The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

ACTS IX. Vers. 32.

And it came to pass as Peter passed through all quarters.

THE occasion of Peters travail at this time, may be well apprehended to be for the setling and confirming of those Churches that were now begun by the Ministery of the dispersed Preachers: One thing was most necessary for these new founded Churches, which the Preachers themselves could not provide for them, and that was Ministers or Pastors, unless they would have stayed there themselves, which in all places they could not do, and in many places they did not, if in any place at all they did longer than for a little space, the necessity of dispersing the Gospel calling them from place to place: Therefore it was needful that the Apostles themselves should go after them to ordain Ministers by the imposition of their hands, with which they did not only instal or institute into the office of the ministery, but also bestowed the Holy Ghost, for the inabling of those that they did ordain, for the performance of that office, which gift the other Disciples could not bestow; and this may be conceived one reason why ten of the twelve Apostles were absent from Jerusalem at Pauls coming there, as was observed before, namely because they were dispersed abroad over the new planted Churches for this purpose: And this was one cause why Peter travails thus at this time, the plantations of the Churches still increasing: and his comforting, confirming and setling the Churches was another.

Through all quarters.

This referreth to those places mentioned in the verse preceding, Judea, Galilee, and Samaria: only whereas that verse speaketh of the places themselves: this Verse in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a word of the masculine gender, referreth to the people of the places, and this is all the difference: And therefore Baronius is besides the Cushion, who up∣on this very place and out of this very word would conclude that Peter in this his pere∣grination did found the Episcopacy at Antioch. His words are these.

Luke, saith he, being intent (as it appeareth) to commend to memory the more remarka∣ble miracles wrought by Peter, hath omitted in silence the rest of his actions performed in this visitation of the province, and among other things, the institution of the Church of An∣tioch: which that it was erected by him in this very year, we shall easily shew by the testi∣mony of the ancients. Eusebius may be alledged as one of these ancients, and one for all, who speaketh much to the same purpose, and somewhat further, but only with this difference that he hath set down this matter a little before the death of Tiberius. Peter the Apostle, saith he, founded the Church of Antioch, and having there gotten his chair he sate five and twenty years. Thus Eusebius ad annum Christ. 38. Parisiis, 1511. Now to take up this position and story in its several particulars, almost every parcel will prove a stumbling block, and before belief can be given to it, it must pass thorow, and over∣come these difficulties.

• 1. Whereas his journey to Antioch is laid in this visitation: it is strained beyond the Letter, and beyond the Spirit and meaning of the Text. For that speaketh only of the Churches of Judea, Galilee, and Samaria, and then how came in Antioch in ano∣ther Country? And those words through all quarters run at a very uncertain randome if they be uncircumscibed by the Verse before.
• 2. It is past all peradventure that as yet there was no Church at Antioch at all, much more that there was no Episcopal Chair and See there. For it is a year yet to come be∣fore there be any mention of a Church there, Act. 11. and that that story of the first beginning of that Church lieth in its proper place and without any transposition or Hy∣steron-proteron is so plain to him that will but view it that it needeth no proof.
• 3. How is it consistent with Peters imprisonment at Jerusalem, Chap. 12. to sit Bishop in another Country? Much more is it inconsistent, or rather to speak plainly, impossi∣ble that he should sit five and twenty years at Antioch and as many at Rome, and yet go thither in the second of Claudius as he is held to have done. Now Baronius hath espied these two stumbling blocks, and laboureth to remove them: but in his stri∣ving about the one, he throweth dirt into Eusebius his best Authors face, for he saith he is corrupted; and indeed he doth little less about the other: For whereas Eusebius saith in plain terms, ibi sedit, Peter there sate, this his Paraphrast glosseth, that it suf∣ficed though he never came there; For with him Peter was as a Creator of Churches and Bishopricks; for if dixit factum est, if he but spake the word, be he where he would, there was a Metropolis or an Episcopacy created in any place whatsoever. But not to spend much labour where we are sure but of little profit, let it suffice the reader to have but a Catalogue and particular of his arguments, and let him censure them according to his own judgment.

