2. Sect. 1.], how travelling to Damascus to pursue his persecuting design, when he was come nigh to that City, a great light from Heaven shon round about him; upon which he fell to the ground, and heard these words articulately spoken to him by Christ , Saul, Saul, why persecutest thou me? And they that were with him heard a voice indeed [ ch. 9.7.], (as the people did, Joh. 12.19. when some said it thundered, others said an Angel spake), but understood not distinctly what was said. He further declares how Christ told him, he had provided one Ananias to come unto him, and to show him what he had designed for him to do, and suffer, for his Name sake. And thus being blinded by the brightness of the glory that shone about him, he was led by those that were with him to Damascus, and there by the Ministry of Ananias he recovered his sight. Ananias also shown him, how God had chosen him, that he should know his will, and have the Gospel revealed to him, and should see Jesus, and hear him speak to him from heaven, and should make known to all men , the things which Jesus had already and should further make known to him. Ananias also having further instructed him, exhorted him to be baptized, and by Faith in Christ's blood to wash away the guilt of all his sins, (of which Baptism is a sign and seal), and earnestly to implore grace from Christ, to sanctify his nature more and more. Paul having thus opened to them the manner of his Conversion and Call, to be an Apostle; he now further shows them, how at his first coming to Jerusalem after this, ( see ch. 9.26.), as he was in the Temple praying, he fell into an Exstasie or Trance, and in that Exstatical Vision saw Christ, who commanded him to get him speedily out of that City, because his former zeal against the Gospel, would hinder his preaching of it now from being successful. Against this, he humbly argued, that his former zeal against Christianity, (which was so remarkable and notorious, by his imprisoning the Professors thereof, and causing them to be scourged in the Consistories of many Cities, and by his assisting in the stoning of Steven, and keeping the Garments of his accusers whilst they slew him) might be an argument to the Jews, that they were very great and cogent reasons, that had wrought such a strange change in him; and so he might in all likelihood, be a fitter person to publish the Doctrine of Christ now, by how much the more he had opposed it formerly, [ see Sect. 3. of Chap. 2.]. But this did not prevail for his staying at Jerusalem, but Christ commanded him to depart from thence, telling him he would send him to preach to the Gentiles, who had not that exception against him, and would more readily receive his Doctrine. Hitherto the Jews had patience to hear him, but when he mentioned the Gentiles, and that he was appointed to preach to them, they cried out, he was a Villain, and unworthy to live, and expressing their fury by throwing dust into the air, and casting off their Clothes as if they would presently stone him, the chief Commander of the Guard, bid the Soldiers carry him into the Castle, and commanded, that he should be scourged till he should confess what he had done, that had so enraged the Jews against him. As they were going about to bind him, in order to the scourging of him, the Apostle declares himself a free-born Denizon of Rome, whom the Roman Laws would not permit to be so dealt with, before any sentence was legally passed upon him. When they heard this, they ceased from their design of scourging him; and the Colonel (who had himself purchased the freedom of a Citizen of Rome at a great rate) was afraid he had already done more than he could well answer, in binding him, and putting Chains upon him.
Act. 22. v. 1. Men, brethren, and fathers, hear ye my defense which I make now unto you.
v. 2. (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence; and he saith)
v. 3. I am verily a man which am a Jew, born in Tarsus, a City in Silicia, yet brought up in this City at the feet of Gamaliel, and taught according to the perfect manner of the Law of the fathers, and was zealous towards God, as ye all are this day.
v. 4. And I persecuted this way unto the death, binding and delivering into prison both men and women,
v. 5. As also the high Priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus to bring them which were there, bound unto Jerusalem, for to be punished.
v. 6. And it came to pass, that as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me.
v. 7. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me?
v. 8. And I answered, Who art thou, Lord? and he said unto me, I am Jesus of Nazareth whom thou persecutest.
v. 9. And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me.
v. 10. And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus, and there it shall be told thee of all things which are appointed for thee to do.
v. 11. And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus:
v. 12. And one Ananias, a devout man according to the Law, having a good report of all the Jews, which dwelt there,
v. 13. Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him.
v. 14. And he said, The God of our fathers hath chosen thee, that thou shouldst know his will, and see that just One, and shouldst hear the voice of his mouth.
v. 15. For thou shalt be his witness unto all men of what thou hast seen and heard.
v. 16. And now, why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.
v. 17. And it came to pass, that when I was come again to Jerusalem, even while I prayed in the Temple, I was in a trance,
v. 18. And saw him saying unto me, Make haste and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me.
v. 19. And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee.
v. 20. And when the blood of thy martyr Stephen was shed, I also was standing by and consenting unto his death, and kept the raiment of them that slew him.
v. 21. And he said unto me, Depart: for I will send thee far hence unto the Gentiles.
v. 22. And they gave him audience unto this word, and then lift up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live.
v. 23. And as they cried out, and cast off their clothes, and threw dust into the air.
v. 24. The chief Captain commanded him to be brought into the castle, and bade that he should be examined by scourging: that he might know wherefore they cried so against him.
v. 25. And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned?
v. 26. When the centurion heard that, he went and told the chief Captain, saying, Take heed what thou dost, for this man is a Roman.
v. 27. Then the chief Captain came, and said unto him, Tell me, art thou a Roman? He said, Yea.
v. 28. And the chief Captain answered, With a great sum obtained I this freedom. And Paul said, But I was free-born.
v. 29. Then straightway they departed from him which should have examined him: and the chief Captain also was afraid after he knew that he was a Roman: and because he had bound him.
SECT. XXII.
THE next day Claudius Lysias the Colonel, being desirous to know the bottom of the business, called the Sanhedrim or Senate of the Jews, and brought out Paul to them, to see what they could object against him. The Apostle beginning to speak for himself, declares that both during his continuance in the Jewish religion, and since his conversion to Christianity, he had walked uprightly according to his knowledge, and the light of his Conscience . Ananias the high Priest being impatient to hear this, commanded those that stood nigh him to smite him on the mouth. Paul hereupon freely reproves him for his injustice, calling him whited wall , or Hypocrite, who sitting there as a Magistrate to judge according to Law, yet openly transgressed the Law himself, by commanding an innocent person, unheard, and uncondemned to be smitten. See Deut. 25.1, 2. He also boldly denounces God's judgments against him for it, [ see 2 Tim. 4.14.]. The standers by reprove Paul for this, as one that spake contumelious words against God's high Priest. The Apostle replies, he did not know him, nor acknowledge him to be a lawful high Priest or an High Priest of God's appointing, but looked upon him as an usurper, and one brought in by the sinister practices, and corruptions of that time; and therefore he might be reprehended for his faults without breaking God's command, Exod. 22.28. Besides he could not own any man, to be a lawful high Priest now, seeing that Function was disannul'd, by the coming of the great High Priest Jesus, who had accomplished all that was typified thereby. However though he had spoken nothing but what was just, yet because to the standers by, it had a show of reviling, therefore he declares, he should have avoided this also, had he known him to be, or could have acknowledged him to be, a lawful High Priest. The Apostle now discerning the Sanhedrim to consist partly of Pharisees (who believe the resurrection of the body, and another life after this, and the real subsistence of Angels, and the Souls and Spirits of men separated from their bodies , &c. ) and partly of Sadducees, (who deny all this), out of a prudent policy declares himself, (as to those points) to adhere to the Sect of the Pharisees, and to be fully of their opinion. And though there were more points in question, yet he shows, that for holding of these, the Sadducees chiefly hated and persecuted him. Hereupon there grew a heat and division between these two parties, the Doctors of the Law, (which were generally Pharisees ), taking his part, and pleading, that 'twas possible he might have had some extraordinary revelation by an Angel or Spirit, and therefore 'twould not become them to resist his Doctrine, lest, if it were truly revealed to him from God, they should by opposing it, fight against God himself. These two parties growing thus hot one against another, the Colonel to prevent further violence and tumult, commanded the Soldiers to take Paul away from among them, and to bring him into the Castle. The night following, the Lord appeared to the Apostle in a Vision to comfort and encourage him, and told him, that as he had preached his Gospel, and defended it at Jerusalem, so he should do at Rome also.
Act. 22. v. 30. On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their Council to appear; and brought Paul down, and set him before them.
Act. 23. v. 1. And Paul earnestly beholding the Council, said, Men and brethren, I have lived in all good Conscience before God until this day.
v. 2. And the high Priest Ananias commanded them that stood by him to smite him on the mouth.
v. 3. Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the Law, and commandest me to be smitten contrary to the Law.
v. 4. And they that stood by, said, Revilest thou God's high Priest?
v. 5. Then said Paul, I wist not, brethren, that he was the high Priest? For it is written, Thou shalt not speak evil of the ruler of thy people.
v. 6. But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the Council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.
v. 7. And when he had so said, there arose a dissention between the Pharisees and the Sadducees: and the multitude was divided.
v. 8. For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both.
v. 9. And there arose a great cry: and the Scribes that were of the Pharisees part arose, and strove, saying, We find no evil in this man: but if a spirit, or an angel hath spoken to him, let us not fight against God.
v. 10. And when there arose a great dissention, the chief Captain, fearing lest Paul should have been pulled in pieces of them, commanded the Soldiers to go down, and to take him by force from among them, and to bring him into the Castle.
v. 11 And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.
SECT. XXIII.
