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. XXVIII. Paul at Malta and Rome.

THIS Chapter Resolves it self into two general Heads, first Paul's abode at Malta. And secondly his passing on to Rome. In the first is Represented the Transactions of Paul in the Island Malta, which are three-fold, 1. His Entertainment there, both by the Inhabitants in general (both at his coming among them, verse 2. and at his departing from them, verse 10.) who shewed him, and his ship-wrack'd Companions, no small kindness: And by Publius in special, the Governour of the Island, verse 7. 2. His E∣minent Danger of being stung to death by a Viper out of the Sticks laid on the fire to warm and dry them, verse 3. Which venemous beast he shook from off his hand, with∣out harm, into the fire, verse 5. as the Danger made the people defective in their under∣valuing the Apostle, verse 4. So his deliverance from the danger transported them to become as much excessive in their over-valuing, Paul, verse 6. Then, 3. The miracu∣lous Cures Paul wrought there, both upon the Governour's Father, verse 8. and upon many of the sick people, v. 9, &c.

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

1st. His Entertainment there, which was courteous both from the Roman Brethren, who kindly met him upon the Road to Rome, verse 15. and from the Roman Captain to

whom he was committed, in whose eyes Paul found favour, so that he was a prisoner, and no prisoner, having much liberty, verse 16. Tho' he was a prisoner long, verse 30.

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

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

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

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

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

The third Remark is; No sooner hath one affliction passed over and is gone from God's Servants, but presently another comes upon them with a fresh Assault, &c. Velut unda supervenit undae, as one wave of the sea doth Immediately succeed another that is broken and spent. Thus was it here with this poor prisoner Paul, as if it had not been enough that he was carryed captive in chains (which could not but be very obnoxious to him in his shipwrack, having his right hand chained to the left hand of the soldier who was his Keeper) Acts 28.16, 20. but he must also swim to save his life upon some board of the broken Ship; And when he had escaped this Eminent danger, get∣ting safe to shore, and kindling a fire to dry his Cloths and warm his Body, but im∣mediately a Viper bolts out of the sticks (which he laid upon the fire) and fastened upon his hands, verse 3. as that venemous Beast useth to do when it biteth: And 'tis a Creature so full of poison, that not only its biting, but also (some say) its very breath is mortal and deadly. N.B. As there was a natural cause of this Venemous Beast's bouncing out of the fire; For 'tis the Nature of those cold Creatures, when being benummed with cold they lye without Motion, but this beast being now refreshed with the warmth of the fire, began first to stir it self, and then leaped forth, &c. So there might be also a preter-natural cause of the Viper's fastening upon Paul's hands more

than of any other of his companions, for no doubt but that old Serpent the Devil (whose design was to destroy Paul, who had already destroyed much of his Kingdom) must have an hand in this intended and expected mischief. Thus, many are the troubles of the Righteous (which come like Job's Messengers, treading upon the heels one of another) yet this is their Comfort, The Lord delivers them from all, Psal. 34.19.

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

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

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

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

The fifth Remark is; As gracious Souls may meet with very great dangers, so the most great God doth most graciously grant them very great deliverances, as he did here to his gracious Apostle, not only from being drowned by the late Shipwrack, but also from being destroyed by this present Viper. N.B. The very light of Na∣ture led those Barbarians to some Right Sentiments concerning Divine Vengeance, especially of God's Revenging the Sin of Murder, hence the Heathens call'd one of their Furies, Tisiphon, which signifies, a Revenger of Murder: And they took Vengeance (call'd here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the same with Nemesis, to be a Goddess, the daughter of Jove (as Hesiod said) that is, of Jehovah, and sat upon his Throne, the seat of Justice, &c. Those rude notions were found even in the fall••n Nature without the light of the holy Scripture, that notorious Miscreants and Murderers (tho' they escape for a time) yet are liable to the heavy stroke of Divine vengeance, as those Barbarians look'd upon Paul, as some Murderer (because they saw him in chains) and now the Viper must

