CHAP. XV. Of the first Synod.

NOw come we to the 2d. Peregrination or the Travel & Journey of Paul, &c. where of the Counsel held at Jerusalem by the Apostles, Elders and Brethren is the Introduc∣tion, Asts 15. Paul and Barnabas being returned from their first Travel unto Antioch (from whence they had been sent) and there resolving to refresh themselves for a time out of the heat of Contention, and Persecution. N.B. But behold the restless malice of an envious Devil against the Gospel and its Ministers; no sooner were they settled there in a resting posture, and scarce had warmed their Seats, but presently Satan sets a quarrel on foot by some [〈 in non-Latin alphabet 〉] or false Brethren, Gal. 2.4. concerning the ab∣br••ation of the Jewish Ceremonies: Those Incendiaries of Satan would have brought the Yoke of Molaick observances upon the neck of the Converted Gentiles: This bred the greater and the more dismal Disturbance at this present (as it did after the Apos∣tacy of exceeding many from the Gospel) because multitudes of the very Jews that believed, were yet Zealous of the Law, Acts 21.20. and it was a work of great diffi∣culty to work them off from those Typical Rites, which had been (as it were) an Inheri∣tance to them from their fore-fathers and wherein themselves had been Trai∣ned up by their Fathers from their Infancy. N.B. Those certain men, Acts 15.1. that kindled this spark of Contention (which had been enough to have fired all the Churches, had it not been seasonably smothered) The Antients (as Epi∣phanius, &c.) tell us, were Cerinthus with his Complices, that Old Heretick being the chief stickler in sowing dissention among the Churches concerning the Office of Christ, and the all-sufficiency of his Merits, or suppose they were pretenders only to believing, and therefore call'd False-Brethren: who ever they were (because not named) such they were as the Sowr Leaven of the Pharisees had sowred their Spirits, so as they attempted to subvert the Gospel among the Gentiles, Gal. 1.7. by endeavouring to exclude them from any hope of Salvation, except they submitted to the Law of Circumcision. Thus the Devil assaulted this new Gospel-Church at Antioch with this dividing Question; whether they could be justifyed by the Righteousnes of Christ apprehended by Faith, or the works of the Law must be joyned therewith, or whether we be justified by Faith in Christ, or by Works of the Law.

This little Vinegar (untowardly mingled among the Sincere Milk of the Word of God) had like to have Marr'd All: This unhappy Question (started by that Do-evil, contracted, the Devil) bred no small dissension and disputation, which caused that most Meek A∣postle Paul (who was willing to become all things to all men) to undertake an holy war against them that would Introduce Circumcision into the Christian Church; because he could not become sin to any man, verse 2. nor could he abate one Inch of the purchase of Christ which was so perfect in it self in order to Salvation, that it needed no Eeks or Addittions to it out of the Ceremonial Law. Therefore alloweth he not of any works of the Law to be an Ingredient into our Justification and Glorification, but he must have the free Grace of God in Christ to be all in all, Col. 3.11.

N.B. Besides, He well knew that the retaining still of Circumcision, would have rendred Christ and his Gospel less acceptable among the Gentiles, and also have kept possession for all the other legal ceremonies and their Re-entring amongst them; for the Circumcised person was obliged by his Circumcision to observe them all, Gal. 5. verse 3, 4. there being the same reason for the one as for the other. This was that which moved this Meek man to contend so earnestly for the Faith of the Gospel (as Jude v. 3.) being well assured that every small parcel of Divine Truth is pretious, none of the least filings of Gold are to be carelesly cast away. Oh how Zealous was mild Paul therefore in this Case, Gal. 1.7. and 2.5. and 5.12. He wished that those trou∣blers [non modó circumcidantur, Sed abscindantur] not only to have their praeputium or foreskin, but their very persons cut off, to trouble the Church no more.