THE Apostle had soon a notable experience of God's gracious protection over him, promised unto him in that forementioned Vision. For early the very next morning above Forty Jews combined together, and bound themselves by an Oath, and by a Curse and execration on themselves that they would neither eat nor drink till they had killed him. And they came to the chief Priests and Elders being confident of their assistance, and acquainted them with what they had resolved on, and persuaded them to entreat the Colonel, that he would bring Paul down on the morrow to them, that they might further examine him, and by the way, before he could come at the Council, they resolved to kill him. This conspiracy, by the wonderful providence of God, coming to the knowledge of a Nephew of Paul's, he is by him acquainted therewith, who thereupon desired one of the Captains of the Guard, to bring that young man to Lysias their chief Commander: which being done he acquainted him with this wicked conspiracy against the life of his Uncle. Hereupon the Colonel presently gave order that a Guard both of Horse and Foot should be made ready against Nine of the Clock that night, and a Horse or Mule provided for Paul to ride on, and that they should convey him safe to Felix the Procurator or Governor of Judea, under the Roman Emperor, who had his ordinary residence at Cesarea. And he wrote a Letter to the Governor concerning the Prisoner, to this sense, viz. That he found nothing brought against him, that was punishable either with death or bonds by the Roman Laws, and Imperial Constitutions; (for the Romans had not as yet set out any decrees against the Christians) and therefore he had rescued him out of the hands of the Jews, who had treacherously conspired against his life, and had given order to his accusers to appear before his Excellency, and there to implead him. Felix when he had read the Letter, commanded Paul should be secured in the Hall called Herod's Hall, and wen his Accusers were come, he said, he would hear him.
Act. 23. v. 12. And when it was day, certain of the Jews banded together, and bounded themselves under a curse, saying, That they would neither eat nor drink till they had killed Paul.
v. 13. And they were more than forty which had made this conspiracy.
v. 14. And they came to the chief Priests, and Elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul.
v. 15. Now therefore ye, with the Council, signify to the chief Captain, that he bring him down unto you tomorrow, as though ye would inquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him.
v. 16. And when Paul's sisters son heard of their laying in wait, he went and entered into the Castle, and told Paul.
v. 17. Then Paul called one of the Centurions unto him, and said, Bring this young man unto the chief Captain: for he hath a certain thing to tell him.
v. 18. So he took him, and brought him to the chief Captain, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee.
v. 19. Then the chief Captain took him by the hand, and went with him aside privately, and asked him, What is that thou hast to tell me?
v. 20. And he said, The Jews have agreed to desire thee, that thou wouldst bring down Paul tomorrow into the Council, as though they would inquire somewhat of him more perfectly.
v. 21. But do not thou yield unto them, for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee.
v. 22. So the chief Captain let the young man depart, and charged him, See thou tell no man, that thou hast shown these things to me.
v. 23. And he called unto him two Centurions, saying, Make ready two hundred Soldiers to go to Cesarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night:
v. 24. And provide them beasts, that they may set Paul on, and bring him safe to Felix the Governor.
v. 25. And he wrote a Letter after this manner,
v. 26. Claudius Lysias, unto the most excellent Governor Felix, sendeth greeting.
v. 27. This man was taken of the Jews, and should have been killed of them: Then came I with an army, and rescued him, having understood that he was a Roman.
v. 28. And when I would have known the cause wherefore they accused him, I brought him forth into their Council.
v. 29. Whom I perceived to be accused of questions of their Law, but to have nothing laid to his charge worthy of death, or of bonds.
v. 30. And when it was told me, how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what they had against him. Farewell.
v. 31. Then the Soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris.
v. 32. On the morrow they left the horsemen to go with him, and returned to the Castle.
v. 33. Who when they came to Cesarea, and delivered the epistle to the Governor, presented Paul also before him.
v. 34. And when the Governor had read the letter, he asked of what province he was. And when he understood that he was of Silicia:
v. 35. I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in Herod's judgment hall.
SECT. XXIV.
FIve days after, the High Priest and the Elders appear, with Tertullus their Advocate, before Felix at Cesarea; who sitting in judgment to hear the matter, their said Advocate after an insinuating preface to propitiate the Governor, (wherein he magnified his prudence and care for the good of their Nation), accuses Paul of three things, namely, of Sedition, Heresy, and Profanation of the Temple, [see Act. 21.28.]; acquainting him, that they intended to have proceeded against him in their own Court, and to have judged him there according to their Law, but were prevented by Colonel Lysias, who took him out of their hands, and forced them, (who ought to have been his Judges ), to come and implead him before his Excellency. And those Jews whom they had brought with them for witnesses, attested this charge, saying, That those things were so.
Paul having now liberty given him to make his defense, he in the first place declares, how much it comforted him, that he was to answer before a Person whose long experience in governing the Jewish Nation, had furnished him with skill and ability to judge the more equally of such things as were now brought before him. Then he answers particularly to the three pretended Crimes laid to his charge. 1. For that of Sedition, he clears himself from it, by showing, that there were but Twelve days since he came up to Jerusalem; and one end, among others, of his coming thither was, to declare himself a sincere worshipper of the true God. Now these Twelve days were thus spent. The day after he came thither, he visited James, and the Brethren, who persuaded him to purify himself with those four men who had a Vow on them, [as we have seen Sect. 20. of this Chapter], which he consenting to do, and the day following, ( viz. on the third day, which was towards the end of the Feast, see ch. 21. v. 27.), entering into the Temple to perform those, the Jews there took him, but he was rescued out of their hands by Colonel Lysi • s. The day after being the fourth day, he pleaded his cause before the Council, [ Act. 23.]. On the fifth day, the Jews conspired to take away his life, Act. 23.12. That night the Colonel sent him to Antipatris, whither he came on the sixth day in the evening. The next day being the seventh, he came to Cesarea, where he had been now a Prisoner five days. So that having been so many of those days in the hands of the Romans, it was not imaginable he could raise (if he had had a mind to it) any such Sedition, or tumult at Jerusalem as the Jews pretended, and charged him with. Nay the contrary was very evident; for he had behaved himself very quietly, neither could any of them prove that he had raised any disturbance, either in the Temple, or in any of the Synagogues, or in the City whilst he was there. As to their second charge, viz. that of Heresy, he plainly confesses▪ that after the way which they called Heresy, so he worshipped the God of his Fathers. For that way of worshipping the God of Abraham which Christ had taught, and the Christians now practiced, was the way that he did use: yet therein neither he nor they set up any new Religion quite contrary to what was before owned and professed, but had the same Faith for substance, that the Patriarchs and Prophets had before them. And in particular, he declares, that he believed the Doctrine of the Resurrection, which the more prudent part of his Adversaries, viz. those of the Pharisees, professed to believe also. And this firm belief of a resurrection, and a day of judgment engaged him to endeavor always to keep a good Conscience towards God and man. For the • hird thing charged against him, viz. the Profanation of the Temple; he shows, he had not been of a long time at Jerusalem, before this, and now he came to bring Alms to the poor Jews there, that were converted to Christianity. He acknowledges indeed, that he went into the Temple at this time, but with no intent to profane it, but to perform t •• se Rites therein, which the Law of the Jews required of such as had the Vow of the Nazarites upon them; which some Asian Jews not understanding, but misapprehending his intent, affi •• ed, that he carried Trophimus a Gentile of Ephesus into the Temple. But this was utterly false, neither was there any the least ground for it, but only this, that Trophimus had been seen with him in the City, see Act. 21.29. As for his being in the Temple, he acknowledges, he was there, but not with any such company as could be thought to profane it, or that could bring him under suspicion of any intent to raise a Sedition. And for t • e truth of these things he appeals to those t •• re present of their own Sanhedrim; and desires them to •• s •• fie, whether w •• n • e was brought before them, he was not dismissed with this testimony from themselves , that there was nothing of moment charged against him, except (which only the Sadducees will charge him with) that he professed to believe the Resurrection of the dead, and Another life after this.
When Felix discerned how things went, he would not pass any sentence for the present in this case, but put them off saying, When I know more exactly the things that belong to this way, (viz. whether the Christian Religion be derogatory to the Law of the Jews ), and when Lysias the Commander comes down (whose testimony will decide that matter concerning the tumult), I will determine the business between you. But for the present he commanded the Captain of the Guard to keep Paul safe, though in free custody, so that any of his friends or acquaintants might have liberty to visit him.
Act. 24. v. 1. And after five days Ananias the high Priest descended with the elders, and with a certain Orator named Tertullus, who informed the Governor against Paul.
v. 2. And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this Nation by thy providence:
v. 3. We accept it always, and in all places, most noble Felix, with all thankfulness.
v. 4. Notwithstanding, that I be not further tedious unto thee, I pray thee, that thou wouldst hear us of thy clemency a few words.
v. 5. For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ring-leader of the sect of the Nazarens.
v. 6. Who also hath gone about to profane the Temple: whom we took, and would have judged according to our Law.
v. 7. But the chief Captain Lysias came upon us, and with great violence took him away out of our hands:
v. 8. Commanding his accusers to come unto thee, by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him.
v. 9. And the Jews also assented, saying, That these things were so.
v. 10. Then Paul, after that the Governor had beckned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a Judge unto this Nation, I do the more cheerfully answer for myself:
v. 11. Because that thou mayest understand, that there are but yet twelve days, since I went up to Jerusalem for to worship.
v 12. And they neither found me in the Temple disputing with any man, neither raising up the people neither in the synagogues, nor in the City.
v. 13. Neither can they prove the things whereof they now accuse me.
v. 14. But this confess I unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the Law and the Prophets.
v. 15. And have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.
v. 16. And herein do I ex • rcise myself, to have always a Conscience void of offense toward God, and towards men.
v. 17. Now after many years, I came to bring alms to my Nation, and offerings:
v. 18. Whereupon certain Jews from Asia found me purified in the Temple, neither with multitude, nor with tumult.
v. 19. Who ought to have been here before thee, and object, if they had ought against me.
v. 20. Or else let these same here say, if they have found any evil doing in me, while I stood before the Council,
v. 21. Except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day.
22. And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief Captain shall come down, I will know the uttermost of your matter.
v. 23. And he commanded a Centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister, or come unto him.
SECT. XXV.