dispatch him in a way of Justice: N.B. All this shews that even blind Nature her self will not be blinded nor blind-folded so far, as to a total expunging of that mighty Maxim out of man's mind, namely, that though wicked men may be as wicked as they will, and harden their own hearts for a time against all fear of punishment from a Sin-revenging God, yet vengeance will overtake them at last, therefore did those Barbarians look when Paul should have swollen with the Viper's venom, & fallen down dead among them, verse 6. This their Expectation made the miracle of Paul's pre∣servation the more manifest: Tho' this people had some right (but still rude) notions of Divine vengeance, yet were they under a three fold Mistake, (1.) In confining the punishments of wicked men wholly to this Life. (2.) In judging of Mens states by outward Events. And (3.) In being too hasly in censuring before they saw the final issue: Hereupon arose their rash Judgment upon Paul, according to the common custom of the world, which judge all that they see afflicted to be notoriously wicked.

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

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

The seventh Remark is; God will honour his Gospel and the Ministers of it in despite of evil men who despise both it and them. As God moved those Barbarians to change their minds (when they saw Paul's first Miracle of shaking off the Viper without harm from her venom, which is alway deadly, especially in those Hot Countreys) and to repute him such a God as Hercules was, who killed a Serpent in his Cradle, and whom the Inhabitants of this Malta worshipp'd. N.B. Thus Paul had been Deified before for his Miracle of healing a Cripple, Acts 14.11. tho' there they soon changed their minds (quite contrary to those here) in stoning him after for a Devil in the shape of a Man. Those Islanders were of a better Behaviour (tho' Barbarians) toward him, which they largely testified at his farewel from them, verse 10. as well as while he abode amongst them for the three Winter Months in Malta, in which time and place he wrought

more Miracles, and was honoured with more Honours, beside, that Honour of the People, Publius (the publick Magistrate of Malta, set over the Island by the Romans) must honour Paul with Entertainment, and for his sake all his shipwrack'd Companions; he thought it not below him, but rather an honour to himself, to treat a Reputed God, from whom he might expect (probably) some favour for his Aged Father, who was then grievously tormented with the Gripes, the Tormina, or Torture whereof had for∣ced the Old Man into a Fever; therefore doth Publius not only prepare Room enough in his Pallace for harbouring Paul, and two hundred seventy six persons with him (who all, even the Captain whose Prisoner he was, fared better for him) but he also brings Paul to pray for his sick Father, who was (through God's hearing his prayer) perfectly cured thereby, verse 7, 8. Nor was this all the Honour which God graced his Servant Paul with in, this second Miracle also, but he must work more Miracles for the People, as well as for their Prince, in his Old Father, verse 9.

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

The ninth Remark is; Where God giveth his Gospel to any Place or People, he commonly magnifieth it for its better acceptance, where it is given in mercy. 'Tis a wonder how both Prince and People here were prepared to receive the Gospel from Paul's mouth. If the two former Miracles be not enough for that end, because they were more private, yet out of the superabundant Grace of God, they shall have more publick Miracles upon Publius's People, as well as upon his Old Father: The miraculous cure of whom (so suddenly, so safely, so sweetly, [citò, tutò & jucundè] yet so perfectly, only with Prayer and Imposition of hands) Fame soon spread it abroad far and near, especially it being wrought upon their Governour's Father. Whereupon the Impotent Folk of the Island (all men naturally being careful for saving the Body, tho' careless for saving the Soul) resort by sholes to this wonderful Healer, and were healed, verse 9. even at their Governour's house: By this time we may easily guess what a fair opportunity this Apostle had (whom Christ had made a Fisher of Men) to spread the Net of the Gospel over such a multitude of Fishes (great and small) who all offer'd themselves freely to co•••••• into it. N.B. As I cannot but imagine how the poor Sea-men and Souldiers did so••••••e themselves in the midst of their warm Provisions through Publius's Hospitality, saying one to another, ['Tis good being here] far better we are now in the Governour's house, than when we lay floating and were forced by Shipwrack to swim for saving our lives in the Tempestuous Sea, &c. So likewise how those persons who had Diseases and were healed here, did bless the Lord for their very Diseases which had been made such blessed occasions of bringing them to the saying knowledge of God in Christ, whom Paul Preached to them, that their Souls might be healed as well as their B••••••••: How did they cry out with God-blessing hearts one to another, Oh what asto∣nishing mercy hath our former misery handed in to us! Alas, had we not perished,

