A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

The Second Part of the New Testament, CONTAINING Christ's Ascension, and the Lives of all the Apostles. (Book 2)

CHAP. I. Of the Antecedents of Christ's Ascension.

NEXT to the most Illustrious Life of our Lord Jesus (God man) whose life is the light of Men, John 1.6. the Lives of the Holy Apostles do succeed; whose Lives and Actions had greater lustre and splendour put upon them, than any of the Holy Patriarchs or Prophets of the Old Testament. This great Truth, our Lord Christ (who is Truth it self, John 14.6.) doth positively affirm, saying, [Amongst them that are born of Women, there hath not Risen a greater than John the Bap∣tist, notwithstanding he that is least in the Kingdom of Heaven is greater than he,] Mat. 11.11. The meaning whereof is this, as the Elements, the higher they are, be so much the purer, (the Water is more pure than the Earth, the Air than Water, and the Elemen∣tary Fire than the Air) so the nearer to Christ's Time, the more excellent was the Person; this excellency had John the Baptist, to be the immediate Harbinger for prepa∣ring the way of that great Prince of Peace, the Lord Jesus, at his first coming, so became he beyond all the Antient Patriarchs and former Prophets, both in Dignity and Do∣ctrine: Yet came he behind the Apostles of Christ, not so much in the Dignity of his Office (though he wrought no Miracles, John 10.41. as Moses, Elijah, Elisha did before him, and as the Apostles did after him) as he did come behind them in the perspicuity and clearness of his Doctrine concerning the Messiah, whom indeed he saw with his Eyes, and pointed him out with his Finger, yet declared he nothing of Christ's Suf∣ferings, or of his Dying and Rising again (all which was revealed to Isaiah, for which he is call'd by the Antients, the Prophetical Evangelist, and Evangelical Prophet) or of his Ascending into Heaven, &c. as the Apostles do. Yet farther, [He that is least in the Kingdom of Heaven] includes every godly Gospel Minister to be greater than John the Baptist, as to their Doctrine, for John only Preached and could declare that Christ was come, but the Ministers of the Gospel can Preach Christ as having Died for our sins, and that he is Risen again for our Justification, Rom. 4.25. Note; This is no small comfort to Gospel-Ministers for qualifying those cutting and killing contempts that a wicked World casts upon them. They are certainly some Bodies in Heaven, whatever Men make of them, or scorn them as no Bodies on Earth: Such Scorners little consider how the great God hath threatned to strike through the loins of them, Deut. 33.11. Note; The Prophets of the Old Testament, and the Apostles of the New (call'd by the Fa∣thers the Ante-nati, and the Post-nati, because born before or after the Birth of Christ) may well be compared to the two Spies, who bare that goodly Cluster of Canaan's Grapes upon a long Pole between them, Numb. 13.23. He, that went before, must have his back upon the Bunch, so could not have such a plain prospect of it, as he who followed after, and had his face fully upon it. Thus Christ (this blessed Bunch of Grapes, who hath a Cluster of Blessings in him) is born betwixt the Believers of both Testaments, only they in the Old, saw not so much as we do in the New. Note; The Holy Apostles (saith Chrysostom) were greater than the greatest Kings of the Earth, rendring this Rea∣son (Regum Leges saepè sunt abrogata, etiam ipsis viventibus, at piscatorum illorum (etiam ipsis mortuis) Ratae fuere & Immobiles manebant, &c.] The Laws of earthly Kings are oft