SOME time after, Felix and his Wife Drusilla, (who was a Jewesse, and Sister of that Herod Agrippa who killed James, and imprisoned Peter, Act. 12.), sent for Paul, and were willing to hear him discourse concerning the Doctrine of Christ. He applying himself to speak pertinently to Felix, insisted on those great duties which Christ enjoins all men to observe, if they intend to be saved, viz. Justice between▪ man and man, Temperance, and Chastity; Virtues that were contrary to those Vices, that Felix was particularly guilty of. And withal, he discourses of the last Judgment, at which all impenitent persons shall be punished for all their crimes and offenses, either in these or other kinds. As the Apostle was pressing this Doctrine, Felix finding himself so much concerned, fell a trembling, and not liking to hear such close and rousing Doctrine, he dismissed Paul for the present, and told him he would take some other time to hear him again. But being a corrupt Governor, and a taker of bribes, he hoped the Apostle would have given him some considerable bribe, to set him at liberty; and in expectation thereof sent for him, and talked with him the oftener. But after he had kept him Prisoner for the space of two years, he himself was by Nero removed from his place, and Portius Festus was sent to succeed him in the Government. And though Felix had nothing to charge Paul with, yet to gratify the Jews, after so many injuries which he had done them, and to pacify them, that they might not follow him with complaints to the Emperor, he left Paul in prison.
Act. 24. v. 24. And after certain days, when Felix came with his wife Drusilla, which was a Jew, he sent for Paul, and heard him concerning the faith in Christ.
v. 25. And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time, when I have a convenient season, I will call for thee.
v. 26. He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him.
v. 27. But after two years Portius Festus came into Felix room: and Felix, willing to show the Jews a pleasure, left Paul bound.
SECT. XXVI.
FEstus being come to the Government, and going up to Jerusalem, the High Priest and Rulers of the Jews quickly began to inform him against Paul, and besought him that he might be sent for thither, to answer for himself before his Excellency there, intending to lay some Villains by the way to kill him as he came. But Festus (the divine providence so overruling him) would not consent to that, but ordered that the chief Priests, and the rest in authority among them, should come to Cesarea, and accuse him, whither he intended after a short stay at Jerusalem to go. And accordingly after a few days he went down to Cesarea; whither being come, soon after his arrival there, he sat on his Judgment Seat, and commanded Paul to be brought before him. The Jews now bring in such a kind of charge against him as they did before, namely, that he had offended against the Mosaical Law; that he had profaned the Temple; and that he had raised Sedition against the Roman gove • nment. But none of these things could they prove against him, so that Paul easily cleared himself of them all. However, Festus being willing to gratify the Jews, asked Paul if he would go to Jerusalem, and be tried there in the Jewish Court about these matters. The Apostle perceiving that the Governor inclined to send him to Jerusalem, (which course might have exposed him to extreme hazards), he tells him, that he was his prisoner, and that his Excellency was his proper Judge; under the Roman Emperor, and not the Jews, (whom he had not wronged), and therefore it would be a piece of high injustice, to deliver him up to his enemies to be his Judges. Moreover, he tells him, that he was a Roman, and therefore might claim the privilege of a Roman, which accordingly he now did, and appealed unto Caesar . Festus hearing this, (after he had consulted with his Council), admitted his appeal, and told him he should accordingly go to Caesar.
Act. 25. v. 1. Now when Festus was come into the Province, after three days he ascended from Cesarea to Jerusalem.
v. 2. Then the high Priest, and the chief of the Jews informed him against Paul, and besought him.
v. 3. And desired favor against him, that he would send for him to Jerusalem, laying wait in the way to kill him.
v. 4. But Festus answered, that Paul should be kept at Cesarea, and that he himself would depart shortly thither.
v. 5. Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him.
v. 6. And when he had tarried among them more than ten days, he went down unto Cesarea, and the next day sitting in the judgment seat, commanded Paul to be brought.
v. 7. And when he was come, the Jews which came down from Jerusalem, stood round about, and laid many and grievous complaints against Paul, which they could not prove.
v. 8. While he answered for himself, neither against the Law of the Jews, neither against the Temple, nor yet against Caesar, have I offended anything at all.
v. 9. But Festus willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?
v. 10. Then said Paul, I stand at Caesars judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest.
v. 11. For if I be an offender, or have committed anything worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.
v. 12. Then Festus, when he had conferred with the Council, answered, Hast thou appealed unto Caesar? unto Caesar shalt thou go.
SECT. XXVII.
SOME days after, King Agrippa, (Son of that Herod who slew James, Act. 12. who was King, not of Judea, but some neighbouring Province which the Romans had given him), and Bernice his Sister, came to Cesarea, to salute the new Governor. Festus relates to them Paul's case, and acquaints them, how vehemently the Jews accused him, and how earnestly they desired to have had judgment against him. But he told them, he could not do it by the Roman Laws, without first hearing the cause, and bringing the accusers and accused face to face. This therefore he had done, and upon hearing of both parties, He found Paul absolutely free from all capital Crimes; and the differences between him, and the Jews, he saw, were about matters appertaining to their Religion, (which he contemptuously calls Superstition), in which he acknowledges, he himself h • d little skill, and therefore had a mind to have refer'd him to the Jewish Sanhedrim, to be judged there. But the Prisoner declined their judgment, and appealed to Caesar. Whereupon he had remanded him to Prison, till he could conveniently send him to the Emperor at Rome. Agrippa (who was born and bred among the Jews, and in probability understood something concerning the Christian Religion) hearing this, desired that he himself might see Paul, and hear him speak for himself. Festus readily agrees hereunto. On the morrow therefore, the Governor, with Agrippa, and Bernice, and several other persons of quality, entered the Court and place of hearing with great pomp; and Paul was brought forth before them. Festus having made a short speech, wherein he shown the occasion of their meeting, and wherefore he had brought forth the Prisoner before that illustrious Assembly. Agrippa told him he was permitted to speak for himself. Then Paul beckning with his hand to the standers by to hold their peace, and give Audience, he particularly addresses his speech to Agrippa .
And first, he declares how happy he accounted himself, that he was allowed to speak for himself before King Agrippa, whom he knew to be well skilled in the Law, and in the Scriptures, and in all the Questions and Customs of the Jewish Religion. Then he shows, that however the Jews reproached him, neither in his Life, nor in his Doctrine, was there anything repugnant to the truth of the Jewish Religion. For the manner of his Life, he appeals to his Accusers own Consciences, (to whom his Conversation from his Youth was well known); who were able to testify, that he not only had lived honestly, but religiously , and was of that Sect, which is accounted the strictest of all the rest in the Jewish Religion, to wit, a Pharisee. For his Doctrine which he asserted, viz. the resurrection of the dead, he shows, it was a Doctrine acknowledged by the Pharisees, and a fundamental Promise made by God of old unto their Fathers, and generally depended on by the most pious among all the twelve Tribes of the Jews, not only that dwell in Judea, but that are scattered upon the face of the whole Earth, ( see Jam. 1.1.): And in contemplation, and intuition thereof, they desire continually and fervently to serve the Lord, hoping to attain that blessed Resurrection, and Eternal Life, through the mediation of the blessed Messias, of old promised to them. And yet for believing, and expecting, and preaching this, he tells the King, he was accused of the Jews.
Then he removes an Objection which might be made against him, viz. If he were brought up a Pharisee, how came he to believe in Jesus of Nazareth, and to hope for a Resurrection by him. Surely the Pharisees never taught him so. To this he answers, He was once as great and sharp an Adversary to Christ, and all that believed in him, as any man whatsoever; and thought himself bound in Conscience to endeavor the suppression of all those that owned him; which accordingly he did, being a principal Actor in the imprisoning of several of them at Jerusalem. And when some of them were by the Jews, tumultuously condemned to die, (as particularly Steven, Act. ch. 7.57, 58.), he was an approver of the sentence, Act. 8.1. And in other Cities besides Jerusalem, he brought them into the Jewish Courts, and Consistories, (which were kept in their Synagogues), and with threatenings and tortures compelled them to deny Christ, and (being exceedingly fierce against them) he forced some of them to fly to heathen Cities, and then pursued them thither also. He further declares, that as he was going to Damascus, with authority from the Sanhedrim on this persecuting design, at mid-day a light from Heaven, above the brightness of the Sun, shone round about him, and those that were with him; and when they were all fallen prostrate on the Earth, he heard a voice speaking to him in the Hebrew tongue; Saul, Saul, why dost thou thus persecute me? 'It is hard for thee to kick against the pricks. But arise, stand upon thy feet, for thou art chosen by me to be a Preacher of the Gospel, and to proclaim unto others, what thou hast now, and shalt hereafter see and know. And for thy comfort, be assured, that I will deliver thee from the persecutions both of Jews and Gentiles▪ to whom I shall send thee; and will bless thy endeavors to the opening their understandings, and to the turning of them from darkness to light, and from the power of Satan unto God, that they may receive, by Faith in me, remission of sins, and a portion of the heavenly inheritance, among my faithful ones, regenerated by my Spirit . He further tells the King, that having had so glorious a Vision, and having heard those words from the mouth of Christ, from Heaven, he could not but yield obedience thereto, and accordingly had preached at Damascus first, and then at Jerusalem, and then through all Judea, and at last among the Gentiles themselves, the Doctrine of Repentance, and had shown them their misery by sin, and how they should turn to God, and lay hold on his mercy offered in his Son, and should bring forth such fruits of holiness and righteousness in their lives, as are the genuine fruits of true Repentance, and Faith in Christ. And for these things (he shows) it was, that he had like to have been killed by the Jews in the Temple. But being rescued by the merciful providence of God from their fury, he went on still with his work, declaring no other thing concerning Christ, but what Moses and the Prophets did of old foretell of him, namely, that he should be put to death, and should be the first that should rise again, by his own power, and thereby be eminently declared to be the Son of God , and should be the Author of our resurrection, 1 Cor. 15.20. Col. 1.18. and should send out the light of his Gospel both to Jews and Gentiles. Festus sat still hitherto, but being a Heathen, and not understanding these things, he interrupted the Apostle and told him, he talked like a man that had overstudied himself. But Paul with a great respect replied, that he was not mad, but spake the words of truth and soberness; which he was confident King Agrippa very well perceived; for these things he had been speaking of, viz. the Life, Death, and Resurrection of Christ, were things of very public fame, and cognizance, and could not be unknown to him who was a Jew born. Then humbly applying himself to Agrippa again, he said, King Agrippa, believest thou the Prophets? doubtless, I am persuaded thou dost believe them, and if so, I pray thee consider, whether those very Prophecies be not exactly fulfilled in the Person of Christ? Agrippa hearing him thus speak, said, Paul, thou dost almost persuade me to be a Christian. The Apostle answered, I heartily wish that both thou, and all here present were as thorough Christians as I myself am , only I would not wish any of you in that condition of captivity in which I am at present. When he had thus spoken, the King, and the Governor, and the whole company rose up, and departed, acquitting Paul in their judgments, from deserving either death or bonds; yet 'twas not thought fit he should be released, because he had appealed to Caesar.
