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. XXVII. Paul's passage to Rome.

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

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

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

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

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

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

The Remarks from those Resolves are these;

The first is; The disposals of all men (both Saints and Sinners) are determined, as here [it was determined] verse 1. first By God himself the Supreme cause, Acts 23.11. and then by those Subordinate civil Magistrates, Festus, Agrippa, and others with whom the

Governour consulted concerning Paul's passing to Rome. All these great men seem to be self-condemned, in their acknowledging Paul's innocency, yet not setting him at Liberty; This neglect of Justice they do but varnish over with a pretence of Law ful∣ness and necessity, saying [he might have been freed, had he not appealed unto Caesar.] Acts 26.32. whereas the true secondary cause was, that they durst not do it for self-ends and popularity, for fear of the Jews, but the principal primary cause is here included [it was determined] otherwise by the great God, who disposeth all things according to his pleasure: For Paul's appeal to Ceasar did indeed bind them up only from con∣demning the prisoner till Nero had heard him, but not at all from setting him at Liber∣ty had they pleased, because Paul might have with-drawn his Appeal, and enjoyed his freedom, seeing Nero had not yet made those Sanguinary Laws, whereby the profession of Christianity became a Capital Crime: N. B. This is comfortable to consider, that even great men cannot do what they please against the Saints, but what the great God pleaseth.

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

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

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

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

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

The fitfh Remark is; The fittest Seasons ought to be well observed for all under∣takings sacred as well as Civil and Secular. Winter Journeys and Voyages are unsafe as well as uncomfortable: Hesiod hath a good rule [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A sit opportu∣nity is best in all things] and Solomon saith [there is a time for all things.] Eccles. 3.1, 17. and every thing is beautiful in its Seasons, v. 11. A season is that part of time which hath a beauty and Lustre upon it above all other parts of time: This Winter-Voyage (a∣bout our October) was unseasonable, For, 1. The wind was contrary, v. 4.2. They sailed but slowly for many days, v. 7.3. So that much time was spent to little purpose, verse 9. And 4. Sailing was now dangerous, v. 9. Having at that time little light, long nights, Thick

Clouds, dark weather, and raging storms; therefore Paul advised to winter in the fair Havens till March, but the Centurion. not knowing that Paul was inspired with a Prophetick Spirit, trusted the Master of the Ship in his own faculty before him, v. 8, with 10, 11, 12.

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

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

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

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

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

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

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

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

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

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

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

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

praising God also both for their safety hitherto, and for present sustenance, &c.

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

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