• Argum. 1. It was Peters office to oversee and take care of the whole flock, and for this he visited all the Churches that lay round about Jerusalem, pag. 306. But that draweth on another question, which will be harder to prove than this, and it maketh Paul but an intruder, that took upon him such a care.
• Argum. 2. Peter taking opportunity of the Churches tranquility, pag. 306. visited all (the Christians which were in Syria) pag. 309. But here he is besides his warrant of the Text, and maketh a History of his own head.
• Argum. 3. Peter wheresoever he was might raise an Episcopal or Metropolitical See at any place distant where he pleased, by the Authority wherewith he was indowed, pag. 309. When this is proved, we may believe the other that he would prove.
• Argum. 4. The number of Eusebius, of his sitting 25. years at Antioch, is an error crept into the Text, but the number of his 25. years at Rome, in him is right, pag. 306. But if he be at liberty to suspect the one, sure we may have the like liberty to suspect the other.
• Argum. 5. The Hierachical order seemeth not to indure, that the prime Church that had been as yet instituted, should be governed by any but the prime Apostle, pag. 309, 330. It will be some work to prove any Hierarchical order at all, or Peter Prime Apostle, or Antioh, a chief Church above others more than by humane preferring, or Antioch yet a Church; and were all these proved, which never will be, yet is the inference or argumentation thereupon but of small value and validity.
• 6. His last Argument is from Authorities, which at last he gathereth into the Center of a Councel at Rome, pag. 332. But Amicus Plato, amicus Aristoteles, magis amica veritas.

As for his answers to Eusebius that calleth Evodius the first Bishop of Antioch, his answer to Ignatius that saith he was placed there by the Apostels, more than one, and to Onuphrius, that maketh Peter Bishop of Rome before he was Bishop of Antioch, be they referred to the perusal of his own Text, for the matter is not worth the labour of ex∣amining them.

Vers. 32. Lydda.

This seemeth to be the same with Lod, 1 Chron. 8. 12. A City in the Tribe of Ben∣jamin, mentioned, Ezra 2. 33.

Vers. 35. Saron.

Heb. Sharon: A fertile valley famous in Scriptures as 1 Chron. 27. 29. Esa. 33. 9. Cant. 2. 1, &c. where the Targum renders it, the garden of Eden, and the LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a field or plain, the masculine Article sheweth, it is not named of a City: And so do the LXX article it, Esa. 33. 9. There is mention of a Sharon beyond Jordan, 1 Chron. 5. 16. inhabited about by Gileadites: by which it seemeth it was a common name for plain champion grounds wheresoever.

Vers. 36. Tabitha, which by interpretation is called Dorcas.

Tabitha the Syriack, and Dorcas the Greek, do both signifie a Hind, or Doe, Capream, as Beza renders it. Now the reason why Luke doth thus render the one into the other, seemeth to be because Tabitha was a Grecizing Jewesse, and so was commonly called by these two names, by the Syrian among the Hebrews, and by the Greek among the Greeks.

Vers. 37. Whom when they had washed.

Whether it were a common custom among the Jews to wash all their dead bodies be∣fore they buried them, as is concluded by many upon this place, we will not insist to question; nor whether it were in token of the resurrection, or no, as some apply it; only the other application that they make hereupon, I cannot pass over untouch•••• which is, that Paul spake in reference to this custom, and to that intention is this custom, when he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 1 Cor. 15. 29. Else what shall they do, which are baptised for the dead, &c. as our English reads it: as if the Apostle produced this custom as an argument for the resurrection, as meaning to what purpose should dead bodies be washed, if not to betoken this: thus he is conceived to argue: whereas, by the juncture of the thirtieth verse to this, it seemeth that he intended a clean contrary or different thing, by being baptized 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, namely, being bap∣tized so as baptism signifieth death by matyrdom, or suffering for the truth, as Matth. 20. 22, 23. Luke 12. 50. And his arguing is to this sense, if the dead rise not again, what will become of those that are baptized with a martyrial baptism, or that do suffer death for the profession of the truth? why are they then baptized for the dead? yea and why stand we in jeopardy every hour of such a baptism and matyrdom also? Why do they suffer, and why are we daily in danger to suffer for the truth, if there be no resurrection? And so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to signifie, not vice, or supra, but pro, that is, in such a sense; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to mean, In such a sense as baptized, meaneth, dead or martyred: As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken in this clause, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Fabius delivered the power, or Army to Minucius, under this intent and meaning, or condition, that he should not fight, Plut. in Fab.

§ They laid her in an upper chamber.