Act. 25. v. 13. And after certain days, King Agrippa, and Bernice came unto Cesarea, to salute Festus.
v. 14. And when they had been there many days, Festus declared Paul's cause unto the King, saying, There is a certain man left in bonds by Felix:
v. 15. About whom when I was at Jerusalem, the chief Priests and the Elders of the Jews informed me, desiring to have judgment against him.
v. 16. To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused, have the accusers face to face, and have license to answer for himself concerning the crimes laid against him.
v. 17. Therefore when they were come hither, without any delay, on the morrow I sat on the judgment seat, and commanded the man to be brought forth.
v. 18. Against whom when the accusers stood up, they brought none accusation of such things as I supposed:
v. 19. But had certain questions against him of their own superstition, and of one Jesus which was dead, whom Paul affirmed to be alive.
v. 20. And because I doubted of such manner of questions, I asked him, whether he would go to Jerusalem, and there be judged of these matters.
v. 21. But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Caesar.
v. 22. Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him.
v. 23. And on the morrow, when Agrippa was come, and Bernice with great pomp, and was entered into the place of hearing, with the chief Captains, and principal men of the City; at Festus commandment Paul was brought forth.
v. 24. And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying, that he ought not to live any longer.
v. 25. But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him.
v. 26. Of whom I have no certain thing to write unto my Lord: Wherefore I have brought him forth before you, and specially before thee, O King Agrippa, that after examination had, I might have somewhat to write.
v. 27. For it seemeth to me unreasonable, to send a prisoner, and not withal to signify the crimes laid against him.
Act. 26. v. 1. Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself:
v. 2. I think myself happy, King Agrippa, because I shall answer for myself this day before thee, touching all the things whereof I am accused of the Jews:
v. 3. Especially, because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently.
v. 4. My manner of life from my youth, which was at the first among mine own Nation at Jerusalem, know all the Jews,
v. 5. Which knew me from the beginning, (if they would testify), that after the most straitest sect of our religion, I lived a Pharisee.
v. 6. And now I stand, and am judged for the hope of the promise made of God unto our fathers:
v. 7. Unto which promise our twelve Tribes instantly serving God day and night, hope to come: for which hope sake, king Agrippa, I am accused of the Jews.
v. 8. Why should it be thought a thing incredible with you, that God should raise the dead?
v. 9. I verily thought with myself, that I ought to do many things contrary to the Name of Jesus of Nazareth:
v. 10. Which thing I also did in Jerusalem, and many of the saints did I shut up in prison; having received authority from the chief priests: and when they were put to death, I gave my voice against them:
v. 11. And I punished them oft in every synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them even unto strange Cities.
v. 12. Whereupon, as I went to Damascus with authority and commission from the chief priests,
v. 13. At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me, and them which journeyed with me.
v. 14. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks.
v. 15. And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.
v. 16. But arise, and stand upon thy feet, for I have appeared unto thee for this purpose, to make thee a minister and a witness, both of these things which thou hast seen, and of those things in the which I will appear unto thee.
v. 17. Delivering thee from the people, and from the Gentiles, unto whom now I send thee,
v. 18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.
v. 19. Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:
v. 20. But shown first unto them of Damascus, and Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.
v. 21. For these causes the Jews caught me in the Temple, and went about to kill me.
v. 22. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come:
v. 23. That Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles.
v 24. And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself, much learning do • h make thee mad.
v. 25. But he said, I am not mad, most noble Festus, but speak forth the words of truth and soberness.
v. 26. For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him, for this thing was not done in a corner.
v. 27. King Agrippa, believest thou the prophets? I know that thou believest.
v. 28. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.
v. 29. And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except th • s • bonds.
v. 30. And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them.
v. 31. And when they were gone aside, they talked between themselves, saying, This man doth nothing worthy of death or of bonds.
v. 32. Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar.
CHAP. VII. Containing Paul's Fifth and Last Journey, from Cesarea to Rome; which we call, Iter Romanum.
SECT. I.
FEstus and his Council determining now to send Paul to Rome, and therein (though acting unjustly, considering the innocence of the Prisoner, who ought to have been acquitted) fulfilling God's Counsel, [ see Act. 23.11.]. He is delivered to Julius a Centurion, (of the Imperial Band), with some other Prisoners, (who possibly were great Malefactors), to be conveyed thither. Julius having received this charge; put him, and the other Prisoners into a ship of Adramyttium, (a Port-Town of Mysia ), which (being as 'tis probable a trading ship) was to sail along by the Coasts of Asia. Aristarchus a Macedonian, as also Luke and Timothy freely accompanied the Apostle in this Voyage. As they sailed along, they touched at Sidon, where Julius was very civil to Paul, and permitted him to go on shore, and visit his friends there, and refresh himself. Loosing from thence, they were forced to sail under Cyprus, because the winds were contrary; and when they had coasted by Silicia, and Pamphylia, they came to Myra, a City of Lysia, where this Ship finished its Voyage. Thence in a Ship of Alexandria bound for Italy, they passed between those Promontories of Gnidus, and Salmone, and came at last, with some difficulty, to a part of Crete, called the Fair Havens. This Port being something incommodious to winter in, most of the passengers advise to put out from thence, and to endeavor to gain Phoenicia, another Haven of Crete; but they having been thus long at Sea, (the Summer being now gone, yea the great Fast of expiation, which was on the tenth day of the seventh Month, being past, after which the Sea was not sailed in by the Ancients until the beginning of March, because of the shortness of the d • ys, and the tempests which often arise between those two times), Paul not only contemplating the danger of the season, but being inspired by the Spirit of God, admonished them of the danger of the Voyage, if they should now put out to Sea again; showing them, it would be hazardous, not only to the Ship, and the goods in it, but even to the lives of the men also. Therefore he advised them, to stay and winter where they now were. But his words prevailed nothing, because the Master of the ship (who was thought better skilled in his own Art) advised otherwise. The Southwind therefore blowing at first, softly, and seeming to favor their design, they loosed from thence, and sailed along by Crete; but a little after, there arose a tempestuous wind, called Euroclydon , by which they were carried to a little Island called Clauda, and then being caught and tossed by that great tempest they had much ado to save the Boat, and draw it into the Ship. Which done, they undergirt the Ship, and (fearing lest they should fall into the Quicksands), they struck sail, and so were driven. Then they ligh • ned the Ship, by casting some of the goods overbord; and on the third day they were forced to cast into the Sea the furniture of the Ship: And neither Sun nor Stars for many days appearing, and the weather being so exceeding tempestuous, they utterly despair'd of escaping. Now they having been for fourteen days together thus tossed with tempests, and under such fear of death, that they had not observed ordinary meals, Paul at last spake unto them, telling them, they should have harkened unto him, and so they might have prevented, and avoided this hazard. However he bids them be of good cheer; for no man among them should perish, only the Ship would be lost. For God (whose Servant he is, and who is pleased to own him, and protect him) had sent him a message by a holy Angel, that he must be brought before Nero the Roman Emperor, and that he would, for his sake , preserve the lives of all those that were with him in the Ship. The Apostle further declares, how confident he was, that this that was revealed to him from the Lord, should be made good. Yet he telleth them, that for all this, they must expect to be cast upon an Island.
They having therefore for fourteen days together been thus tossed in the Adriatic Sea, (not strictly so called, but in a large sense), at last the Mariners thought they drew near some Country, and by letting down their plummet, and sounding, they found it at first twenty fathoms, and trying again, they found it fifteen fathoms, which was an argument to them they were near a shore. But it being night, and they apprehending danger, lest they should fall upon shelves for want of light to guide them, they durst go no further, but cast four anchors out of the Stern of the Ship, and so earnestly expected the day. But in the mean time, the Mariners let down the Boat into the Sea, (which before they had hailed up into the Ship), under color, as if they would have brought Anchors out of the Prow, or foremost part of the Ship, but intended therein to make their escape, fearing a Ship-wrack, and to leave all the rest to shift for themselves. Paul perceiving this, he told the Centurion and the Soldiers, that though God had promised to preserve them, yet they must not expect it, without using due means for their own preservation, which was to stay the Mariners in the Ship, whose help and diligence was especially needful to them on such an occasion. Hereupon the Soldiers, to prevent the Mariners design, cut the Ropes of the Boat, and let it fall into the Sea. Then Paul while the day was coming on, considering that the company in the Ship having been in so perpetual danger, and fear of being cast away, for so many days together, had eat no set meals, or so little, that it was in a manner a continual fasting, he exhorted them now to refresh themselves by taking some food, which would the better enable them to bear the difficulties they were to grapple with, and (through the help of God) there should not one hair fall from the head of any of them. Having thus spoken, he took bread, and praising God for it, and desiring his blessing upon it, in the presence of them all, he began to eat, and refresh himself; and the rest (being encouraged by his words and example) did the like; so great a comfort and blessing was this poor despised Prisoner to the whole company. Then taking an account of their number thy found they were two hundred seventy six souls in all, in the Ship. Which possibly was done upon the motion of Paul, that so after their deliverance, it might appear, how exactly his prediction [men • ioned v. 22. & 34] was verified and fulfilled. And when they had eaten what was sufficient for them, they cast out the lading of the Ship which yet remained, ( see v. 18.19.), yea and the wheat itself, which hitherto they had spared, being so needful for their sustentation. In the morning they discovered Land, but knew not where they were. However they discovered a certain Creek, into which they resolved, if it were possible, to run the Ship. Therefore taking up the Anchors, and loosing the Bands wherewith before they had made fast the Rudder, they committed themselves to Sea, and made towards shore. But falling into a place where two Seas met, they ran the Ship a-ground, so that the fore part sticking fast, the hinder-part was broken with the violence of the waves; nothing now remaining, but that everyone should shift for his life, and swim to shore, if he could, the Soldiers (showing a cruel ingratitude to Paul, who had been so great a comfort to them, and for whose sake their life's were spared) advize, that the Prisoners should be put to death, lest any of them should by swimming out make his escape from them. But the Centurion being willing to save Paul, (for whose sake he himself was preserved), diverted them from that barbarous purpose, and commanded that those that could swim should first cast themselves into the Sea, and get to land, that they might be the more helpful to others; and those that could not swim, should make use of boards or planks, or other broken pieces of the Ship. Which they accordingly doing, it pleased God that they came all safe to land. And when they were come thither, they found the Island upon which they were cast was Malta.