Repealed, and die while they themselves live, but 'tis otherwise with the Laws of those Apostles (though but poor Fishermen) they stand unrepealed for ever, because their Laws are not so much theirs, as they are the Laws of the Lord of all, Acts 10.36. That the Apostles were great Persons, is further demonstrated by those Kings and Emperors, who (out of their kind of Devotion) go in P••larimage to visit their Tombs, who yet pay not any such Devoir to the Tombs of their own Predecessors. The Twelve Apostles were correspondent to the Twelve Patriarchs; as Jacob had Twelve Sons, whereof one was a beloved Joseph; so Jesus had Twelve Disciples, whereof one was a beloved John; and as the Apostles were Twelve in number, so they did answer the Twelve Foundations of the New Jerusalem. Jesus chused Twelve for the Apostle∣ship, but Judas (one of the Twelve) proved a Devil, and went betimes to the Devil. As bad as the World was then (so full of Kill Christ's) yet was it too good a place for that Traitor to abide in; he was soon pack'd off, and (as Felo de se) both went and was sent to his own place, that is, to Hell and Damnation, the proper place of such a Son of Perdition, a place of his own providing and which he had purchased with his wages of wickedness mentioned, Acts 1.18. with 25. Note; There seems some dif∣ficulty in Reconciling, Matth. 27.5. (where 'tis said, Judas hanged himself) to that of Acts 1.18. where 'tis said [He falling headlong, burst asunder in the midst, and all his bowels gushed out] for want of bowels to his kind and innocent Master. We must believe that both were true, because the Scripture of truth doth affirm both. He was certainly Suf∣focated or strangled, and his bowels gushed out also, though the manner how, is not determined in sacred writ: yet may those two differing Scriptures be thus Reconci∣led. He might be Hanged, and the Rope breaking, he might fall down, and with the fall burst asunder, thus both were true. Beside. The opinion of some is. That the Devil strangled him, and threw him down a Precipice for the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] need not be translated [He Hanged himself] But he was Suffocated or Strangled, which might be done by some disease that caused a Rupture of his Body: Or grant, He Hanged himself, his Body (by a just Judgment of God) might swell, and as the word is, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] His bowels might break forth with a great crack: No doubt but the Devil was both in his sin and in his punishment.

Now there happening a Vacancy by Judas's fall in the Emphatical and Significant Number of Twelve, the Colledge and Chorus of the Apostles consisting now only of Eleven, (Peter, James, John, Andrew, Philip, Thomas, Matthew, Bartholomew, James the Son of Alphaeus, Simon Zelotes and Judas the Brother of James) Acts 1.13. This Breach must be made up by ordaining one to stand up, in the stead of Judas the Trai∣tor. Hereupon Matthias was chosen of God to fill up that Vacancy; the Eleven are all named to shew that notwithstanding their former Apostacy (in forsaking of Christ, &c.) They were again upon their Repentance Received into their holy A∣postleship. And as the Glorified Saints do fill up the Room in Heaven, which the Apostate Angels foolishly forsake; So this Matthias makes up the Breach of the faln Judas, so he made up the round number of Twelve again: This number Twelve is a number which God seemeth to affect in reference to his Church both in the Old and in the New-Testament. The Ancient Church God was pleased to build first upon 12 patriarchs, then upon the 12 Tribes of Israel: And the Gospel-Church (pro∣phecied of by Ezekiel, Chap. 48.31. and more fully Amplified by John, Rev. 21. ver, 12.14, 16. (where the New-Jerusalem is the Emblem) is described to consist of 12 Gates which are 12 Pearls, and had 12 Angels to watch them; The Wall of that Holy City hath 12 Foundations whereon were written those 12 Apostles (answer∣ing the 12 Tribes of Israel) And the measure of this City is 12 Thousand Furlongs. Then again, Rev. 22.2. The Tree of Life (that stood in the midst of the Street of that Holy City) beareth 12 manner of Fruits, yea, and yieldeth its Fruits in every of the 12 Months of the Year, in Winter as well as in Summer. So that all along here is Relation to the affairs of the Church God seemeth to affect the number of 12 above all others.

Note; From which weighty consideration Dr. Potter doth wittily and learnedly make his Remarkable conclusions both about the Measure of the Wall of this New-Jerusalem, and about the number of the Apocalyptick Beast. Saying to the first, That the measure of the Wall of the City is said to be 144 Cubits, which cannot be the measure of the compass, (it being too little for that) nor either of the heigth or breadth of the Wall, (it being as much too great for both of them) therefore must it be meant of the Square-measure, or Root-number of 12, For 12 times 12 make 144. So that the Wall was 12 Cubits high and 12 Cubits broad, Rev. 21.17. The like

observation that Doctor makes upon the 144 Thousand, the number of Christ's sealed Servants, Rev. 7.4. and of his Holy Retinue that would not comply with Antichristian Idolatry, Rev. 14.3, 4. The Square Root of which number is 12 also: But on the contrary as the latter. The number of the Beast is said to be 666, Rev. 13.18. The Square Root of which number (saith he) is 25, a number that is much affected by An∣tichrist (in his 25 Parishes, Cardinals, Gates. Windows, Altars, Articles; Holy days, &c. As the number 12 is by our Lord Christ.