N.B. When these false Apostles (pretending the Authority of the Church at Jerusalem for the maintenance of their Heresy) had greatly disturbed the peace of the Church Page  416at Antioch, the Church sends Paul and Barnabas (who had chiefly the ministration of the Gospel among the Gentiles) from Antioch to Jerusalem that the Apostles of Christ there might decide the Controversy which those Apostles of Satan had started in this New Constituted Church. N.B. Humble Paul (for he had learnt of his Saviour both Meekness and Humility, Matth. 11.29.) could be content here to be only a Messenger of this New-Church, tho' he was nothing Inferiour even to the chiefest of the Apostles, 2 Cor. 12.1. willingly Submitting to the Judgment of those Apostles that were then at Jerusalem, hereupon he with Barnabas and other Companions undertake the Embas∣sage, who were brought on their way by the Church, verse. 2, 3. not only to shew their due Veneration and Respect to them, but also that there was no Dissension betwixt them and the Church, which sent them as their plenipotentiaryes to treat about a reme∣dy upon that Emergent mischieuous Scruple, and that therefore these were the Am∣bassadors of Antioch, and came not on their own Heads.

N.B. So they passed thence through Phaenice and Samaria declaring the Conversion of the Gentiles to the brethren in those places, who, when they heard how the Gentiles were brought from darkness to light, and from the power of Satan to the ever living God, Acts 26.18. This caused great joy to those believers, for nothing can more rejoyce the heart of a gracious man, than the hearing how heathenish Souls are brought •••e to God, and the Increase of the Kingdom of Christ. Thence they came to Jerusalem (when they had filled Samaria with this second Joy, added to that first, Acts 8.10.) where they were received with all respect and reverence, verse 4. Acts 15. for their great labour in the Lord's Vineyard among the Gentiles, Acts 14.27. N.B. Paul and Barnabas (who had been imployed in the Ministry of the Uncircumcision) made their ap∣plication peculiarly to Peter, James and John (who were the Ministers of the Circumcisi∣on) first in private, the other Apostles being gone to preach the Gospel (in all proba¦bility) to other parts of the World: The result of this private conference was, that the three of the Circumcision did kindly concurr with the two of the Ʋncircumcision with∣out either detracting from what they had done already, or super-adding any more things to be done by then hereafter: And all was well concluded betwixt them, that as the Three should mind their Ministry among the Jews, so should the Two among the Gentiles, re∣quiring only that the poor of the Circumcision must be charitably remembred by those of the Uncircumcision.

N.B. Notwithstanding this Amicable Agreement betwixt the three and the two in pri∣vate, The Zealotes for the Mosaick Ceremonies in the Church at Jerusalem (who abetted the opinion of the necessity of Circumcision) would not be so satisfied, but the matter of Controversy must come to a publick Canvasse: So the Elders and Brethren met together with the Apostles in a Solemn Synod to debate the point, Acts 15.6, 12, 22, 23. The debates that were principal in this Christian Council, are Three, to wit,

First, That of Peter, who defending the cause of Paul and Barnabas, Argueth from particulars (instancing in the Conversion of Cornelius) to an Vniversal, namely the Justifi∣cation of all the Gentiles. His Syllogism consists of three Logical parts.

1. His Major proposition is [There is but one and the same manner of Justification toward all men.]

2. His Minor is, [Cornelius with his whole Family was justified without Circumcision) which he fortifies by declaring that this was done by the Command of God. ver. 7. and that God had given his Testimony for approbation, in giving them the Holy Ghost, so their Justification was evidenced by their Sanctification, ver. 8. putting no difference be∣twixt Jew and Gentiles but purifying their Hearts by faith (as well as ours) having broke down the partition wall, &c. ver. 9.

Then 3. Follows this conclusion from these two premises, namely, that therefore justification cannot come by the works of the Law (which was an intolerable and an inef∣ficacious Yoke) ver. 10. but by the grace of God the Father through faith on Christ the Son by which way all the Patriarks, Prophets, and the Holy Progenitours were sa∣ved, ver. 11. Thus Peter proposeth, that he would have none of Moses's burdens im∣posed upon the Gentiles because (in a word) he himself had seen the Gentiles to have been made partakers of the Holy Ghost in as free and full a measure, as ever any Jews had been, who were formerly the most Mosaical, &c.

