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ABout this time, it seems, certain Jews of the Sect of the Pharisees, who had embraced the Gospel, came down from Judea to Antioch, and taught, that the Gentiles, conver∣ted to Christianity, ought to be circumcised, and keep the Law of Moses, if they would be saved; disturbing and disquieting the Consciences of many of the Brethren in Syria and Cilicia,
by this their perverse Doctrine(a) 1.1. Against these Paul and Barnabas stilly oppose them∣selves, and not without great reason. For many of the Jews were yet zealous for the observance of the Ceremonial Law, as ap∣pears Act. 21.20. And th••y were not only hard to be brought off themselves from those Rites wherein they had ever been trained up, but they would have imposed them upon the believing Gentiles also. This bred great disturbance at present, and in time an Apostacy of very many from the Gospel. Paul and Barnabas therefore (who had chiefly to deal in the ministration to the Gentiles) are now sent from Antioch to consult the Apostles at Jerusalem about this case. This is the journey that is spoken of, Gal. 2.1. Then fourteen years after I went up again to Jeru∣salem with Barnabas, and took Titus with me: and I went up by revelation, &c. Not but that he was sent by the Church, but the Church was directed by a special revelation from God, (ei∣ther first signified to them, or else to Paul immediately, and by him made known to them) to take this course for the settling this Question.
Paul and Barnabas being brought on their way and accom∣panied by some of the Brethren of Antioch (that it might ap∣pear they went not of their own accord, but as sent by that Church), they declared, as they passed along, to the Brethren, every where, for their comfort and confirmation, what great things God had done by their ministry, in the conversion of the Gentiles. When they came to Jerusalem (being kindly re∣ceived by the Apostles, and Elders, and the Church there), They began to open their Message, acquainting them what suc∣cess God had given to their preaching among the Gentiles, and how wonderfully his Spirit had co-operated with them; Yet so it was, that some Judaizing Christians of the Sect of the Pharisees coming to Antioch had taught, that such Gentiles who embraced the faith, ought to receive Circumcision, and were ob∣liged to the observation of the Ceremonial Law. So that faith in Christ was not judged sufficient (by these men) to justifica∣tion, but according to them, Circumcision, and an observation of the Ceremonial Law must be joyned with it. These things they intimate had bred a difference among them: They were therefore come thither from the Church at Antioch to consult the Apostles in this case; and to desire their determination therein. Hereupon the Apostles and Elders of the Church at Jerusalem, met in Council to consider of this matter(b) 1.2. After there had been much dis∣putation and reasoning pro and con; at length Peter stood up, and declared his judg•••••••• in this case, shewing them, that a good while ago, God made choice of him among all the Apostles first, To preach the Gos∣pel to the Gentiles, as particularly to Cornelius and his Family
[Act. 10. See Sect. 5. of Chap. 2.] And God who alone knows all hearts, and can alone judg of the purity of them, bare witness to those Gentiles, that they were accepted of him, though they were not Circumcised; a clear evidence of which was his giving them the Gifts of his Holy Spirit, both ordinary and extraordinary [Act. 10.44.] as he had done before to the A∣postles themselves. Neither made he any difference between the Jews and them, as to the Gifts and Benefits which are com∣mon to those who believe in Christ; but instead of the exter∣nal purifications of the Law of Moses, he hath purified the hearts both of believing Circumcised Jews, and believing Uncircum∣cised Gentiles, by faith in his Son, whose blood cleanses from all Guilt, and whose Spirit sanctifies and purifies the Heart and Conscience from dead works. He demands therefore why they did press that which was so contrary to the Will of God, and refus'd to believe that, which was so plainly testified to be his Will, namely, that the believing Gentiles were pure, though uncircumcised, so that the Jews might freely converse with them. He further shews, this was a provoking of God, To impose upon the believing Gentiles the yoke(c) 1.3 of the Mo∣saical Law, [See Gal. 5.3.] which never be∣longed to them, and which the Jews them∣selves were never able to bear, nor so to per∣form as to be justified thereby. But as our Fathers (saies he) were not saved by the works of the Law [Gal. 3.11. Rom. 3.20.] but by the Grace and Favour of God meri∣ted by the righteousness and sufferings of the Messias, in whom they believed [Heb. 11. Rom. 3.25. Rom. 10.8.]; so do we expect to be saved by the same Grace, and no otherwise.