This probably was the publick meeting room for the believers of that Town; Dor∣cas being a woman of some good rank, as may be conjectured by her plenteousness of good works and alms-deeds. Now they purposely disposing of the dead corps, that Peter if he would come, might exercise a miracle upon it, they lay it in that publick room, that the company might be spectators of the wonder; but Peter would not suffer them so to be for some singular reason, vers. 40.

Acts X.

§ Some things remarkable about the calling in of Cornelius.

First, the Gospel had now dilated it self to the very utmost bounds of the Jews terri∣tories in Canaan, Judaea, Samaria, and Galilee, had been preached to, and through, and now is it got to the very walls of their dominions round about: And there wanteth no∣thing but laying the partition wall flat, that the Gospel may get out unto the Gentiles: and that is done in this Chapter; where the great partition and distance that was be∣twixt Jew and Gentile is utterly removed and taken away by God himself, who had first pitched and set it betwixt them.

Secondly, the two first and mainest stones of interposition that were laid in this wall, were circumcision and diet: the one in the time of Abraham, Gen. 17. the other in the time of Jacob, Gen. 32. 32. And in reference to these two it is, that they of the Circumcision contend with Peter, upon his return to Jerusalem, for they are grieved that he went in to men uncircumcised, and ate with them, Chap. 11. 3. These were the proper distinguishers betwixt Israel and other Nations; for all their other Ceremonies were not so much to distinguish them from other people, as to compose them among themselves and towards God, they being first distinguished from others by these.

Of these two, singularity of Dyet, or Prohibition of certain meats, was the more proper difference, and the more strict distinctive: For all the seed of Abraham was cir∣cumcised, and so in regard of that Ceremony, there was no difference betwixt an Ismae∣lite and a Jew: But abstaining from such and such meats, was a proprium quarto modo, a singularity that differenced an Israelite from all the world besides.

Thirdly, therefore it was most proper, and of most divine reason, that the liberty of eating any meats, did denote and shew a liberty of conversing with any nation, and that the inlarging of the one, is the inlarging of the other.

Fourthly, the first-fruits of this inlargement, and entertainment beyond the partition wall is Cornelius, a Convert, but not a Proselyte: a man that was already come in to God, but not come in to the Church of Israel: a man as far contrarily qualified for such a business, in all humane appearance, as what could be most contrary, as being a Ro∣man, a Souldier, a Centurion; and yet he of all men chosen to be the first-fruits of the Gentiles, that God herein might be the more plainly shewed to be no respecter of per∣sons.

Fifthly, it had been now 2210 years since the Heathen were cast of at the confusion of Babel, and had lain so long in darkness, sin, superstition and Idolatry, strangers to God, and aliens from the congregation of Israel; bondslaves of Satan, and under his do∣minion, and even all the world (Israel only execepted) become the Kingdom of Hell and the Devil.

Sixthly, Satan had by this very time brought his Kingdom among these Heathens to the very Apex and perfection, when he had gotten one into the throne of the Roman Em∣pire, (which was now over all the world) who by the very sword and power will force the people to adore him for a God, and had the sword and power in his own hand to force them to adore him: as we saw by Caius even now. And here I cannot but look back from Caius as he sate in his throne as an ungodly Deity when the Gentiles began to be called in, to the first Idol that they proposed and set up for themselves to adore at Babel, as he is described by the Jerusalem Targum at their first casting off: For thus doth it Paraphrase those Rebels plot and conspiracy, for the building of that Idolatrous City, Gen. 11. 3. And they said, Come let us build a City and a Tower, whose top may reach to heaven, and in the midst of it, let us build a Chappel, and an Idol in the head of it with a sword in his hand to fight for us that we be not scattered.

Nor can I but look forward also from the same Caius Deifying himself, and that in the Temple of God as we shall see ere long, to the succeeding times of the Gentile Church, which is now beginning: wherein a man of sin, the successor of Caius Caligula a thousand fold more likely, than the successor of Simon Peter, hath set up himself to be adored, and exalts himself above every thing that is called God.

Seventhly, the instrument of the first introducing of the Gentiles, by the bringing in of Cornelius, was Peter: not for any Primacy or universal Bishopship that he was invested withall, but rather because he was the most singular minister of the Circumcision: for his bringing in of the Gentiles would stop the mouth of the Judaizing believers the more.