The second Speech made in this Council was that of Barnabas and Paul, who affirmed that they had seen the same Divine Testimonies in the Justification of the Gentiles, so they confirmed the Proposal of Peter, by declaring what Miracles and Wonders God had wrought by them among the Gentiles, verse 12. which was an Evidence God was pleased with their Ministration among them; therefore the Gentiles being as eminent Page  417in Gifts as any of the Jews, what could these Mosaick Ceremonies add to them, and what need was there to trouble them with such Observances?

N.B. The third Speech in this Council, was that of James the Just, verse 13, &c. who not only seemed to be a Pillar, but indeed was so, Gal. 2.9. both of the Colledge of Apostles, and of the Church at Jerusalem, but much more as President of this great Council: The Tendency of his Oration in the general, was to propose a Golden Mean betwixt the two Extreams, both of those that would have all the Mosaick Yokes im∣posed, and of those that would have none at all: Designing by this Medium, that nei∣ther the Jews should be too much offended nor the Gentiles too heavily burdened: Yet withal he subscribes to the Sentiments both of Peter and of Paul, in giving his Sentence, verse 19. which (after his Exordium and Narrative, verse 13, 14.) he confirms by Scrip∣ture (that ought to over-rule all Debates) verse 15, 16, 17, 18. proposing not only what was to be omitted, but also what (for maintaing brotherly Love betwixt Jew and Gentile) was to be observed, verse 20. namely, that the Gentiles might be required to rafrain from [eating things offered to Idols, and strangled, and blood, and fornication] N.B. Which last is reckoned among indifferent things, because the Gentiles then (tho' falsly) thought it so. As he in Terence said, Non est Flagitium (mihi crede) Adolescentem scortare, &c. 'Tis no sin (believe me) for Youngsters to Whore, &c.) But the three first (however strictly they had been Imposed by the Law before) were now become indifferent by the Death of Christ, seeing now there was to be no more distinction of either Meats or Nations any more: Yet, because the Jews were so glewed to those Jewish Observances, as they could not be quickly drawn to let them go, v. 21. There∣fore to decide this Controversie, the whole Council, upon this motion of James, thought it meet, that those Ceremonies should not be buried so soon as they were dead, nor immediately dragg'd out of doors, but that the Gentiles should thus far Ju∣daize, and purchase Unity with a charitable compliance, till Time and fuller Acquain∣tance with the Gospel, did more fully inform them concerning Christian Liberty, where∣by both the Jews and the Gentiles might be made willing to lay aside those now need∣less Niceties. N.B. No contradiction to this Determination of the Controversie rose from any hand, but there was an holy, and no less happy Unity. Letters are dispatched with the Decrees of this Synod, wherein, (1.) The false Apostles are most sharply Rebuked, verse 23, 24. (2.) Paul and Barnabas are highly commended for their Cou∣rage and Constancy, verse 25, 26. (3.) Judas and Silas are join'd in Commission with them two that came from Antioch, to assure the Church there, that this Decree was not forged or counterfeited, verse 27. (4.) Nor was it any Humane Act, but the Dictates of the Holy Ghost, verse 28. And (5.) That therefore it would conduce much to their Advantage, if well observed; and so it proved for their Joy, verse 30, 31. which being done, Judas returned, but Silas staid for farther benefit to that Church, verse 32, 33, 34. it being enough that Judas acquainted the Apostles with this happy Issue, &c. Now Paul and Barnabas having staid a competent time to settle all Church Affairs at Antioch (the Controversie about Circumcision being well composed) they un∣dertake their second Journey among those Gentiles, where, at their first Journey, they had been sowing the good seed of the Word of God (leaving many other faithful Teachers to carry on Gospel-work behind them) thinking it not enough to sow the seed, but they must take care, lest it be plucked up in their absence, and that Tares, by the Envious One, be not sown instead thereof, verse 35, 36. Redit labor actus in orbem, An Husbandman's work is never at an end, but runs in a Circle; nor is that all of the Labourers in God's Vineyard; there is weeding and watering-work, as well as plowing and sowing, before the Reaping of an Harvest. 'Tis supposed, that at the Great Council at Jerusalem, this Agreement was made betwixt Paul and Barnabas on the one party, and Peter, James, and John on the other, that those two should go among the Gentiles, and these three should act among the Jews, Gal. 2.9. In order hereunto James abode at Jerusalem as the Residentiary Apostle of the Countrey of Judea, Gal. 2.13. and Acts 21.18. where at last he suffered Martyrdom: But Peter and John went abroad among the scattered Jews, who were dispersed into Forreign Countreys, so that at last you find Peter at Babylon in the East, 1 Pet. 5.13. and John at Patmos, an Island in the West, Rev. 1.9, And hereby we may conjecture, how they divided their Apostolical Imployment among them: N.B. But when Paul and Barnabas are about to set forth this second time, the Devil starts a difference betwixt them about Mark's going along with them as a Companion in the Ministry: Barnabas being his Uncle, Col. 4.10. was for preferring his Nephew, and therefore desired to have his company, verse 37. but Paul denied it, because he had lurch'd them, Acts 13.13. providing for his own ease, Page  418when they were to take a Tedious Journey, and an Hazardous Adventure over the high Hill Taurus, which this John Mark disliked, and so most timerously deserted them, verse 38. This Exception seemed so weighty with Paul, that he could not in Conscience give that Incouragement to such a Coward, as durst not go along with them unto that work to which the Spirit of God had call'd them, Acts 13.2. (which was to offer life and salvation unto the Gentiles, and to gather them into Christ's Sheep fold) therefore stood he so stiff against Barnabas in his too much countenancing his Kinsman, so that it rose to a bitter Contention between them, verse 39. where Luke, being a Physician, useth that physical expression of a Paroxism, which signifieth the hot and violent Fit of a Feaver. N.B. This strife became so sharp, as to the prevalent imbittering of their minds each to other; and to their parting asunder each from other: And it is questionable whether ever they saw the faces one of another again: We read not that ever they joined together any more after this. Barnabas takes Mark, and Paul takes Silas, and both go their several ways.