Act. 27. v. 1. And when it was determined that we should sail into Italy, they delivered Paul, and certain other prisoners, unto one named Julius, a centurion of Augustus band.
v. 2. And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus a Macedonian of Thessalonica, being with us.
v. 3. And the next day we touched at Sidon: And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself.
v. 4. And when we had launched from thence, we sailed under Cyprus, because the winds were contrary.
v. 5. And when we had sailed over the sea of Silicia and Pamphylia, we came to Myra a City of Lysia.
v. 6. And there the centurion found a ship of Alexandria, sailing into Italy, and he put us therein.
v. 7. And when we had sailed slowly many days, and scarce were come over against Gnidus, the wind not suffering us, we sailed under Crete, over against Salmone,
v. 8. And hardly passing it, came unto a place, which is called the Fairhavens, nigh whereunto was the city of Lacea.
v. 9. Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them.
v. 10. And said unto them, Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives.
v. 11. N • vertheless, the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul.
v. 12. And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter, which is an haven of Crete, and lieth towand the south-west, and north-west.
v. 13. And when the south-wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close by Crete.
v. 14. But not long after there arose against it a tempestuous wind, call • d Euroclydon.
v. 15. A • d when the ship was caught, and could not bear up into the wind, we l • t her drive.
v. 16. And running under a certain Island, which is called Clauda, we had much work to come by the boat:
v. 17. Which when they had taken up, they used helps, under-girding the ship: and fearing lest they should fall into the quick-sands, strake sail, and so were driven.
v. 18. And being exceedingly tossed with a tempest, the next day they lighted the ship:
v. 19. And the third day we cast out with our own hands the tackling of the ship:
v. 20. And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved, was then taken away.
v. 21. But after long abstinence Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss.
v. 22. And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship.
v. 23. For there stood by me this night the angel of God, whose I am, and whom I serve.
v. 24. Saying, Fear not Paul, thou must be brought before Caesar, and lo, God hath given thee all them that sail with thee.
v. 25. Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me.
v. 26. Howbeit, we must be cast upon a certain island.
v. 27. But when the fourteenth night was come, as we were driven up and down in Adria about midnight, the ship-men deemed that they drew near to some Country:
v. 28. And sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found it fifteen fathoms.
v. 29. Then fearing lest we should have fallen upon rocks, they cast four ancres out of the stern, and wished for the day.
v. 30 And as the ship-men were about to flee out of the ship, when they had let down the boat into the sea, under color as though they would have cast ancres out of the fore-ship.
v. 31. Paul said to the centurion, and to the soldiers, Except these abide in the ship, ye cannot be saved.
v. 32. Then the soldiers cut off the ropes of the boat, and let her fall off.
v. 33. And while the day was coming on, Paul besought them all to take meat, saying, This day is the fourteenth day that ye have tarried and continued fasting, having taken nothing.
v. 34. Wherefore, I pray you to take some meat, for this is for your health: for there shall not an hair fall from the head of any of you.
v. 35. And when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat.
v. 36. Then were they all of good cheer, and they also took some meat.
v. 37. And we were in all in the ship two hundred threescore and sixteen souls.
v. 38. And when they had eaten enough, they lighted the ship, and cast out the wheat into the sea.
v. 39. And when it was day, they knew not the land: but they discovered a certain creek, with a shore, into the which they were minded, if it were possible, to thrust in the ship.
v. 40. And when they had taken up the ancres, they committed themselves unto the sea, and loosed the rudder bands, and hoised up the main sail to the wind, and made toward shore.
v. 41. And falling into a place where two seas met, they ran the ship a-ground, and the forepart stuck fast, and remained immovable, but the hinder part was broken with the violence of the waves.
v. 42. And the soldiers counsel was to kill the prisoners, lest any of them should swim out, and escape.
v. 43. But the Centurion willing to save Paul, kept them from their purpose, and commanded that they which could swim, should cast themselves first into the sea, and get to land:
v. 44. And the rest, some on boards, and some on broken pieces of the ship, and so it came to pass, that they escaped all safe to land.
Act. 28. v. 1. And when they were escaped, then they knew that the island was called Melita.
SECT. II.
IN this Island they were very courteously received by the Islanders, who made a great fire for them to warm and refresh them, coming wet, and cold out of the sea. Paul having gathered a bundle of sticks, and laying them on the fire, a Viper that was in the wood, feeling the heat of the fire, leaped out upon him, and fastened on his hand; which the Islanders seeing, they presently concluded that he was certainly some notorious Malefactor, whom divine vengeance followed, though he had now escaped at sea. Thus the very light of nature suggested even to Barbarians themselves, that wickedness would not go unpunished; see Rom. 1.32. But the Apostle shaking off the venomous beast into the fire, and receiving no harm at all from it, ( see Mark 16.18.), they presently changed their opinion, and took him for a God , come to them in the shape of a man. Thus it pleased God by a new miracle to confirm the Apostles authority, and thereby to prepare the hearts of of these Islanders to receive the Gospel. The landing of these shipwreck'd persons being made known to Publius the Governor, or chief man of the Island; he out of his great compassion and humanity entertained them all three days at his own charge. It so happened, that the Father of Publius was at this time sick of a Feaver, and bloody Flux; which being made known to Paul, he went to him, and praying with him, and laying his hands on him, he perfectly healed him. This being noised in the Island, several other diseased people were brought to him, and were also healed by him; upon which, Paul and his Christian associates were much honored by the Islanders. Having stayed there three months, (in which time 'tis like Paul made many Converts, and planted a Church in the Island, as Ecclesiastical History informs us), at their departure they were furnished by the Inhabitants of the Island with all necessaries for their journey. From hence therefore they set sail for Italy, in a ship of Alexandria, whose sign was Castor and Pollux, and sailed first to Syracuse in Sicily, thence to Rhegium in Italy, and thence to Puteoli a Port near Naples; where they found some Christian Professors, who were very glad of them, and importuned them to stay a week with them. Thence on foot they travailed towards Rome , and when they were come as far as Appii forum, several Christians that dwelt in Rome, hearing of their approach, came thither to meet and welcome them; and others met them at a place called the three Taverns. When Paul saw these Christians, he praised God exceedingly. He knew, there was a famous Church there (long ago planted ), to whom about three years before, he had written a large Epistle, and had of a long time desired to see them; therefore could not but now rejoice, that God had vouchsafed to him such an opportunity. The sight of these Christian- Romans did much revive and comfort him. He was glad they had so much liberty at Rome, that they durst come forth, and thus publicly own him, who was in bonds; and he hoped for much comfort and succor from them, against the troubles and dangers he expected at Rome.
When they were come to Rome, the Centurion delivered the Prisoners to the Captain of the Guard who suffered Paul (moved thereto possibly by the good testimony given of him by Julius ) to dwell in a private house which he hired, only with a Soldier to guard him, carrying on his right hand an Iron-Chain , which probably he girded about him when he was in the house; but going abroad he was bound with the same to the left hand of the Soldier. After they had been there three days, Paul desired to speak with the chief of the Jews in that City; (his constant love to his own Nation engaging him always to desire to gain them in the first place), and when they came to him, he spake to them to this purpose, Country men, I have done nothing against my own Nation, or contrary to the Laws or Customs of the Jews ; yet was I by the Jews at Jerusalem apprehended and accused before the Roman Governor, who found no capital Crime laid to my charge, and therefore would have dismissed me, had not the importunity of the Jews inclined him to deliver me into their power; which that I might avoid, I was necessitated to Appeal unto Caesar, only to clear myself, not intending to lay anything to the charge of any of my Country-men, or to exasperate the Emperor against them, though I have been so ill used by them. And for this cause I was sent hither, and now have sent for you to acquaint you, that for the sake of Jesus Christ, the true Messias, (whom all true Israelites long looked for, who is now come in the flesh, to be their Redeemer, and in whom all the true Israel of God repose all their hope and confidence of salvation, and by whom they expect a joyful resurrection from the dead), I am bound with this chain.