Eightly, and for this thing he had a special ingagement and deputation from our Sa∣viour a good while ago as he himsef speaketh, Acts 15. 7. And that was when Christ gi∣veth him the keys of the Kingdom of Heaven, Matth. 16. 19. that is putteth into his hand, the peculiar priviledge to open the door of Faith and the Gospel to the Gen∣tiles, and giveth him power withall to bind and to loose, the use of Moses Law among the Heathens when he brought the Gospel among them, some of it to fall and some to stand, according as the Spirit should direct him, and accordingly it should he ratified in Heaven. And that this is the genuine, proper and only meaning of that so much dispu∣ted place, will be undeniable to him that shall consider what is the proper meaning of the Kingdom of Heaven in Scripture, and of binding and loosing in Jewish authors from whom that Phrase is taken.

Vers. 1. In Caesarea.

Called of old Turris Stratonis, Stratons Tower; but new built by Herod the great, and named Caesarea in honour of Augustus. It lay upon the Sea shore betwixt Joppa* 1.1 and Dorae saith Josephus, Antiq. lib. 15. cap. 13. where he describeth at large.

§ The Italian Band.

Not to spend time in inquiring what Italian band this was, whether Ferrata, or Dives, or Voluntariorum, or the like, it seemeth to me that the consideration of the place it self where Cornelius was, will help to understand what Luke intendeth by it. For Caesarea was the place where the Roman Governour or Proconsul resided: as appeareth, Acts 23. 23, 24. and 24. 6. and that partly for the bravery of the City, and chiefly for the com∣modiousness of the haven: Now this Italian band may very properly be understood of that band that attended the Governors person, or were his life-guard, and which had come out of Italy for this purpose to be his defence and the defence of the City where he lay.

Vers. 2. A devo••t man, &c.

Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A man that worshipped the true God, and followed not Idolatry: And a man that feared God indeed, as well as he worshipped him in profession.

§ Which gave much alms to the people.

To the Jews, to whom alms was not unclean though given by a heathen; to which thing our Saviour seemeth to allude in that speech, Luke 11. 41. But rather give alms of such things as ye have, and behold all things are clean unto you. And upon this respect it is like that alms are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Righteousness, so commonly among the Jewish authors, and used by the Syriack and Arabick here, because they lost not their nature or quality of cleaness or purity and righteousness, though they came even from an unclean, yea a heathen person.

§ And prayed to God alway.

Beza hath made this clause the beginning of the next verse, and that, as he saith, with the warrant of one copy. The Arabick doth the like: They think they mend the sense with it, in which they mistake because they mind not the scope: For it is the intent of the Holy Ghost to shew the constant carriage of Cornelius in his devoutness, as vers. 4. and not his devoutness as occasion of his vision.

Vers. 3. He saw in a vision evidently.

The word evidently, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is added to shew that he saw it waking, and with his bodily eyes, for there were visions in dreams, as Gen. 20. 3. and 28. 12. Job 4. 13.

§ About the ninth hour.

The hour of the evening sacrifice, three a clock after noon: compare Dan. 5. 21. Cor∣nelius though he were not yet proselyted by circumcision to the Jewish Church, yet fol∣lowed he their manner and form of worship.

Vers. 9. To pray, about the sixth hour.

About twelve a clock or high noon, and this was the time of the Minchah gedolah as the Jews called it, or the very beginning of it: And so do they expound, Dan. 6. 10. and Psal. 55. 17. accordingly. Daniel prayed three times a day, that is, say R. Saadias and R. Solomon, Morning, Evening, and at the Minchah. And Evening and Morning, and at noon will I pray, R. Sol. Evening, Morning and at Minchah, the three times of pray∣er: Now this Minchah time is described by their Doctors thus, Minchah gedolah, is the beginning of the time of the dayly sacrifice between the two Evenings, when the Sun begins to decline: which is from the sixth hour and forward until night, some say, from the sixth hour and an half, which was according to our Phrase in hand about the sixth hour: Now this their accounting was not for that they always began to fall about their evening sacri∣fice at twelve a clock, or half an hour after, but because that it was lawful then to be∣gin to fall about it; for when there were additional sacrifices besides the dayly, as the Passover, or the like, then it was necessary for them to begin to prepare the sacrifices from that time, that it was lawful to begin about them; which from that time of the day it was, all the time from thence forward till night being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 between the Eve∣nings, according to the letter of the Law, Exod. 12. 6. Numb. 28. 4. And to this sense speaketh the Text, 1 King. 18. 19. When noontide was passed, and they had now prophe∣cied till the offering of the Minchah: not till the very time of the very firing of the sa∣crifice, for that the verses following deny: but to the time of the Minchah in that sense that we have in hand: and to this purpose the difference of the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vers. 36. is very remarkable.