The Remarks from hence are these; First; That Satan is notoriously solicitous to sow seeds of Dissention among the Saints, and will take all occasions to divide them, as here; and N.B Oh! what a sad story have we of the Devil's sowing Differences betwixt Luther and Carolostadius, &c. both of them good men: And another as sad among those that fled from Frankford in Queen Mary's Days. Yea, such grievous Breaches were found even among them, that some of them sought to take away the life of famous Mr. Knox, by picking forth some words reflecting against the Emperor, out of a Sermon that he had Preached in England long before, and now accusing him for that passage to the Magistrates of Frankford.

N.B. The Devil (that Master of all mis-rule) can be well enough Content with the con∣cord and confederacies of the wicked, for he will not have his Kingdom divided by such combinations, as they are Conspiracies against Christ's Kingdom, so they are the Corroborations and Confirmations of his own. Therefore doth he only envy the hap∣py Harmony of those that are the truly Religious. This very consideration should be a sufficient caution to all good men, least they be too far Imbarked into the Salt Sea of contention, and that they do not overshoot themselves even in the best causes, least if we be over hot one against another, God's wrath may be kindled more hot against us all. Wo and alas for those over sharp disputes and differences in our day! My Soul doth mourn in se∣cret for them: We want the Angel that hath power over the fire, to quench it, &c. Rev. 14.18.

