A Complete History and Mystery of the Old and New Testament, Part 2 · Chapter 23
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. whereupon 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 ignorance as his excuſe, verſe 5. And ſeeing no plea for his innocency was like to be admitted in ſo corrupt a Court, the head whereof was ſo unjuſt and injurious: Paul betakes 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 Notorious 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 revenged 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 confeſſing 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 inſolent 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 Emblem of wretched Hypocrites, whoſe Locks, Looks and Lips do lye (as a grave Senator 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 grandeur; 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 pronounced 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 imitation, 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 AƲTHORITY.
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 Blaſphemy in the Second Table: Called here a Blaſpheming of glories, namely, Magiſtrates 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 accordingly was, 2. His practice [being defamed, we intreat] 1 Cor. 4.13. yea being reviled, we bleſs, verſe 12, &c. And he caſt railers out of both Civil and Religious Communion, 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 Merchandiſe, 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 herein 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 lawfully 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 Dividing 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: therefore doth he warrantably exerciſe his Godly Policy, when he perceived that his Enemies (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 prudence: 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 improvement 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 another and to joyn in brotherly Amity and Unity together againſt the Common Enemy, 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 project 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 deliverance 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 incenſed 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 ſharpeſt Feuds, becauſe their Notions and opinions, being but the iſſues of their own addle 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 under 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 conſults, deſcribing the manner and time, v. 12. Then the Authors and number of the Conſpirators, verſe 13. And then the means and helps for compaſſing their curſed contrivance. 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 deſigns 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 before our eyes with Letters of Gold) that no ſuffering Saints ſhould be daunted and diſheartened 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 themſelves 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 likewiſe. 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 Goſpel, while the whole world lyeth in wickedneſs, 1 John 5.19.2. They were unanimous, they could combine together in one curſed Bond [foreign] 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 publick 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 deſigned 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 degenerated, when the chief Prieſts themſelves were thus ready to comply with, and contritribute 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 common 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 diſtance 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 (mentioned, 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 Jeruſalem out of the reach of thoſe bloody Jews. And ſecondly, his entertainment at Caeſarca: 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: Herein 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 conveniently 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 [foreign] 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 Servants, &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 lawful 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.