Matthias must be chosen to make up the Eleven remaining Apostles the Round and Root-number of Twelve, and because no Apostle had power to ordain another, the Lord himself must make the choice by ordering the lot to fall upon this Man, Pro. 16. last, & Acts 1.26. And he must be such a Man as had been an Eye-witness of the Lord's Resurrection, Acts 1.22. (which was a point not only of greatest difficulty to be believed, but also of weightiest importance for supporting the Christian Faith) and not only of that, but also of the whole Doctrine, Life, Death, Resurrection and As∣cension too, whereof Matthias was one of the Spectators upon Mount Olivet, which was the place from whence he Ascended into Heaven, Mark 16.19. Luke 24.51. Acts 1.19, 12. Bethany laying in the bottom of it, and the Garden wherein he had his Agony and was betrayed, &c. And this Mount our Lord chused to Ascend upon be cause it was in the view of Jerusalem where he had been scorned, condemned and cru∣cified, about the same distance from the City, as was betwixt the Ark and the Peo∣ple, Joshua 3.4. From hence the rather our Lord Ascended, that he might begin to re∣ceive his Crown and Glory, nigh to the place where he had endured his Cross and Con∣tempt, &c. Because I did adjourn our Lord's Ascension to this proper place, (where we have not only the Twelve Apostles (those same principal secretaries of the Spirit, and therefore his Successors) but also many more Disciples eye-wittnesses, thereof) let me here give a distinct Discourse upon it, as before upon his Resurrec∣tion.

The Grand Remarks upon Christ's Ascension, be reducible to those three Heads, (1.) The Antecedents. (2.) The Concomitants. (3.) The Consequents of it. which was the Second degree of his State of his Exaltation as his Resurrection was the first. And his sitting down at God's Right-hand (a place higher than that of An∣gels those Ministring Spirits that stand about the Caelestial Throne) is the Third degree.

In the general first, Matthew saith nothing at all of our Saviour's Ascension, nor doth John give us any account thereof, Mark is very brief, Mark 16.19, 20. But Luke is large upon it, both in his Gospel, Luke 24.50, 51, &c. and in his Acts of the Apostles (the undoubted Author of which Book was that Evangelist as the Preface plainly implies) where he gives a more full History of Christ's Ascension Acts 1. from ver. 1. to ver. 13.

Note; The commonly received opinion is, that St. Matthew wrote his Gospel Eight years after Christ, St. Mark his Ten after, St. Luke his Fifteen after, and St. John his Forty two years after our Lord's Death. St. Matthew wrote his Gospel in Judea, so mentioneth nothing of Christ's Ascension, because there was none in that Countrey who doubted of it, being seen of above 500 so nigh Jerusalem, &c. But Mark and Luke wrote theirs out of that Countrey where they found many that heard nothing of it: And seeing they both had recorded it, There was no need for John to mention it, whose principal work was to Relate such passages as had been omitted by all the other three:

The hardned Jews will by no means believe the Ascension of Christ into Heaven but on the contrary do make his Descent into Hell, their principal and unquestioned Article, blasphemously affirming that our Christ is tormented there in boyling and scalding [Zoah] or Dung because he received not the Traditions of their [Chachamims] or Elders, yea they make him a false Prophet, and a Prophane wretch like Esau, aying, The Soul of Esau entred into the Body of Christ, for this cause they call Christians Edomites, as the Jew of Maroceo, pag. 172.173. saith.

More particularly now, The first Remark of his Ascension is the Antecedents there∣of, which have a short relation by St. Mark, Chap. 16.19. [after the Lord had spoken to them] to wit, when he had delivered all the precepts and promises which his pleasure was to deliver to his Disciples during the 40 days he endured upon Earth, N.B. though immediatly when he rose from the Grave, his Right was to go up to Heaven, but he waved his own Glory so long for the Churche's good. Now having nothing more to say or do for settling his Church, save only to Seal up all by sending the Holy Spirit, he Ascends up into Heaven.

Luke (Chap 24.50, 51,) is more large, Relating how he led his Disciples forth as far as that part of the Mount of Olives which belonged to the Village of Bethany being a place where he had oft been praying and where (as some say) he mounted the Ass and Rode in Triumph to the City, here will he take his Chariot of State and ride in Triumph up from thence into Heaven: but first he doth lift up his hands and bles∣seth his Disciples here, which was not so much the posture Accommodated to the Re∣ligious Action of his praying for them but rather a more Authoritative Act in the most effectual conferring his Divine blessing upon them, and when this was done, he departed from them, by his own power, not as Elijah who went up by the power of an Angel.