So that Peter in this practise of praying about the sixth hour intimated the custom of the Jews, and though he had so long been a Convert to the Gospel, yet doth he not forsake their manner of worship: no more did the other Disciples, as hath been shewed elsewhere.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. An extasie fell upon him, and so Chap. 22. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I was in an extasie: This was the highest and excellentest way of all other, of revela∣tions; when a man was rapt even from himself into heaven: for so Paul calls it, 2 Cor. 12. 2. and was wholly in the spirit, for so John calls it, Rev, 1. 10. being for the time as it were out of the body, and in the very next degree to souls departed, enjoying God. Seven manner of extraordinary ways did God use to reveal himself and his will to his people in ancient times. 1. By Dreams. 2. By Apparitions when they were awake. 3. By Visions when they were asleep. 4. By Voyce from heaven. 5. By Urim. 6. By Inspiration, or Revealing of the ear. 7. By Rapture or Extasie: and this last the excellentest, as to him that did injoy it. And of this should I understand that deep sleep that fell upon Adam, Gen. 2. 21.

Vers. 12. Fourfooted Beasts and wild Beasts.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beasts tame and wild, for so doth the Scripture most frequently distinguish them.

Vers. 15. That call not thou common.

Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Do not thou pollute, that is, do not thou call or account polluted, Vers. 28. For so is the use of Scripture very frequently, to speak as in an effective or active sense, and to intend only a declarative, as Gen. 41. 13. Me he restored to my office, but him he hanged, Ezek. 43. 3. When I came to destroy the City: The Priest did make clean, or make unclean the Leper, Lev. 13. 6. 8. &c. which was only pronouncing clean or un∣clean, as our English hath well rendred it: or teaching what was clean and what un∣clean, as Chap. 14. 57. And in the very same sense is the binding and loosing to be un∣derstood, Matth. 16. 19. and 18 18. for teaching what is bound and what loose, what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Jews speak, or what lawful, what unlawful.

Vers. 28. Ye know how that it is an unlawful thing for a man that is a Iew to keep company, &c.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. By which words is not to be understood as if a Jew might have no dealing at all with a Gentile, for they might walk, and talk, and traffick with

them, and it was within a little of impossible to do otherwise, they living exceeding many of them in heathen Cities: And Gentiles came continually in way of trade to Je∣rusalem, Neh. 13. 16. But the unlawfulness of their conversing with the Gentiles, was con∣versing in near and more close society, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, and that especi∣ally in these two things, not to eat with them, and not to go into their houses: And this is that for which they of the Circumcision excepted at Peter upon his return. Thou wentest in to men uncircumcised, and didst eat with them, Chap. 11. 3.

§ But God hath shewed me, that I should not call any man common, or unclean.

This vision that Peter had, when this satisfaction was given him, to learn to call no∣thing common, was only of beasts and fowles and creeping things, yet might he learn that the lesson was also to be understood of men, because the distinction between men and men in regard of common and unclean was first made and most strictly made by the difference betwixt meats and meats. For the very first distinguisher that ever began to inclose Israel for a peculiar from other people, was the not eating of the sinew that shrank, Gen. 32. Circumcision distinguished the seed of Abraham from other people, but this began to distinguish Israel from the other seed of Abraham. And it is observa∣ble, that that ceremony or distinctive rite was first taken up, when Jacob first received the name of Israel.

Now it is true indeed that their forbearing to eat the sinew that shrank, was not as if they accounted it common or unclean, but it was in regard of the honorable memo∣rial ••••at they read upon it, yet was that ceremony the first and proper distinguisher of an Israelite from all other people under heaven some hundreds of years, till more distinctive rites came in, and more things were prohibited to be eaten, for the surer distinction.