or been nigh perishing in our Bodies temporally, for any thing we know, we might all have perished both in our Souls and Bodies eternally. Thus the most wise God made all things work together for good, Rom. 8.28. That Paul should suffer Ship∣wrack, that he should be cast upon this Island (where God had a great work for him to do, or he had never come thither) That a venemous Viper should fasten upon Paul's hand; That the Governour's Father should be sick, and so many of the Inhabitants &c. All these had an happy concurrence to open an Effectual Doer for the Conversion of many; for they could not but be convinced universally that Paul must be a Minister of God, be∣cause none could do such Miracles as he did, unless God were with him; and indeed God so far magnified Paul's Ministry with his presence in it while he laid himself forth labouring in the Lord's Vineyard during only those three Winter Months of his staying there, that he planted a Church of Christ in that Island, which became famous for its stedfastness in the Truth. The soundness of the foundation-stones of that Church appeared, insomuch as those new Converts loaded Paul's Ship with necessaries for their Voyage at their parting, which was a real fruit of their effectual Faith, verse 10. tho' they saw not Paul shake off his own Chain (as he had done the Viper, by his gift of Miracles) for Paul was not the Author, but only the Minister of those Miracles, act∣ing where, when, how, and on whom the Spirit of God would have it done; and Miracles were not wrought so much for the ease of the Ministers themselves, as for the confirming their Ministry to others. Sometimes God saved them miraculously, as Acts 5.19. and 12.7. and sometimes God left them in Bonds, when it would most ad∣vance the Gospel, Phil. 1.12.

The tenth Remark is; A clear Call from God doth carry up God's Servants cleverly and chearfully through all Dangers and Difficulties; as it did Paul here, who had an extraor∣dinary Revelation of his Witness-bearing at Rome, Acts 23.11. And tho' (as he saith) He was in perils often, in his Voyage and Journey thither, Paul must put forth to Sea again (as if he had not got enough of it in his late Shipwrack) and that in an Alexandrian Bottom (which had wintered in that Isle according to the Custom of laying up their Ships at the depth of Winter, Acts 27.12. which was now going to make a Trading Voyage, and (for better success) whose sign was Castor and Pollux, verse 11, 12. N.B. Such was the Superstition of those ignorant Painims, that they conceited these Twins to be Sons of Jove, born of Leda, and that these two Deities had the command of Tempests, and the care of Mariners, and therefore they putting themselves under their Patronage, could not but expect an happy Voyage. Yea Sea-men still say, that if these two Stars (called Castor and Pollux, or Gemini) do not arise together in the Horizon, It presages an approaching Storm; Sure I am our divisions have done no less: But Paul knew of a better Pilot and Patron than the picture of those two young men riding upon white horses, having either of them a Javelin in his hand, and by him half an Egg and a Star, &c. He knew such Heathenish folly would be so far from procuring favour (for better sailing under this Pagan badge and patronage that they met with before they were cast up at Malta) that it might provoke the great God of Heaven, Earth, and Sea to far worse disfavour, yet his Divine warrant for his appear∣ring at Rome bears him up above all discouragement.

N.B. The Ship sails safely from Malta to Syracuse (in Sicily) once famous for Archi∣medes's Engines for its defence against Marcellus the Roman Generals besieging it: Where the Ship abode three days, to sell some of her wares in her Trading Voyage: From thence she passed to Rhegium in Italy (derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rumpo because Tradition telleth, that there the Sea in a strong Tempest broke off Sicily from Italy, both which were before but one continent (as the like is related concerning France and England at Dover broke off from Calais in France) and from thence they passed to Puteoli (a Sea-Town not far from Naples) where they found some Christians and abode with them seven days, verse 12, 13, 14. Which shews, Christ confines not his Church to any one place, but had Christians Scattered up and down both here (who requested Paul to spend one Christian-Sabbath with them, that day being one of the seven) as well as at Rome, &c.