The Jews replied that they for their part were not possessed with any prejudice against his person; for they had not received any letters out of Judea concerning him, neither had any of their Brethren that came from thence spoken any evil of him. But as for this Profession and Doctrine of Christianity, they acknowledged, the Jews their Brethren, as also the Gentiles, did generally oppose it, and spake hardly of it; yet they desired to hear what he had to say for it. Hereupon a day being appointed for that purpose, many of the Jews came to his lodging, to whom he opened at large these two points, 1. That the Kingdom of the Messiah promised by God to the Fathers was to be a spiritual, not an earthly Kingdom. 2. That Jesus of Nazareth was the true Messiah, in whom all that desire to be saved, ought to trust and believe. Both these he confirmed by testimonies, out of the Law of Moses, and out of the Prophets; continuing his discourse from morning till night. The effect of which discourse was this, some believed, and embraced the Gospel; others remained altogether unmoved and unperswaded; and so they parted in some difference and disagreement among themselves. Paul at their departure, told those that would not be persuaded, that this unbelief of theirs was a thing which the Prophet Isaiah had long ago punctually foretold, viz. ch. 6.9. wherein he shows, that God had bidden him go and tell that people, that hearing they will hear and not understand, and seeing they will see and not perceive; for their heart was waxed gross, and they heard heavily with their ears, that is, they had contracted a willful hardness, deafness, and blindness; upon which it follows, that they will not convert, nor hearken to any counsel, that should make them capable of mercy. This being their case, he tells them, upon this refusal and obduration of theirs, he was to preach the Gospel (the word of salvation), to the Gentiles, who would gladly embrace it. See Rom. 15.9, 10, 11, 12.
After this, Paul dwelt two years in his own hired house at Rome, preaching the Gospel, (the doctrine of Christ that tends to the setting up the kingdom of God in the souls of men, see Mat. 4.23. & 13.19.), to all that came to him, without any disturbance, he having, as it seems, some Christian friends even in Nero 's family, Phil. 4.22.
Act. 28. v. 2. And the barbarous people shown us no little kindness; for they kindled a fire, and received us everyone because of the present rain, and because of the cold.
v. 3. And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand.
v. 4. And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom though he hath escaped the sea, yet vengeance suffereth not to live.
v. 5. And he shook off the beast into the fire, and felt no harm.
v. 6. Howbeit, they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a God.
v. 7. In the same quarters were possessions of the chief man of the island, whose name was Publius, who received us, and lodged us three days courteously.
v. 8. And it came to pass, that the father of Publius lay sick of a fever, and of a bloody flix, to whom Paul entered in, and prayed, and laid his hands on him, and healed him.
v. 9. So when this was done, others also which had diseases in the island, came, and were healed:
v. 10. Who also honored us with many honors, and when we departed, they laded us with such things as were necessary.
v. 11. And after three months we departed in a ship of Alexandria, which had wintred in the isle, whose sign was Castor and Pollux.
v. 12. And landing at Syracuse, we tarried there three days.
v. 13. And from thence we set a compass, and came to Rhegium, and after one day the south-wind blew, and we came the next day to Puteoli:
v. 14. Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome.
v. 15. And from thence, when the brethren heard of us, they came to meet us as far as Appii-Forum, and the three Taverns: whom when Paul saw, he thanked God, and took courage.
v. 16. And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself, with a soldier that kept him.
v. 17. And it came to pass that after three days Paul called the chief of the Jews together. And when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.
v. 18. Who when they had examined me, would have let me go, because there was no cause of death in me.
v. 19. But when the Jews spake against it, I was constrained to appeal unto Caesar, not that I had ought to accuse my nation of.
v. 20. For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.
v. 21. And they said unto him, We neither received letters out of Judea, concerning thee, neither any of the brethren that came, shown or spake any harm of thee.
v. 22. But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that everywhere it is spoken against.
v. 23. And when they had appointed him a day, there came many to him into his lodging, to whom he expounded and testified the kingdom of God, p • rswading, them concerning J • sus, b • th out of the law of Moses, and out of the Prophets, from morning till evening.
v. 24. And some believed the things which were spoken, and some believe • d not.
v. 25. And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the holy Ghost by Isaiah the prophet unto our fathers.
v. 26. Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand, and seeing ye shall see, and not perceive.
v. 27. For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed, lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.
v. 28. Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.
v. 29. And when he had said these words, the Jews departed, and had great reasoning among themselves.
v. 30. And Paul dwelt two whole years in his own hired house, and received all that came in unto him.
v. 31. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence; no man forbidding him.
Ch. 28. v. 6. 〈 in non-Latin alphabet 〉 ] Nihil incommodi ei accidere] 〈 in non-Latin alphabet 〉 de malo Morali sive culpae usitate dicitur, ut Luc. 23.41. 2 Thes. 3.2. raro de malo Physico sive poenae. Syrus vertit nihil odibile ipsi factum esse. i. e. Nullum incommodum turpe & ignominiosum, scil. nihil novum insolitum & admirandum, unde criminis alicujus, prout suspicati fuerant, reus haberi posset.
Mutatâ sententia dicebant Deum esse] Herculem forsan 〈 in non-Latin alphabet 〉 , qui in Melit • colebatur.
v. 11. Cujus insigne erant Dioscuri] Solebant olim, naves hujusmodi insignibus ornare, & inde appellare, quomodo etiam hodie-num usitatum est. Virgilius dixit, Centauro invehitur magna.
Dioscuri, sunt Castor & Pollux, Jovis ex Laedâ filii qui mari imperabant: unde horum praesidio & tutelae navis haec erat commissa atque dicata ab iis, qui eam possidebant. Et invaluit apud Nautas haec superstitio, exhalationes • gneas quae in tempestatibus conspiciuntur, esse hos ipsos Deos scil. Castorem & Pollucem. Et si • xhalatio solitaria appareat, trisle esse praesagium; si autem gemina, prosperae navigationis praenuncium, ut testis est Plinius. Ovid. 1 Trist. Fleg. 3. & pictos verberat unda Deos.
v. 15. Alii obvium venerunt ad sorum Appii, alii ad tres Tabernas; illi prius, hi seriùs. Nam tres Tabernae propriores erant Romae.
v. 16. 〈 in non-Latin alphabet 〉 , seorsim sine aliis. Cum milite qui ipsum custodiret ] Intellige ita ut eadem catena & mili • em constringeret. Sen. Epist. 5. quemadmodum eadem catena & militem & custodiam copulat, sic ista quae tam dissimilia sunt, pariter incedunt. Haec est catena cujus mox meminit eam monstrans Paulus v. 20. & Eph. 6.20. Col. 4.18. Phil. 1.7. 2 Tim. 2.9. Philem. 10.13.
v. 20. Propter spem Israelis • h • e. Propter Messiam ab Israele speratum ac des • d • ratûm, vel propter bona à Messiâ spe •• ta. vid. 1 • im. 1.1.
SECT. III.
ONesiphorus a Citizen of Ephesus, coming to Rome at this time, very diligently sought out Paul there, and often refreshed him, and was not ashamed to own him notwithstanding his bonds, 2 Tim. 1.16, 17.
SECT. IV.
THis year, 'tis probable, Paul was brought to his trial at Rome, though Luke makes no mention of it. For that his trial was something early, may appear by his own words in his Second Epistle to Timothy, written some time after, where he speaks of his first answer, (at which all his friends forsook him, through fear of suffering), that is, possibly, all such of his friends as had power at Rome, or might by their Testimonies have stood him instead; which he prays God may not be laid to their charge, 2 Tim. 4.16, 17, 18.
SECT. V.
FEstus, the Roman Procurator dying in Judea, Nero sends Albinus to succeed him in that Province. In the mean time the High-Priesthood, by the means of King Agrippa, being taken away from Joseph, and given to Ananias a Saducee, (the Son of Annas ), this new High Priest taking his opportunity, before the arrival of Albinus, called a Council of the Jews, and brought James Son of Alpheus, before them, and caused him to be condemned to be stoned; see Joseph. lib. 20. ch. 8.. Eusebius in his Eccles. Hist. lib. 2. ch. 22. says, he was thrown down from a Pinacle of the Temple, and then his brains were knocked out with a Fullers Club. Vide Annals Usserii.
This James, the Son of Alpheus and Mary , (Sister to the blessed Virgin), called James the less, [Mark 15.40.], and the Lord's Brother, [Gal. 1.19.], that is, (after the Jewish manner of speaking), his Cousin-German, being an Apostle, and so of an unlimited Commission, thought it suitable to his office, to take care of all converted to the Faith among the Twelve Tribes, scattered abroad in divers Countries, and accordingly he addresses this Epistle to them. 'It is probable, he wrote it not long before his martyrdom, because he seems to intimates, that the vengeance that was to fall on Jerusalem was drawing nigh; see Jam. 5.8, 9. The general occasion of which, seemeth to be, the great degeneracy, both as to Faith, and Manners, and the growth of Libertinism, which he understood to be among them. Which evils that he might obviate, he writes this Epistle to them, wherein he gives them many serious Admonitions.
1. COncerning the right bearing of afflictions, or outward temptations; He tells them, they are to account it matter of great and solid joy, when they meet with divers troubles and afflictions for the profession of the Gospel; by which afflictions, they may be proved, whether they will, even in adversity, stick close to Christ, or no. For they should consider, that those temptations are trials of their Faith; and the trial of their Faith worketh patience, through the operation of the Spirit of God. And they should learn to be patient to the end, (Mat. 10.22.), that so nothing may be wanting to them, for the perfecting and making up all the parts of holiness in them And because 'tis a hard matter to bear afflictions aright, and a great deal of heavenly wisdom is requisite thereunto, he advises, that when any of them, in such times of pressure as those were, do find themselves to want this wisdom and skill to manage themselves aright, that then they should humbly beg it of God, who giveth liberally, and upbraideth not. But then (he tells them) they must ask in Faith, and with a fixed dependence on God, not wavering, or doubting either concerning his power, goodness, or faithfulness. For doubting or wavering keeps men in a perpetual disquiet, and agitation of mind, not knowing what to depend on. Besid • s, this is the way to have their prayers blasted, God not being wont to hear them, that do not sincerely depend on him. And he further tells them, that 'tis not only in prayer, that this fluctuation, or wavering of spirit, produces such ill effects; but he shows them, that such a person hath the infelicity of never knowing in other occasions, where to fix or what course to take. And having given them this caution concerning prayer, he returns to his purpose again, of comforting the afflicted under their trials. And in order hereunto, he counsels the poor Christian, who is through afflictions or the Cross, humbled by the Lord, and brought low, to comfort himself, yea to glory in this, that he is exalted to the high dignity of being an adopted Child of God. And the rich man he counsels, not to rejoice in his riches; but if God have given him an humble frame of mind, and a preparedness to bear the Cross, and to be brought low, to rejoice in that frame of spirit. For all his glory (as he is a rich man) is very fading. As the Sun when it is risen scorcheth the green grass, and maketh the florid part of it presently to wither; so a rich man (when God permits it) soon fadeth in his estate, and cometh to nothing, notwithstanding all his counsels and endeavors to the contrary. He concludes this admonition, declaring that Christian to be blessed, who patiently endureth the afflictions which he shall meet with in the way of his duty; for when he shall be tried, and found faithful, he shall at length obtain the crown of eternal life, which the Lord hath graciously promised to them that love him, and that testify their love to him, by a patient enduring tribulations for his sake. From Ver. 1, to 13.