Peter having ended his Speech, Paul and Barnabas declared what Wonders and Miracles God had enabled them to do, in the converting of the Gentiles, which was another argument from Heaven, that God was well-pleased with their Ministra∣tion to the Gentiles, and that the Gentiles were accepted by him, though uncircumcised, seeing they had received the Gifts of the Spirit, as well as they of the Circumcision.
Next after them, James the Son of Alphaeus [See of him Act. 12.17. & Sect. 9. of Chap. 2.] began to speak, saying, Simon(d) 1.4 Peter hath sufficiently demonstra∣ted, that it pleased God sometime since, to look down in mercy upon the Uncircumci∣sed Gentiles, and out of them to take a peo∣ple to himself, to bear his Name, to acknow∣ledg and worship him for their only God. And this is agreeable to what was foretold by the Prophet Amos ch. 9:11, 12. where God declares, that in the latter days, viz. the days of the Gospel, he will raise up and restore the house
or tabernacle(e) 1.5 of David, (though at present it was low, by the falling off of the Ten Tribes, and other breaches that were made upon it) and change it into a spiritual and everlasting Kingdom under the Messias (of whom David was a Type), which shall comprehend and take in, all the chosen Gentiles; yea, even some of their greatest enemies (typified by Edom) shall be brought under the obedience of Christ by the preaching of the Gospel, and operation of the Holy Ghost; so that this Kingdom in this sense, shall be in a more flourishing estate, than in the days of old, [See Ephes. 3.5, 6. & Eph. 2.12, 13, &c.] And this though it were not brought to pass actually, till these latter days, was yet fore∣seen and predetermined by God long ago, and accordingly fore∣told by that Prophet. Therefore thus I judg (says he), and this is my opinion in this matter that we ought not to impose Cir∣cumcision upon the converted Gentiles, nor lay Yokes and Burdens on them, which Christ hath freed them from. Yet that the Jews, who are so zealous to have these Yokes imposed, might have less offence, and the Gentiles no burden neither; he pro∣poseth this temper, viz. That the believing Gentiles for avoid∣ing of scandal to the weak Jews, be required to observe these Four things. First, To refrain from eating things offered to Idols, because it is a kind of participation in that Idolatry, [See 1 Cor. 10.19, 20, 21, 22. & 1 Cor. 8.10.] Secondly, From fornicati∣on(f) 1.6, which though against the Moral Law, yet the Gentiles, (it seems) for the most part held to be no sin, or at least no great sin, be∣ing practis'd out of marriage [See 1 Cor. 6.13, 14, 15.]. Thirdly, From things strang∣led, that is, from eating of Beasts which dy∣ed without letting blood, which was an abo¦mination to the Jews [Gen. 9.4. Lev. 17.14.]. Fourthly, From blood(g) 1.7, namely, separated from the Beast, whether congealed, or not congealed; which God had (as some think) forbidden, to affright men from all cruelty and blood-shedding, [See Lev. 3. 17.] And besides, blood being, among the Jews, destina∣ted to sacrifices, and to represent the blood of the Messias that makes attonement for sin [Lev. 17.11.], the common use of it was very odious to the Jews. These Four things he advises, that the converted Gentiles be required to forbear, that they might not give offence to the Jews, who could not but have a great ab∣horrence for them, they hearing Moses's writings read in their Synagogues every sabbath day, wherein they are so strictly for∣bidden.
