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. XXIII. Paul before the Sanhedrim.

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

First, His Exordium or Prologue.

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

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

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

Fifthly, His Rescue by the Captain, Verse 10.

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

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

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

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

This same Comforter had Paul here, which so incouraged him, as that he could look his Accusers, yea and his Judges too, in the face; for so 'tis said [he stedfastly beholding the Council] ver. 1. because his Conscience was good, both with the goodness of integrity and

with the Goodness of Tranquility also. This was his Exercise or Recreation, Acts 24.16. Thinking it better to offend the whole world than his own Conscience. Nor may we imagine that Paul pleads his own perfection before the Sanhedrim here, when he said [I have lived in all good Conscience before God until this day] for he utterly disowns that Lying and Damnable Doctrine of Perfection, in Saying [not as if I had, attained, or were already perfect] Phil. 3.12. none are perfectly perfect in this life, but only comparatively, or conceitedly: So Paul was far from conceiting himself without sin or fault, seeing he acknowledged and bewailed his Captivity to the Law of Sin, Romans 7.23, 24. But the sense is, he was not Conscious to himself of any No∣torious Enormity such as Sacriledg, Blasphemy, &c. Whereof they Accused him, &c.

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

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

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

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

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

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

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

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

N.B. Tho' Paul here (upon just provocation by his being unjustly smitten) calls this Ananias a whited wall (or painted Hypocrite as our Lord had called the Scribes and Pharisees painted Sepulchers, Matth. 23.27.) whom God shall shortly smite yet the

first part of this sharp reply of Paul is (from our Saviours Example) an excellent Em∣blem of wretched Hypocrites, whose Locks, Looks and Lips do lye (as a grave Sena∣tor of Rome said of a forreign painted Embassador) who do Counterfeit a Zeal for God's glory and Man's good, while they design nothing else but their own profit and gran∣deur; pretending piety outwardly, but intending oppression and extortion inwardly. Fair Professors like beautified Tombs, to look upon, but all foul and filthy practitioners within. Not a Close, but a Grosse Hypocrite was this High-Priest, who knew himself to be no better (as Jeroboam's wife knew her self to be disguised, 1 Kings 14.1, 2, 3.) and whom, Paul thus sharply reproves, N.B. and the latter part of Paul's Speech may not be looked upon as a Curse or imprecation upon Ananias [God shall smite thee] but rather a prediction or prophecy (the gift whereof Paul had among the other gifts of the Holy Ghost) like that Doom he denounced against Alexander the Copper-Smith, 2. Tim. 4.14. and like those direful Denountiations of David against his Adversaries, Psal. 109.6, 7, &c. and by other Holy Men in many other places which were not pro∣nounced as prayers or Angry wishes of private men, but were rather prophecyes and predictions which certainly came to pass, so are by no means recorded for our imitati∣on, but only for our Caution.

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

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

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

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

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

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

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

1. His Doctrine was [Recompence to no man evil for evil, &c. Avenge not your selves, &c. Be not over-come with evil, but over-come evil with good.] Rom. 12.17, 18, 19, 21. and ac∣cordingly was, 2. His practice [being defamed, we intreat] 1 Cor. 4.13. yea being re∣viled, we bless, verse 12, &c. And he cast railers out of both Civil and Religious Com∣munion, 1 Cor. 5.11. so that we may presume he was no Prevaricator here, &c.

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

Answ. 4. but the most and best Authors do justifie Paul here, not speaking Ironically (as Augustin saith) but seriously, for tho' Paul, having been long absent from Jerusalem, might not know this man personally, Esp. when he had (contrary to his Place and Office) acted so unlawfully and unlike such an Officer in Commanding him to be smitten before hearing, &c. yet knew he now no High-Priest on Earth, but only Christ in Heaven, Heb. 8.1. beside, this High-Priest was but an Usurper. Joseph. Antiq. Lib. 20.

Cap. 3.5. and that Office (saith Dr. Lightfoot) was now become a matter of Merchan∣dise, obtained by money and favour, yea and Murder too, so that they had sometimes three in one year, &c. No wonder then if, in this Confusion, Paul did not know him, &c.

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

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

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

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

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

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

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

chief mystery set forth in the Law, wherein the Pharisees were most sound. Beside, there is vast difference betwixt consulting for a man's fafty with a loss to the truth, and drawing professed Enemies to Christ from destroying the prisoner, to a dissention among themselves, that so dogs may worry Dogs, so that the poor hunted Hare [Paul] may thereby escape.

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

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

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

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

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

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

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

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

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

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

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

1. How this Conspiracy was carried on, as well as designed in their clandestine con∣sults, describing the manner and time, v. 12. Then the Authors and number of the Con∣spirators, verse 13. And then the means and helps for compassing their cursed contri∣vance.

The Chief Priests are Courted for their Concurrence herein, Verse 14. and verse 15. And.

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

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

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

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

The third Remark is; The Enemies of God's Servants are numerous, unanimous, Resolute, and Confident to carry on their cursed contrivances for the extirpation of Religion; Thus was it here, verse 13, &c. For 1. They were Numerous [they were more than forty, who had made this Conspiracy] which shews, that the Devil needs never starve his designs for want of instruments, he hath ever a party ready to oppose the Gos∣pel, while the whole world lyeth in wickedness, 1 John 5.19.2. They were unani∣mous, they could combine together in one cursed Bond [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] they made a Combination, verse 12. This was not Vnity in the truth, but a Conspiracy against it, no better, a Factious Conspiracy and Agreement against Christ like that of Herod and Pilate above mentioned. N.B. This shews, not only the possibility but also the proneness of wicked men to a Voluntary Concord, they Concur well enough in pursuit of the poor Hare. 3. They were resolute, daring desperado's, having seared Souls and Consciences, that stirs not, starts not, nor is at all strained at the Swallowing of a whole Camel (this great Curse, as themselves call it, verse 14.) neither before, nor in, nor after this execrable Vow. N.B. Not unlike those desperate Monsters (rather than men) among the Mahometants (called Assasines) who, being strongly deluded

with the blind Zeal of their blockish Superstition and accounting it meritorious to kill by any means any man or great Enemy of their Religion, and for accomplishing hereof as men most prodigal of their lives, they do desperately adventure themselves into all kinds of danger. And, 4. They were confident of their killing Paul: Indeed above forty to one was great odds: They were mad, and swore against him, as Psalms 102.8. and thought themselves sure to succeed, but Paul's times were in God's hands not in theirs, Psalms 31.15. Pilate must have leave from above, John 19.11.

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

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

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

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

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

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

This Affability and tender pity in both those Superior Souldiers was a clear Specimen of God's good providence in thus inclining their hearts to preserve the Apostle: Here∣in is God remembring Paul in his bonds: God lets his enemies have the ball upon their foot, and carry it away till they come to the very Goal, yet even then and there makes them miss of winning the Game. N.B. The Barrels of Gun-powder are con∣veniently laid to blow up Paul, and the match is lighted, and burning towards the powder, then was nothing now wanting to his destruction, save the chief Captain's consent, which those Jews did not doubt of, seeing the request seem'd so rational, and what was no more than usual in the Jews Court under the Roman power: Now cometh

God [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] as out of an Engine, defeats this Plot against Paul by bowing the heart of this Colonel to commiserate his case, &c. He prudently providing for the Nephew's safety as well as for the Uncle's from the Jews.

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

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

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

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

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