2. Having thus spoken of outward temptations, (or afflictions), he comes now, to speak of inward, namely, such as solicit to sin, and which consist in evil inclinations. And he advises them, to take heed of that Blasphemy that casts the blame of these temptations upon God. For God is of so pure and holy a nature that he cannot be tempted or stirred up to sin by any means whatever; neither doth he solicit or stir up any one to it. But a man is tempted, or stirred up to evil, by the inward lust, or original corruption of his own heart; the gradual motions whereof are these. 1. By the instigation of this inward lust, or concupiscence, a man is drawn aside from true good, and allured to evil. 2. This inward lust soliciting, and enticing, gets at length the consent of the will, and so is said to conceive. 3. Then a man actually sins, and so sin brings forth. 4. Sin being committed, by its desert bringeth forth or procureth death. Therefore they should take heed of permitting themselves so far to be deceived, as to ascribe the cause of their impiety unto God. For He is immutably the Author of all good, and from him d • scends every good gift. God is the Father of lights, and spiritual illumination, and (says he), of his own free mercy and good will, he hath regenerated and converted us (who are believers among the Jews ) by the word of his Gospel, that as the first fruits were under the Law consecrated to God, so we might be consecrated to him before any other people, and so he hath allowed us the favor of being the first that have been called to this dignity, [see Eph. 1.12.], therefore we ought to be far from admitting any such blasphemous thought concerning God, as if we were moved at any time by him to sin or evil. From Ver. 13, to 19.
3. Having mentioned their regeneration by the preaching of the Gospel, he takes occasion to show them, how the Word ought to be heard and received. In particular, that they should be swift and ready to hear it, but slow to speak or cavil against it, and slow to wrath, not being soon offended, and angry at the convictions or reproofs of it. For man's sinful anger doth not put men upon doing those things, that are just and righteous in God's account. And because wrath is such a hindrance to the righteousness which God requireth, he adviseth, that all filthy, and evil speaking, and overflowing of malice, all scoffs, and railing, &c. should be laid aside, and that with meekness they should receive the word, which God by his Spirit does, as it were, graff and implant in the soul, that it may bring forth fruits acceptable unto Him, and which being accompanied by his divine grace, is his power unto salvation. He further shows, how they should not only be hearers of the Word, but doers of it. And he declares the vanity and unprofitableness of bare hearing, by a similitude taken from a man looking his face in a Glass, who soon forgetteth the fashion of his own countenance, having only a slight view thereof: So the preaching of the Word usually maketh but slight impressions on careless hearers. But they that look narrowly, and diligently inquire into the whole Doctrine of the Gospel, (which is a perfect Law, teaching the way to true liberty, and freedom from sin, wrath, and eternal death, and brings us into a free state, a state of Sonship) and abide, and remain in the knowledge and belief thereof, and obedience thereto, not being forgetful hearers, but mindful of the duties, and work the Gospel prescribes, such persons shall be blessed in this course. And l • st any should challenge a share in this blessedness to whom it does not belong, he shows, who are hearers only, and not doers of the Word, namely, such as allow themselves in any known sin, and particularly in the sins of the tongue. For he tells them, that that man miserably deceives his own heart, who thinketh himself truly religious, yet bridleth not his tongue . Such a man's profession of the Christian Faith, he assures them, is but vain. But they that would manifest their profession to be sincere, and immaculate, and such as God (who is the Father of Christ, and of all true Believers in him) approveth, must manifest it by works of Charity, and Purity, keeping themselves from the wickedness and defilements that prevail in the World, wherewith so many are polluted. From Ver. 19, to the end.
He comes now to admonish them of another Evil, that it seems was too common amongst them, which was this, They over-esteemed the rich , giving them all the respect and observance they could devise, in their Synagogues, and Courts of Judicature; yea they went so far, as to esteem the Wicked-rich above the Godly-poor, honoring and observing those that were apt to hale them to the Judgment Seats, despising and disesteeming the poor, and not regarding them according to their excellency in grace: Yea they were prone to favor the cause of the rich against the poor in judgment. The Apostle shows them the evil of this practice, by putting this case to them. Says he, If there come into your Synagogues , or Ecclesiastical Courts, a Rich man, with a Gold Ring, and goodly Apparel, and there be a difference to be decided between him and a Poor man, who is in poor Clothes; and you show great respect to the Rich man, and favor him in his cause, but contemn the Poor man ; are ye not then partial, and perverse Judges, whose thoughts and determinations are evil, and perverse? That therefore he may restrain them from this undue proceeding, he shows, that God hath put a three-fold dignity upon the Godly-poor. They are Elected of God, Rich in Faith and the graces of the Spirit, and Heirs of the Kingdom of Heaven. And that he might further show them their practice herein, not only to be vain and evil, but senseless and irrational, he useth a new Argument to this purpose. D • not rich men (says he) oppress you, and draw you before the judgment seats? It seems, many of the rich men among whom they lived were bitter enemies, and reproachers of Christianity; and therefore he intimates, that wealth was not to be such a motive to them to favor the cause of the rich, when it came to be tried before them. Indeed, if they did dispense their respects aright, giving the rich men only, what is just, and meet, and did not deprive their poorer Brethren, of what is due to them, and in all things carried themselves according to that Royal Law of the King of kings, contained in the Scripture, (which enjoins us to love our Neighbor as ourselves, and to do to others what we would judge fit to be done to us ), then they did well; but this partial respecting of the rich, with contempt of the poor, plainly shown them to be transgressors, and not fulfillers of this Law. For the Law, Lev. 19.15. (to which place 'tis probable he pointeth), saith, Thou shalt do no unrighteousness in judgment: Thou shalt not respect the person of the poor, nor the person of the mighty; but in righteousness shalt thou judge thy neighbor. But here they might object this, that which he reproved in them was a small offense, and might be easily excused, and their obedience in other things might make amends for such a small failing as this was. To this he answers, that, Suppose a man should be an exact observer of all other points of the Law (which yet is impossible) and willingly offend in one particular, he is guilty of breaking the whole Law. Not that all sins concur in one, but because a contempt of the same Law and Law-giver is manifested in the breach of one Command as well as of all. For obedience to God's will is required universally to all that he commands, and he that offends in one command, though he keep all the rest, fails of the obedience which is due from him, and so is punishable as well as if he had offended in all. And that he may make this matter the more clear, he instances in the Sixth and Seventh Commandments, showing that in the violation of either, the authority of the Lawgiver, and of him that commanded both, is violated. But they might again object, that they shall not ultimately be judged by the Law, as given by Moses, (which requires perfect obedience in every respect, and pronounces a Curse upon everyone that in the least transgresseth), but by the Gospel, [see ch. 1.25.]. He answers, that he would have them so speak, and act, and carry themselves in those matters, as those that shall be judged by the Gospel, which is a Law of Liberty indeed, but not of licentiousness; of liberty from sin, but not of liberty to sin. And if they would not come under the rigor of the Law of Moses, they must not be cruel and injurious to their poor Brethren. For the equity of that Law requireth, that those persons should find no mercy, who will show none. Therefore mercy is not to be hoped for, by those that only honor rich men, but by those that are full of Bow • ls, and bounty to the poor. For as the mercy of God rejoiceth over his justice; so mercy exercised by man, gives him occasion to hope, yea to rejoice in the mercy of God, and exceedingly supports him against the fear of his justice and judgment. From Ver. 1, to 14.