Therefore he thought it fit for the present, That the Gentiles should in a charitable compliance so far condescend to the Jews(h) 1.8. This proposal of James, the rest of the Council readily agreed unto. And the matter being thus determined, by the ac∣quiescing of all in the judgment of James, the Apostles and Elders thought fit (the whole Church thereunto consenting) to send Judas and Silas, (two of their own number, and men eminent among them) along with Paul and Barnabas to Antioch▪ that by the Testi∣mony of their own Commissioners, and the Letters and Decrees of the Council, the false Teachers might be silenced, and the believing Gentiles confirm'd in the truth, and assured that the Apostles and Church at Jerusalem held the same Doctrine, that Paul and Barnabas had before preached; and that these their Commissioners might also help to compose the minds of those, who by the Adversaries had been disturbed and disquieted. By these four therefore, they send their Letters and Decrees to the Churches in Antioch, and also in Syria and Cili∣cia. (For among them also, the false Teachers had spread their leaven, which afterwards diffused it self further as may appear by Pauls Epistles to the Romans, Galatians, and Philippians, &c.). In their Letters, they give them to understand that they had re∣ceived advertisement, that some Judaizing Christians which went from thence, endeavoured to subvert them, teaching new do∣ctrines, which they never commanded them to teach, mingling the Legal Ceremonies, and the Judaical Observances with the Gospel, and injoining them as necessary to justification: Where∣fore they thought fit, to send two eminent men of their own number to them to accompany Paul and Barnabas (who were persons with whom they fully agreed in this matter of difference, and such to whom they could not but give this Testimony, That in preaching the Gospel, they had behaved themselves with great sincerity and uprightness, and had run the hazard of their Lives for the service of Christ). With them therefore they had sent Judas and Silas, that they might tell the Churches by word of mouth, more largely, what here they had written but brie∣fly. They further tell them, that they had determined in this Case as they were guided by the Spirit(i) 1.9 of God, whose Inspiration and Conduct they had followed, and therefore had decreed, That the believing Gentiles should not be ob∣liged to Circumcision, or other Judaical ob∣servances, but only to those Four necessary things before mentioned; whereof, though abstaining from fornication, and eating things offered to Idols, as such▪ (which was a kind of participation in that Idolatry) be only sim∣ply and absolutely necessary, as being for∣bidden
by the moral Law) yet the other two are necessary in respect of the present time; and for the peace, unity, and edification of the present Church, and to avoid giving scandal to the weak believing Jews: so that there was an accidental and temporary necessity only of abstaining from them, till the infirm Jews were better inform'd, and better understood their liberty in Christ. For afterwards▪ Paul sheweth that nothing is unclean that God hath made for mans use; as we may see, 1 Cor. 8.8. & 10.19. 1 Tim. 4.4. Tit. 1.15.
These four persons therefore being dismiss'd by the Council at Jerusalem, came with the decretal Epistle to Antioch, and cal∣ling the Church together, presented it to them; which when they had read, they much rejoiced, that their practise was ap∣proved by the Apostles, and received the exhortation given them in that Epistle with much gladness. Here Judas and Silas (be∣ing men of eminent Gifts in teaching and interpreting the Scrip∣tures) employed themselves in confirming and building up the Brethren in the Faith. After they had stayed at Antioch some∣time, they were with all kindness dismiss'd of the Church there, to go back to Jerusalem; but it seems, for some particular rea∣son, Silas was not willing to return yet, but chose to stay with Paul and Barnabas, who continued at Antioch, instructing those who had received the Faith, and so likewise did many others also.
Act. 15. v. 1. And certain men which came down from Judea, taught the brethren, and said, Except ye be circumcised after the manner of Mo∣ses, ye cannot be saved.
v. 2. When therefore Paul and Barnabas had no small dissention and dis∣putation with them, they determined that Paul and Barnabas, and cer∣tain other of them, should go up to Jerusalem, unto the Apostles and Elders about this question.
v. 3. And being brought on their way by the Church, they passed thorow Phenice and Samaria, declaring the conversion of the Gentiles, and they caused great joy unto all the brethren.
v. 4. And when they were come to Jerusalem, they were received of the Church, and of the Apostles and Elders, and they declared all things that God had done with them.
v. 5. But there arose up certain of the sect of the Pharisees, which belie∣ved, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.
v. 6. And the Apostles and Elders came together for to consider of this matter.
v. 7. And when there had been much disputing, Peter rose up, and said unto them; Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the Gospel, and believe.
v. 8. And God which knoweth the hearts, bare them witness, giving them the holy Ghost, even as he did unto us,
v. 9. And put no difference between us and them, purifying their hearts by faith.