The eleventh Remark is; Oh! how powerful is God's providence in over-powering all passages concerning Paul here, that he passeth to Rome not like a Prisoner (as in∣deed he was, and in chains too,) but much more like a Triumpher, verse 15. We read how the Roman Conquerers, when they returned to Rome (after their Conquests in Europe, Asia & Africa, as the two Scipio's, Africanus & Asiaticus, &c.) were alway met upon the Road thither by eminent Persons to congratulate their great Victories &c. Accordingly was Paul met in his Road to Rome by Persons more excellent than their Neighbours,

Pr. 12.26. Even by Christians whom they then called one another Brethren, an amicable & amiable title for the Brotherhood of Christ, who is call'd their elder brother. 'Tis a won∣der how any Christians could be found in Puteoli & in Rome it self in Nero's Reign; but the wonder ceaseth, if it be well considered, how it is expresly mentioned that there were strangers from Rome at Jerusalem upon the day of Pentecost, when those mighty miracles were wrought there, & then Acts 2.10 &c. And we may well suppose these same persons became true converts at that time, who propogated the Gospel in their Sphere, and whose hearts God now moved so, as not to be ashamed of Paul's bonds, but to come forth from their homes to meet him, and to shew their respect to him as a prisoner of Jesus Christ some of them coming as far as to Appij forum▪ about one and fifty miles, and others to the three Taberns upon the Road, about three and thirty miles from Rome, so that God stirred up friends to come (some one day's journey and some two) and to congratulate Paul's coming up to Rome, all whom, when Paul saw, he thanked God and took courage: as owning it an incouragement sent from Heaven, and a token of good from God, for hereby they enjoyed the sweet society one of another for some space together as they travelled along their way, which could not be but a rich refresh∣ment to Paul, who had desired so much and so long to fee them, yea some friends he found even in Nero's Family, Phil. 1.13. and 4.22. So that Paul entred Rome more like a long look'd for Triumpher than a poor Prisoner.

The twelfth Remark is; The great, yet gracious, God despiseth not his Prisoners, Ps. 69.33. but looseth them, Psal. 146.7. Even those that are Prisoners for Righteousness sake, 1. Pet. 4.14, 15, 16. As God was with Joseph while a prisoner, and gave him favour in the eyes of Potiphar, Gen. 39.21. So he was no less with Paul a prisoner of Christ, giving him favour first in the eyes of Julius the Centurion, who brought him and the rest of the prisoners from Judea, and who had been his fast friend from their first set∣ing forth, Acts 27.3. And so continued, even to the time of Paul's setling in Rome: and 'tis probable it was through the means of his Mediation, that the chief comman∣der over the Judgment Hall (to whom prisoners of State were committed) did not commit Paul to the common Goal (where his righteous soul would have been conti∣nually vexed with the blasphemy's of the Goal-birds, as Lot's had been with the Sodo∣mites in Sodom, 2. Pet. 2.8.) but he obtained that favour, of Liberty to take private Lodgings by himself having only his keeper with him after the Roman manner, v. 16. N.B. and there was he kept under a restraintless restraint which favour God gave Paul for his comfort, and for the advancement of the Gospel, for by this means he had an opportunity of going abroad at his pleasure, &c. (tho' chained as v. 20.) & he might preach the Gospel (which was not bound 2 Tim. 2.9.) in any place where a door was opened. As his chain was a long light, and therefore a more easy chain to bear, so his keeper (who bare one half of the burden of the chain) could not but become by this time very tractable and complying to Paul's counsel not only as one under irre∣sistable convictions of his prisoners Innocency, but also in the many Donatives and kind Treats he met with among well-wishers which might easily melt down and sweeten all kind of Rigour, to his prisoner Paul.

The thirteenth Remark is; Gospel-Ministers ought as speedily and as effectually, as they can to obviate those objections, and to remove those obstructions, that may render their Mi∣nistry unacceptable and useless: Thus did blessed Paul here [after three days he sends for the chief of the Jews &c.] ver. 17. He states his case to them, that he might free him∣self from all sinister suspicion in them of him, as if he came thither to accuse his country men (whereof, had he a mind, he wanted not matter.) no, his work was to vindicate the cause of Christ and his own Innocency with as little reflection upon the Jews as might be, tho' they had used all their Oratory and Interest against him both before Faelix and Festus, the former of which would have sacrificed Paul to the malice of the Jews for regaining their favour whom he had notoriously incensed against him, and the latter, Festus, with King Agrippa (both unbelievers, had Justified Paul, Acts 25, 26. yet because Faelix had forced him (by his fawning upon the Jews for recovering their for∣feited favour, &c.) to appeal unto Caesar, they could not release him concluding that what all Israel hoped for was the cause of his chain, v. 18, 19, 20. Thus he presents the truth to them, well knowing, if they had a prejudice against his person they could never relish his Doctrine, no more will men, our Ministry, &c.