There was distinction of clean and unclean beasts before the flood, as appeareth, Gen. 7. 8. but this was in reference to sacrifice only, and not in reference to diet at all: for till the flood they ate nothing but the fruits of the ground, till God gave Noah li∣berty to eat flesh, and to eat any thing that was wholesome for diet. And in this li∣berty did the world continue till the Law given at Sinai, save only an Israelites not eat∣ing the sinew that shrank: And this liberty some Jews themselves confess shall be in the days of Messias, which now first taketh place at this vision of Peter and forward. And here doth Peter begin to put in use and ure that power of binding and loosing which Christ had put into his hands, when he put into his hands the keys of the Kingdom of Heaven: And this very place doth so clearly expound and interpet that speech of our Sa∣viour to him, that it is a wonder that ever there should be such scruple and controversie about it.

For, 1. Here beginneth the Kingdom of Heaven: when the Gentiles are received to favour and to the Gospel, who had been so long cast off, and layn in ignorance and ido∣latry, and when no difference is made betwixt them and the Jews any longer, but of every nation, they that fear God and work righteousness are accepted of him as well as Israel. This is the very first beginning or dawning to the Kingdom of Heaven; and so it grew on more and more, till Jerusalem was destroyed, and then was the perfect day, when the Gentiles only were become the Church of Christ, and no Church or Commonwealth of Israel to be had at all, but they destroyed and ruined.

Secondly, here Peter hath the keys of the Kingdom, and unlocked the door for the Gentiles to come in to the Faith and Gospel, which till now had been shut and they kept out. And Peter only had the keys, and none of the Apostles or Disciples but he: for though they from hence forward brought in Gentiles dayly into the Kingdom of Heaven, by converting them to the Gospel; yet it was he that first and only opened the door, and the door being once opened, was never shut, nor never shall be to the end of the world. And this was all the priority that Peter had before the other A∣postles, if it were any priority; and how little this concerneth Rome, or the Papacy, as to be any foundation of it, a child may observe.

3. Peter here looseth the greatest strictness, and what was the straitest bound up of any thing that was in all the policy of Moses and customs of the Jews, and that was, the difference of clean and unclean in the legal sense. And this he looseth on earth, and it is loosed in heaven, for from heaven had he an immediate warrant to dissolve it: And this he doth, first declaratively, shewing that nothing henceforward is to be called com∣mon or unclean, and shewing his authority for this doctrine, and then practically confor∣ming himself to this doctrine that he taught, by going in unto the uncircumcised, and

eating with them: Binding and loosing in our Saviours sense, and in the Jews sense from whose use he taketh the phrase, is of things and not of persons, for Christ saith to Pe∣ter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whatsoever thou bindest and not whomsoever, and to the other Apostles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matth. 18. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whatsoever things, and not whatsoever persons, so that though it be true indeed that Jews and Gentiles are loosed henceforward one to the communion of another, yet the proper object of this loosing that is loosed by Peter, was that Law or doctrine that tied them up: and so con∣cerning the eating of those things that had been prohibited, it is true indeed that the Jews were let loose henceforward to the use of them in diet and to eat what they thought good, but this loosing was not so properly of the men, as the loosing of that prohibition that had bound them before. And this could be no way but doctrinally by teaching that Christian liberty that was given by the Gospel.

Now though Peter only, and none but he had the keys of the Kingdom of Heaven, yet had all the Apostles the power of binding and loosing as well as he: and so have all the Ministers of the Gospel as well as they, and all in the same sense, namely, doctri∣nally to teach what is bound and loose, or lawful and unlawful, but not in the same kind: for the Apostles having the constant and unerring assistance of the Holy Ghost, did nullifie by their doctrine, some part of Moses Law, as to the use of it, as Circumcision, Sacrifices, Purifyings, and other legal Rites, which could not have been done by men that had not had such a spirit, for there must be the same spirit of Prophecy to abrogate a Law, which had set it in force.

This matter therefore of Cornelius his calling in, as the first-fruits of the Gentiles is a thing that deserves very high regard and consideration; as in which are includ•••• and involved so many things of note as have been mentioned, and divers others that might be added thereunto; and in the consideration of the matter, the time of it is not to be neglected, which to the serious and considerate Reader and weigher of things in the ballance of Judgment, will appear to be in this year in which we have laid it; especially that being concluded upon, which before we proved unde∣niable, that the Famine was in the second year of Claudius. And this time is the rather to be looked upon, because that some do foolishly misconstrue a clause in Daniel 9. 27. by missing of the right time of this occurence of Cornelius. For looking no fur∣ther into the text than in our English translation, which there hath not spoken the mind of the Original, they conceive that Christ dyed in the midst of the last seven years of the seventy sevens, namely, when three years and an half of the seven were gone, and that at the end of the other three and an half Cornelius was converted: and so they will make those seventies to end in that his conversion, and not in Christs death: which were scarcely worth answering, though we had time and season to do it: seeing it riseth from a mistake in the Text, and sets in a mistake of the time.