The second Remark is; The best of Men are but Men at the best. Those two Eminent A∣postles, being attempted to be worshipped at Lystra as a couple of Gods, then staved off those blind Devotionists with crying out to them [They were men of like passions with them∣selves. &c.] Acts 14.15. and here they do testifie that same in their deeds, which they there had affirmed only in words: Their passions made them part, as Abraham and Lot par∣ted through a strife among their Servants, Gen. 13.9. yet may we well suppose that their passions did not destroy their habits of Grace infused into both their hearts by the Holy Ghost: They, being good men both of them, still kept the Unity of Faith in the hond of peace: And though Barnabas were more blame-worthy (according to the Judgment of the Greek fathers who say) Paul only sought that which was just, but Barna∣bas that which was Humane. Divine matters ought to be consulted in the cause of Christ more than natural Relations which are oft times cloggs in clear duty. And John mark's pusillanimity in declining the hardships and Hazards of the Ministry once, might well be judged, that the same might be his Temptation again in their second enterprize. N.B. Notwithstanding all this, yet Barnabas being so good a man, and full of the Holy Ghost, Acts 11.24. could not but retain his cordial friendship with Paul, and Paul must do the same with him, having still an holy respect of, and an hearty Prayer for one another, as undoubtedly it was no otherwise betwixt Lot and Abraham though they parted asun∣der, 'tis clearly intimated, Gen. 18.31. that Abraham prayed for Lot in Sodom, not giving over begging till he had prevailed with God in Baiting from fifty to ten, and then might Abraham hope that peradventure ten Righteous persons might be found in Lot's numerous Fa∣mily for the sparing of Sodom and her four Sisters (Gomorrah, Adimah, Zeboim and Zoar) however, Lot was preserved at Abraham's prayer for him; and Charity bids us think that Righteous Lot prayed also for Abraham.

The third Remark is; The Sincere reproofs of the Righteous to Offenders are singular and real kindnesses, Psal. 141.5. So they proved here, &c. And Solomon saith, Rebuke a wise man and he will love thee, Pro. 9.8. to wit, for that faithfulness he findeth in thee, and for that benefit he receiveth from thee. Open Rebuke is better than secret Love, Pro. 27.5. And faithful are the wounds of a Friend, verse 6. though they put a man to some shame and Page  419pain too for the present, yet afterward they do good, and therefore are more desirable than flatterys, because beneficial: such woundings or smitings with the Tongue, as they do prevent the evil consequences of sin, so they are the best acts of the most faithful friendship. Thus Paul's severe reflections upon John Mark here was so blest to him (say the Greek Fathers also) that it made him for the future more diligent and valiant in the cause of the Gospel; which occasioned that kind Salutation Paul giveth him, Col. 4.10. and which sheweth they were reconciled again, and came into friendly and fa∣miliar fellowship. This Mark repented of his sin, and became profitable to Paul for the Ministry, as Paul tells Timothy, 2 Tim. 4 11. and was with Paul at Rome, Phile. v. 24 as his Fellow-labourer and Evangelist: and least the Church at Colosse or any of the o∣ther Churches should take up a prejudice against Mark for his leaving Paul and his com∣pany in Pamphylia, Acts 13.13. therefore doth Paul give orders that if he came amongst them, they might kindly entertain him, as he was Peter's Spiritual Son, 1 Pet. 5.13. Col. 4.10. And though Barnabas (by standing so stiff for his Nephew against Paul his faithful Fellow-traveller) had much disgusted him (when Natural affection sway'd that good Man over much in the case of his Kinsman) yea and again in his being found halting with Peter, Gal. 2.13. rather than he would walk uprightly with his old Associate Paul, verse 14. for the which Paul reproved them both, yet doth Paul make an honourable mention of this same Barnabas, 1 Cor. 9.6. matching him with himself in equal Apostolical power which flowed from his great holy ingenuity: as it was in Peter to make such an honour∣able mention of Paul who had reproved him, 2 Pet. 3.15. Oh! that all differences a∣mong Saints were thus amicably composed as here, &c.