v. 10. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear?
v. 11. But we believe that through the grace of the Lord Jesus Christ, we shall be saved, even as they.
v. 12. Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought a∣mong the Gentiles by them.
v. 13. And after they had held their peace, James answered, saying, Men and brethren, hearken unto me.
v. 14. Simon hath declared how God at the first did visit the Gentiles, to take out of them a people for his Name.
v. 15. And to this agree the words of the prophets, as it is written.
v. 16. After this I will return, and will build again the tabernacle of Da∣vid, which is fallen down, and I will build again the ruines thereof, and I will set it up:
v. 17. That the residue of men might seek after the Lord, and all the Gentiles upon whom my Name is called, saith the Lord, who doth all these things:
v. 18. Known unto God are all his works from the beginning of the world.
v. 19. Wherefore my sentence is, that we trouble not them which from among the Gentiles are turned to God.
v. 20. But that we write unto them, that they abstain from pollutions of of idols, and from fornication, and from things strangled, and from blood.
v. 21. For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.
v. 22. Then pleased it the Apostles, and elders, with the whole church, to send chosen men of their own company to Antioch, with Paul and Barnabas: namely, Judas surnamed Barsabas, and Silas, chief men a∣mong the brethren,
v. 23. And wrote letters by them after this manner, The Apostles, and Elders, and brethren, send greeting unto the brethren which are of the Gentiles in Antioch, and Syria, and Cilicia.
v. 24. Forasmuch as we have heard, that certain which went out from us, have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law, to whom we gave no such commandment:
v. 25. It seemed good unto us, being assembled with one accord, to send chosen men unto you, with our beloved Barnabas, and Paul.
v. 26. Men that have hazarded their lives for the Name of our Lord Je∣sus Christ.
v. 27. We have sent therefore Judas and Silas, who shall also tell you the same things by mouth.
v. 28. For it seemed good to the holy Ghost, and to us, to lay upon you no greater burden then these necessary things:
v. 29. That ye obstain from meats offered to Idols, and from blood, and from things strangled, and from fornication; from which if ye keep your selves, ye shall do well. Fare ye well.
v. 30. So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the Epistle.
v. 31. Which when they had read, they rejoyced for the consolation.
v. 32. And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them.
v. 33. And after they had tarried there a space, they were let go in peace from the brethren unto the Apostles.
v. 34. Notwithstanding it pleased Silas to abide there still.
v. 35. Paul also and Barnabas continued in Antioch, teaching and preach∣ing the word of the Lord, with many others also.
Gal. 2. v. 1. Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.
v. 2. And I went up by revelation, and communicated unto them that Gospel, which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run in vain.
v. 3. But neither Titus who was with me, being a Greek, was compelled to be circumcised:
v. 4. And that because of false brethren unawares brought in, who came in privily to spy out our liberty, which we have in Christ Jesus, that they might bring us into bondage.
v. 5. To whom we gave place by subjection no not for an hour, that the truth of the Gospel might continue with you.
v. 6. But of these, who seemed to be somewhat, (whatsoever they were, it maketh no matter to me, God accepteth no mans person) for they who seemed to be somewhat, in conference added nothing to me.
v. 7. But contrariwise, when they saw that the Gospel of the uncircum∣cision was committed unto me, as the Gospel of the uncircumcision was unto Peter,
v. 8. (For he that wrought effectually in Peter to the Apostleship of the circumcision, the same was mighty in me towards the Gentiles)
v. 9. And when James, Cephas, and John, who seemed to be pillars, per∣ceived the grace that was given unto me, they gave to me and Barna∣bas the right hands of fellowship, that we should go unto the heathen, and they unto the circumcision.
v. 10. Only they would that we should remember the poor, the same which I also was forward to do.
Hinc patet neminem jure offendi posse, si videat in Ecclesiâ hy∣pocritas, falsos Doctores, schismata. Sic enim fuit inde ab Apostolis, & sic oportet esse 1 Cor. 11.19. Mat. 18.7. Haereses non inveniuntur ex∣tra Ecclesiam, sed in Ecclesiâ. Non igitur propter Haereses Ecclesia dese∣renda; si modo sine communione ma∣li licet in eâ manere.
v. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] By a common Hebraism, word is put for the business spoken of.