N.B. This fair, and full Apology of Paul not only stop'd the Mouths of those chief Jews from censuring him, but also opened their mouths both to let him know that the High-Priest did not prosecute his persecution at Rome (out of his Reach, and despon∣ding

to prevail where a fair Tryal was like to be had) and likewise the Jews do request him that a day might be appointed wherein not only themselves, but also all the other Jews (of the inferior Rank) might hear him preach both for their own and all the others satisfaction, seeing Christianity (which he professed) was every where spoke against, verse 21, 22. and Acts 24.5.14.

The fourteenth Remark is; The Gospel, like the Seed in the Parable, Mat. 13.19, 20, &c. meeteth with various soils, so it did here, verse 23, 24. The Meeting-place, where∣in Paul preached, was his own private house, verse 16, 30. and his publick exercise last∣ed from morning to evening, wherein he expounded the Scriptures, and undeniably proved out of Moses and the Prophets, that Christ (whom the Jews had Crucified) was the true Messiah, and that they were not to look for another, but that the Kingdom of the Messiah (which God had promised, and all the prophets had predicted) was now come and already begun, all these his assertions he demon∣strated by such Irrefragable and Cogent, yea by such unanswerable and pregnant, argu∣ments, so that he prevailed, and persuaded several of them to Believe, tho' others Be∣lieved not. N.B. Thus the word of God softens some, and hardens others, it is therein like Moses, who slew the Aegyptian, but saved the Israelite alive, as it is the savour of Death to some and the savour of Life to others. The same Ark of God, which blessed Obed Edom, became a Curse to the Uncircumcised Philistines. The same Sun which softens Wax, doth harden Clay. And thus Paul (who laboured more a∣bundantly than any Apostle, 1 Cor. 15.10.) found that true by smarting experience, which he Recordeth [All men have not Faith] 2 Thess. 3.2. and that [the word preached doth not profit, unless it be mixed with faith in them that hear it.] Heb. 4.2. Paul had fre∣quent Tryal of this great truth, Acts 14.4. and 17.34 and 19.9. &c. Those contra∣ry effects of God's word upon Paul's Auditory made his Auditors [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] to sound discords, verse 25. A Metaphor from musical Instruments, that hold no harmony by being out of tune, so these hearers jarred, the believers gain-sayed the unbelievers, verse 29. Defending Paul and his Gospel. But the unbelievers were hardened in their obstinacy, and the rather became Paul's Adversaries.