Vers. 30. Four days ago I was fasting, &c.

The Greek hath it, From the fourth day until this hour I was or have been fasting: by which it seemeth that Cornelius had now been fasting four days together, as Paul was three days at his conversion, Chap. 9. 9. But it is not much material whether we understand it so, or as it is commonly understood of his fasting four days since, till such an hour of that day, as it was now of this day when he is speaking to Peter, unless we will make any thing of it, that the Jews espcially upon their solemn days used to taste nothing till noon, and Cornelius herein follows there custome: and that it was about noon when Peter comes to Cornelius, as it was about noon when Cornelius messengers came to Peter: And so the distance betwixt Caesarea & Joppa to be a days journey and an half.

Vers. 36. The Word which God sent.

Beza supposeth that this verse ought to be referred and joyned to the verse that went before, and they two together, to be construed to this sense, Now I know that God is no respecter of Persons: but in every Nation, he that feareth him, and worketh righteousness, is accepted of him; which is the very doctrine which God sent among the children of Israel by Moses and the Prophets, preaching peace by them by Jesus Christ. And one main induction

that he hath to this construction is, because otherwise it would be improper for Peter to say, Cornelius and his friends knew this word, when it was Peters very errand to in∣struct them in it, and teach it to them. But the words are to be read and taken in the sense that our English hath well made of them; namely, as following the word ye know: For all the Country knew that Jesus preached, and preached peace and the like; and thousands though they knew that he preached, and what he preached, yet did they not believe that he was the Messias, nor that he was risen from the dead: and these two last things it was that Peter came to teach Cornelius, and not to tell him that Jesus of Nazareth had preached, for that he and all his friends knew.

Vers. 44. The Holy Ghost fell on all them that heard the Word.

This was a second confirmation of the entertainment of the Gentiles to the Gospel, or a miracle added by God, to the doctrine preached by Peter, that nothing now was to be accounted common or unclean: for when God had poured the Holy Ghost upon the uncircumcision as well as upon the circumcised, it was evidence sufficient that now God made no difference betwixt them: How these extraodinary gifts of the Spirit had been confined hitherto only to the Nation of the Jews, it is not only clear by Scripture, but it is upon that clearness thought by the Jews that it must be confined thither ever, and that neither any Gentile at all, nor hardly any Jew out of the Land of Canaan could be capable of them; and therefore when they here see the same measure and fulness and freeness of the Spirit upon the Gentiles, as had been upon Jews; they cannot but conclude the difference was in vanishing, and that God was setting up a Church among them, when he bestowed the Spirit of Prophecy upon them.

Vers. 47. Can any man forbid water, &c.

Peters thoughts in these words, look back to those words of our Saviour, Go teach all Nations, and baptize them, Mat. 28. 19. where he meaneth not, that none should be bap∣tized but those that are capable of teaching, but his meaning is this, that whereas his Disciples had hitherto been limited and confined only to preach to the Jews, to go to none but to the lost Sheep of Israel; now had the Jews by the murdering of Christ shewed themselves unworthy, and had forfeited the benefit of the Gospel; and therefore Christ now inlargeth his Apostles and Disciples, to go now and to teach all Nations, and to baptize them to preach to the Heathens, and to bring them in by baptism, since the Jews had despised the Gospel, and crucified the Lord of life that preached it: To this it is that Peter here looketh, at this first conversion of the Gentiles; and when he seeth the very same gifts bestowed on them from Heaven, that were upon the Jews, he conclu∣ded that none could object against their being baptized: and accordingly he commands that they should be baptized: either by some of those that came with him from Joppa, they being more than probably Ministers; or he commanded that provision should be made for their baptizing by himself.

Acts XI.

That part of this Chapter which falleth under this year that we have in hand, viz. to vers. 19. is but a rehersal of this Story in the tenth Chapter, and therefore it is not necessary to insist upon it.

Notes

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