Deus propriè non potest dici Legis jugum collo nostro imponere, sicut hi Judaizantes, quia non eo fi∣ne legem mandat quo hi Judaizan∣tes eam volebant mandari, scil. ut medium cujus observatione justifice∣mur & salvemur; sed tantum eo fine ut legis onere pressi, desideremus e∣um, qui nos à lege liberet. Sicut du∣rum onus servitutis collo Israelita∣rum in Aegypto imposuit, ut pressi desiderarent liberationem ex Aegyp∣to.
Ebraeum nomen est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod Graecis litteris scribitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Graecum verò nomen est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lu∣cas hic Ebraicam pronunciationem sequutus est, quia Ebraeum Ebraeis in∣inducit loquentem:
Re aedificabo Tabernaculorum David, i. e. Ecclesiam in quâ habi∣tat, & regnat Christus, filius Davi∣dis: cujus olim typus suit tribus Judae cum Benjamin, in qua tabernacu∣lum & sedem quasi Rex, & modera∣tor fixit David. Hoc tabernaculum cecidit in Judaeis incredulis qui Chri∣stum recipere noluerunt; suscitatum est in Apostolis & aliis credentibus è Judaeâ; sed plane restauratum ex Gentibus quae loco Judaeorum huic Tabernaculo & Domni Dei ex toto orbe, quasi vivi lapides, inaedificata•• sunt. Hieron. in Amos. 9.11
James here speaks the same sense with the Prophet Amos, in words somewhat varying from him, that there should be other nations besides the Jews, which should be called the Lords, and seek after the Lord.
Juxta illud Comici, non est flagitium Adolescentem scortari. Per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 simplex scortatio intelligitur quae apud Gentes pro peccato non habebatur, praesertìm, si quis faeminis ad hoc venalibus uteretur. Ita Bren∣tius Homil. 68. in Acta.
Usus sanguinis non est pecca∣tum, pugnans contra legem naturae, & Decalogi, sed tantum contra legem ceremonialem quae Christianos non obligat. Deus enim discrimen cibo∣rum sustulit, Act. 10.15. Rom. 14.14, 17. 1 Cor. 8.8 & cap. 10.25, 27. Col. 2 16. 1 Tim. 4.3. Tit. 1.15. Non est igitur ab Apostolis interdictus esus sanguinis, nisi quatenus est scan∣dalum fratris infirmi. Ubi igitur non offendit, ibi non est illicitus. Stres.
q. d. Auctoritas Mosis adhuc nimis magna est apud conversos Ju∣d••o••. Nondum desueverunt à Patriis institutis, & libertatem suam quam in Christo habent, nondum statis intel∣ligunt. Etsi ergò lex ceremonialis Gentes non obligat, tamen Christiana Charitas re••uirit, ut se infirmis Judae∣is accommode••t quantum possunt, & ab iis ••altem abstineant, quibus illi maximè ••ffenduntur.
Hoc discriminis est inter Apo∣stoles, & nos, quod Apostolorum fi∣des erat fundata super testimonio in∣ferno, quo Spiritus Sanctus eorum conscientias efficacitèr persuadebat, & illuminabat ut ita crederent, nec ad aliam auctoritatem provocare opus habebant, quam ad illud testimonium Spiritus quod in corde sentiebant, quamvis m••joris convictionis causâ ••••••am saepè ad Scripturam veteris Te∣stamenti provocabant. Nos autem et si etiam internâ il•••• p••••suasione Spi∣ritus opus habemus, nec sinè eá cre∣dere possumus, tamen ad illam non provocamus, tanquam ad fundamen∣tum cui fides nostra nititur, sed pro∣vocamus ad externum illud testimo∣nium, quod Spiritus Sanctus in Scrip∣turâ sacrâ deposuit. Hic noster Spi∣ritus, cui nititur nostra fides, 1 Joh. 5, 6. Ideò hoc, vel illud credimus, quia legimus in Scripturâ, quod Spi∣ritui Sancto visum sit, nos ita do∣cere. Streso.