The 15 Remark is; Obstinate Auditors ought to be rebuked sharply, which is Paul's own phrase, Tit. 1.13. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Cuttingly, a Metaphor from Chirurgeons, who must not be Milch-hearted, but with a Lion's heart (yet with a Ladie's hand and an Eagle's eye) must pare away the dead flesh, né pars Sincera trahatur: least the sound part be corrup∣ted by it. Thus Paul doth here, like the good Samaritan. Pours in Wine to search the wound as well as oil to supple it. When he saw here how the Jews Jarred, He spake one word more, in this his Farewel Sermon, verse 25. but it was a terrible sting∣ing word, such as would stick in their Consciences as the Invenom'd Arrows of the Al∣mighty to all eternity. This Cutting and Killing word he quotes from, Isa. 6.9. which the Authority of the Holy Ghost declared to be most certain, in its accom∣plished Judgment, 2 Pet. 1.21. Saying, verse 26, 27. here, Go to this people, &c. Impor∣ting, that as their Fathers did hear and see the many prophecies concerning the Messiah and concerning their miseries for rejecting him, but would not understand, nor believe them: So these their Childern inherited their Fathers sins, and so should also be heirs of their punishments. N.B. It was but the righteous Judgment of God to give them up to an heavy ear, to a blind eye and to a hoofy hardness of heart, because they were wilfully ignorant, 2 Pet. 3.5. wittingly and willingly winking with their eyes (as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] here signifies) shutting (as it were) their windows, least the light should come in to disturb them in their Liberty of Sinning: Therefore God gave them up to strong delusions, and to believe lyes for their own destruction, 2 Thess. 2. v. 11, 12. And because they had (in effect) said unto God [depart from us, for we de∣sire not the knowledge of thy ways.] Job 21.14. Deus non deserit, nisi Deserentem, saith Austin, The Jews had forsaken God first, and then God did forsake them in with∣drawing his gratuitous assistance from them: Therefore, saith Paul, verse 28. God hath taken the word of Salvation from you, and hath sent it to the Gentiles, who will imbraceingly receive what the Jews have so refractorily rejected. Thus the word that is intended to rouze up the Conscience to a due consideration of the error or evil reproved, ought to be duly warmed, and must tend to make the Physick work kindly towards their being truly and througly reclaimed: but those stuborn Jews had sore backs and therefore kicked at this warm word, as if it had been scalding hot, and being impatient of this wholesome Reproof, and offended at the light of truth with their sore eyes, They departed, v. 29. and turned to be Paul's Enemies, as Gal. 4 16.

The last Remark upon the last Chapter of the Acts is; That Rome-Heathen was less cruel, and more Courteous to the preachers of the Gospel, than Rome-Antichristian hath been. This appeareth from the two last verses, Acts 28.30, 31. Paul dwelt two whole years in his own hired house, and received all that came in unto him, Preaching the Kingdom of God, &c. with all confidence, no man forbidding him: From whence we may Note,

That,

First, The things concerning the Kingdom of God, and Jesus Christ, may lawfully be preach∣ed in private houses. This was the practice of the Apostles in those pure primitive times, as the Divine Record frequently relateth.

Secondly, Paul did not confine himself to preach to such a certain Select number on∣ly, but set the doors of his hired house open to entertain all that would come, where∣in he imitated the holy example of his Lord and Master, who professeth this to be his practice [him that cometh unto me, I will in no wise cast out.] John 6.37. Paul here stood not upon Number, no, nor upon Nation or Quality, he was God-like herein being no respecter of persons, but whoever had hearts to hear, he preached Salvation to them, upon the Gospel-condition of Faith and Holiness, &c.

Thirdly, Nor would he be either Hector'd by threatnings, or allured by Flatteries, to lay down his ministry, and desist from his preaching-work: No doubt, but his silence would have been his security, both against the malice of the adverse Jews, and against the power of the Idolatrous Pagans; But a Necessity was laid upon him, and a wo unto him if he preached not the Gospel, 1 Cor. 9.16. which himself denounced.

Fourthly, This he did also with all confidence, and with an undaunted Courage, for his love to Christ was somewhat like Christ's love to him, stronger than death, Cant. 8.6. As Christ had dyed for him, so was he ready to dye for Christ, Acts 21.13. and he was the more confident, because none were found so fool-hardy to attempt the making him timerous and diffident, as followeth.

Fifthly, [no man forbidding him] not because the Jews wanted malice or the Pagans power; but because God, who setteth bounds to the raging Sea, Job 38.11. who suf∣fered not a Dog to bark at Israel's coming so calmly out of inraged Aegypt, Exod. 11. v. 7. and who shut the Mouths of the hungry Lions that they hurt not Daniel▪ Dan. 6. v. 22. did deliver Paul both from Nero and from the Jews: So that it was then (even in Rome-Heathen) as impossible to hinder the progress of the Gospel, as to stop the Sun from shining; or the Wind from blowing. Yet such attempts are in Rome-Anti-christian at this day. Wherein the contrary to all the afore-said may easily be exemplified. Joseph did indeed provide a Granary, or store-house of Corn in every City and Village against the famine that lay on the Land of Aegypt. But popish Coun∣tries want such a Joseph: Publick Statutes are made to forbid Christians of the Refor∣med Religion from having either publick or private places of meeting into worship God, and no man incouraging, contrary to this here; where there's no man forbiding