A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

CHAP XXII. Paul in Prison.

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

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

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

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

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

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

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

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

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

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

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

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

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

The fourth Remark is; Arguments for Converting work must be pungent, and con∣vincing.

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

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

N.B. Moreover (saith he) It was no Gentile Proselyte, that the same Jesus directed me unto for Divine Instruction, but unto Ananias, a man Zealous of, and learned in the Law, who by the same Jesus's appointment persuaded me to embrace the Gospel, tho' he was a Jew like to your selves in all things: which shewed that the Gospel was not contrary to, nor destructive of the Law, but it was only the Accomplishment of it; Other∣wise that believing Jew (Ananias) would neither have cured him of his blindness, nor Countenanced him in any scandalous Indeavouring after an Apostacy from the Jewish, Religion, N.B. But saith Ananias to him [the God of our fathers] (this Title did please the Jewish people above all, &c.) hath taken thee by the Hand (as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉]

here signifies) that thou should know his Will, and see the Just one, &c.] Verse 12, and 14, 15.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

N.B. Those hardned Jews had given Paul a fair Audience all along hitherto with∣out any gain-saying at all while he Dulcified his Discourse, and sweetned his speech with such pleasing expressions, as [the God of their Fathers] &c. wherein the Jews glori∣ed above all things, that they and theirs had God for their Father, John 8.41. but when any mention is made of the Mercy of God to the Gentiles: This they could not hear nor bear: Therefore do they interrupt him with their Tumultuous clamours, prepare themselves to do violence to him again (by casting off their Cloaths) and in their raging phrenzy [threw dust up into the Air] verse 23. this Dust they wish'd to be stones to throw at Paul for his Blasphemy.

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

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

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

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

N.B. Tho' we may not render Evil for Evil, yet may we Right our selves by all law∣ful means for our security: Christ allows as much of the Serpent, as of the Dove in his Ser∣vants, Matth. 10.16. provided the Subtlety of the one do not destroy the simplicity of the other, as piety without policy is too simple to be safe, so policy without piety is

too subtle to be good: The head of the Serpent and the heart of the Dove do best together as blessed ingredients for the Compound of Christians.

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

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