5. Having spoken of the Gospel, as a Law of Liberty, v. 12. lest this expr • ssi • n should encourage some Hypocrites to live as they list, provided they did but profess Faith in Christ, he admonishes them to take he • d of such a vain, unprofitable Faith , because such a Faith, as is void of good works, cannot save. So that in this whole discourse, the Apostles intent and drift is, to show, not what justifieth, but who is justified; not what Faith doth, but what Faith is. He that hath a true Faith, is sure of Salvation; but not always he that saith he hath Faith. His drift therefore is, not to show, that Faith without works doth not justify, but that a bare Assent to the truths of the Gospel, which is n • t accompanied with good works, is not Faith; and the Justification he here speaketh of, is not so much of the Person, as of the Faith. For as professions of love to those that are indigent, and in want, without performance, are vain; so such a Faith, which is but a naked assent to the Gospel, or a bare profession of it, without producing good fruits, is unprofitable and dead. He further urgeth his present Argument, by framing a Dialogue, between a true Believer, that can manifest his Faith by his works, and a boasting Hyprocrite, that can produce no works to evidence or demonstrate the truth of his Faith. The true Believer may say to such a person thus; Thou boastest with thy tongue, and sayest, thou hast Faith. I shall not boast, but humbly produce the real testimony of my works, (see Mat. 11.4, 5.), as an evidence of my Faith. Thy Faith is not productive of good works. Now show me thy Faith without works, and make it appear to me by any Scripture-ground, (if thou canst), to be a sincere and true Faith; and if thou canst not, I will show thee my Faith, accompanied with good works, and demonstrate it to be sincere by my works, seeing they are a real evidence and proof of it. But thou wilt say, thou hast a true Faith, for thou believest there is one God. Thou dost well in so believing; yet if this Faith of thine consist in a bare knowledge, or ass • nt of thy mind, and do not produce in thee a real love to God, and affiance in him, and a serious endeavor to please him, what advantage hast thou thereby above the Devils? For they believe this truth as well as thou, but are far enough from having any true Faith; for instead of conceiving any hope thereby of salvation, they are filled with unceivable horror, upon the apprehension of his justice. All knowledge of God, out of Christ, is very uncomfortable to sinners. But wilt thou rightly understand and consider, (O vain Professor !), what may be said against thy Faith, and to prove to thee, that Faith without works is dead? seeing good works are a proper and insep • rabble effect of true and saving Faith? I say, they are such effects, as do not give life to it, but declare it, and manifest it, as Apples do not give life to the tree, but show and demonstrate life to be in it. I shall further prove this point to thee, by the examples of persons justified of old, and shall show, that they were not justified by a dead and fruitless Faith, but by a Faith bringing forth good works. And I shall instance only in two, Abraham and R • hab. As for Abraham, I demand, whether he were not justified by works, (particularly, that eminent work, when he really purposed, and had God continued the command, would actually have offered up his Son Isaac on the Altar ), I demand, Whether by that, and his other works, he did not show, that he had a true and lively Faith ? Thou seest therefore, that his Faith rested not in a bare knowledge, or profession, but was operative; it had efficacy and influence upon his works; it did not exert itself in acts of believing only, but also in working; so that his Faith, by producing good works, was declared to be a perfect and true Faith, and such as had all the parts belonging to it. And his Faith was improved, and strengthened, and perfected by works, as the inward vigor of the spirits is increased by motion and exercise. Yet this must not be so understood, as if works did perfect Faith, by communicating of perfection to it, but only that they do stir up, exercise, and excite the vigor of it. This therefore being an evident discovery of Abraham's Faith; it plainly appeared, how truly it was said of him before, Gen. 15. that he believed, and it was imputed to him for righteousness. So that the first testimony, and solemn approbation which Abraham had from God, was because of his Faith. And by his readiness to sacrifice his Son, he declared he had a true justifying-Faith; and accordingly the Lord saith after this trial, Now I know that thou fearest me, Gen. 22.12. And hereupon he was called, the Friend of God. You see then, that by Works (that is; by the parts, and offices of a holy life) a man is justified, that is, acquitted from hypocrisy, and his Faith is manifested to be good, and right, and he himself just and righteous. You see also, that he is not justified by Faith only, that is, by a bare, and naked profession, or dead and vain Faith, such as consisteth in a mere assent, or empty knowledge and speculation, which is so far from justifying, that it is not properly Faith. I come now to my other instance, viz. that of Rahab, which I the rather make use of, because some might say, that indeed Abraham's Faith (the great pattern of Believers) might produce good works, but every Believers Faith cannot arise to the strength of Abraham's. For answer to this, I shall show, that the weakest Faith, that is true, and saving must produce good works. And for the proof of this, I shall instance in Rahab an Harlot , and an Heathen, when God first wrought upon her, yet after she was converted, her Faith, how weak soever, expressed itself in a very self-denying act. Had she said to the Messengers of the Children of Israel, I believe the God of Heaven and Earth hath given you this whole Land for a Possession, yet I dare not show you any kindness in this City; it had been such a dead barren Faith, as we have been speaking of: but her Faith prevailed so far with her, that she performed a grateful office to them, though she ran a great hazard thereby, and exposed herself to the rage of the people of her City, for harbouring spies, and sending them out by another way, to escape the great danger they were in. See Josh. 2.
He concludeth this whole dispute, showing, how little is to be ascribed to an empty profession of Faith without works: such a Faith, he tells them, 'tis but as the body without the vital spirit, which everybody knows to be no more than a mere carcass. From Ver. 14, to the end.
6. He re-assumes the discourse he had been upon before in the end of the first Chapter, admonishing them to take heed of offending with their tongues, and particularly, not to arrogate to themselves a supercilious Mastership over others, (taking upon them to censure them at pleasure), because such heavy censures draw down upon themselves very great and heavy judgments; see 1 Cor. 11.31. Mat. 7.2.
And he dissuades there from, 1. Upon consideration of the common frailty, incident to all men; telling them, that In many things we offend all. And 2ly, Because bridling the tongue is a sign of some good progress and growth in grace. He that can govern his tongue aright doth thereby manifest himself to be a sincere, and grown, and well improved Christian, and able to bridle the whole body, that is, able to govern all his other actions aright, which are acted by the members of the body. This he further illustrates, by two Similitudes. 1. Of a Bridle-bit. 2. Of a Rudder, or Helm of a Ship. If we guide the Bridle well, we rule the Horse; if we rule the Stern aright, we guide the Ship: So the Tongue, though but a small member, yet well ordered, and governed, effecteth great things. But great inconveniences arise where this small member is not well-governed. For as a little fire kindleth much wood, so an evil Tongue is a fire, (there is a world of sin in it), 'tis a powerful means to kindle great strifes and divisions. An evil Tongue is of so cursed an influence, that it often defiles the whole body, that is, involves the other members in guilt, and defiles them, by drawing them to act, and commit sin, [see Eccles. 5.6.]. It sets on fire the whole World , or, (as some render it), the whole course and revolution of our life from youth to manhood, from manhood to old age. The evils of the tongue diffuse themselves into all the parts of man's life, and it sets on fire, with its wickedness, the wheel and course of all our natural faculties, being itself set on fire by the Devil, and kindled with that fire that comes from Hell. And having thus shown the cursed influence of the Tongue, he comes now to show, how difficult the cure is. He tells them, there are no kind of Beasts but may be tamed by human art and skill; nothing in nature so violent and hurtful, but human art and industry, hath made it serviceable to the use of men. But the Tongue is harder to be tamed than any of these. 'It is such an indisciplinable member, that no man's reason, or skill, can tame another man's unruly tongue; nor can he tame his own of himself, without the assistance of divine grace. An evil Tongue is an unrestrainable evil, full of deadly poison, spitting forth the venom of reviling, backbiting, reproaching, cursing, and many other evils.
But some might here object, With our tongues we praise God, therefore the Tongue is not so full of venom as you suggest.
For answer, he shows, What a foul sin it is in any Christian to use this member to so distant offices as some do, namely, therewith in the public congregation to bless God, and afterwards to judge and rail at their Christian Brethren, who, for that Image of God they bear upon them, are to be regarded, and used with kindness: What, says he, shall two such contrary things, as blessing and cursing, proceed out of the same mouth? This, he tells them, ought not to be. And if they would further understand the monstrousness of this practice, he will represent it unto them, by three Similitudes. Can a fountain (says he) send forth two sorts of waters, of so different a nature, as bitter and sweet? or can the Sea send out salt water and fresh? Can a Fig-tree bear Figs and Olive-berries too? Can a Vine bear Gr • pes and Figs, the the fruit that belongs to another Tree? And as these things are impossible in the ordinary course of Nature; so he shows them, 'tis absurd in manners, that the same Tongue should bring forth good and evil, should bless and curse, pray and revile. Therefore the tongue should be employed to those good uses to which God has appointed it, and not to the contrary. From Ver. 1, to 13.
7. He comes now to show, what is one of the prime causes of the unruliness, and intemperance of the Tongue, namely, A false persuasion, which is in some, of their own wisdom and knowledge, whereas there is no true wisdom in them. He tells them, that if any will approve himself to be a truly wise and understanding man, he must by the goodness of his conversation and works, testify that there is in him, such a wisdom as is accompanied with meekness. But if he nourish bitter envying, and strife in his heart, and vent it by his Tongue, he hath no reason to glory and boast of his wisdom; for he does plainly lie against the truth in such vain brags and boastings. Such wisd • m as that, he may assure himself, descendeth not from heaven, but is earthly, sensual, devilish. For the effects of envy and strife, are confusion and all manner of evil. But the wisdom that is from above is first pure, it will not allow or brook any filthiness, either of sin or error; then peaceable, not rigid, but gentle, mild, equitable, receding from its own strict right in order to peace; 'It is also gentle, and moderate, and persuasible, full of compassions, and mercy, being fruitful in good works, without judging , or too severely censuring the actions of others, and without hypocrisy. He concludes this wh • le discourse, showing the happiness of those that have this wisdom, that disposes to peace; for the fruit of righteousness, which consists in peace , (comprehending in it, all true blessedness) is sown for them that have that meek wisdom, and are of a peaceable disposition themselves, and endeavor to make peace among others. From Ver. 13, to the end.
8. Having shown, in the foregoing Chapter, that a false persuasion of their own wisdom and knowledge, was one great cause of the dissensions among them, (which were so violent, that they resembled, as it were, wars and sightings) he comes now to show other causes of their contentions and quarrellings, which were their carnal and pleasing lusts, viz. their covetousness, envy, and pride, which war'd in their members, (that is, in their wills and affections, see Rom. 7.23. ), against the motions of the Spirit of God. He tells them, they eagerly and passionately coveted the honors and riches of this world; but yet could not obtain what they desired. They envied and grudged their Neighbors the good things God had given them, yet could not attain to their happiness. They coveted them eagerly, but it nothing availed them: They strove and quarrel'd with one another about them, yet obtained them not, because they sought them not of G • d by prayer, who is the alone Author and Giver of all blessings. Or if they did sometimes seek to the Lord for them, yet they sought them not in a right manner, nor for a right end, namely, that they might serve him with them; but they sought them, that they might consume and waste them upon their lusts. Hereupon, he calls them, Adulterers , and Adulteresses, in a spiritual sense; because, the love of the world had alienated and estranged their hearts from the Lord [Mat. 12.39.] He tells them, that to give up, or engage their affections to the pleasures, profits, and honors of the World, or to seek to gratify worldly men, or worldly lusts, is reckoned by God as hostility against himself. For friendship with the World , and conformity to the vices which reign in it, is that which renders a man hateful to God, it being a plain siding with his Adversaries. From Ver. 1, to 5.
9.