But the most ample account of the Antecedents of Christ's Ascension, we have from the same Author in Acts 1. from ver. 1. to 12. where St. Luke makes an Elegant Transition from his Gospel (the former Book) to this History of Christ's Ascension, Introducing it with giving an account how our Lord had shewed himself alive by eat∣ing, drinking, speaking and walking with his Disciples, yea shewing his very wounds to them (these he calls infallible proofs) and that for forty days together (so long God shewed himself to Moses in Mount Sinai) not continually, but only occasion∣ally as he pleased, and it was his pleasure to stay with his Disciples thus long from his own happiness in Heaven, that he might not only testifie the Truth of his Resur∣rection more abundantly, and of his Candour and Kindness still to them notwithstan∣ing their Foul Relapses but also and more especially to instruct them in those weighty points concerning the Kingdom of God, to wit, his Church, whether Militant on Earth or Triumphant in Heaven declaring to them all Truths that were now necessary for managing his Church and Children in the Kingdom of Grace to bring them safe to the Kingdom of Glory which he was going to prepare for them.

N.B. Behold how our Lord loved us, whose Soul went into Paradice when he dyed (the penitent Thief's Soul was to be with him there that day) his Soul comes down thence, reassumes his Body out of the Grave yet returns not immediately to Paradice with it, but stays upon Earth forty days after for our benefit, before he Ascended up into Heaven and Happinness. There is no love like his: Oh love this loving Lord, &c.

There is no doubt but during those 40 days the Lord declared his will and pleasure concerning these Doctrines of Baptism's, of the Sabbath, &c. to his Disciples, e∣specially these 3 last days, wherein he spoke to them the things concerning the King∣dom of God, (to wit, the State of his Church in both worlds) Acts 1.3. though now many such points both of Doctrine and Discipline be looked upon by us so doubtful and difficult, because the Vail of Ignorance is not yet removed from off our hearts, as Isa. 25.7. and 2 Cor. 3.14. neither the Holy Scriptures (touching those controversies) nor our understandings are fully opened, Luke. 24.27, 45 as our Lord did first to the two, and then to the twelve Disciples.

In a word, The Author of the Acts of the Apostles (Luke) gives the Summary Ac∣count of the Antecedents of our Lord's Ascension, by relating 1. a general Recapitulati∣on, wherein he briefly Repeats the main subject of his former Book (or Gospel) dedi∣cated to Theophilus, Treating upon the Oracles and Miracles of Christ, Acts 1. ver. 1. Then 2. He gives a special Recapitulation of Christ's conversing with his Disciples after his Resurrection, wherein he relateth in what manner, when, how long and for struct them fully concerning the things of his Kingdom, ver. 2.3. as also to com∣mand their return to Jerusalem, (which they would have abhorr'd to do, because that City was still reaking and smoaking afresh with the warm Blood of the Lamb of God, had not the Lord bid them to do so) and to carry there till they were Bap∣tized with the Gifts and Graces of the Holy Spirit, as he had promised in his Father's Name, John 14.16, 26. & 15.26. &c. 16.7. This (the Lord tells them) should be performed [not many Days hon••••] verse 3.4, 5. prae••••king no particular day.

Hence learn we, (1.) Those, that are departing and leaving this lower world, should leave behind them some Savoury advice and wholesom counsel to those that do Survive them: Thus the dying Patriarchs did, and thus doth here our Blessed Redeemer at his departure.

(2.) Our Lord will not tell us of praefixed times or days, he would not tell them here upon what day this great pouring forth of the Spirit should be done, though it was but ten days longer, until that famous Pentecost came he would not praefix a certain day, that they might watch every day.

(3.) As the Apostles spent those ten intervening days in waiting at Jerusalem for the

promise, and putting it into suit by their prayers there, as he had promised, Luke 11. v. 13. So ought we to do, not knowing either the day of our Deliverance, or the day of our Death, or the day of Judgment. Ideo latet unus Dies, ut observent ur omnes, therefore is that one day unknow to us, that we might watchfully observe every day, saith Au∣stin. Though the thing be so certain, as nothing can be more, yet the peculiar Time or Day is most uncertain. What Christ said to his Disciples, he saith to us all, watch Mark 13.37. with 34.35, 36. Our industry for an holy life, is our continued watching time, as our presuming to sin is our sleeping time. All the days of my appointed time (saith holy Job) will I wait, till my change come, Job 14.14. Christ pronounces them three times happy (ter{que} quater{que} beatos) that watch, &c. Luke 12.37, 38. and 43.

The third Antecedent to the Ascension of Christ, related in the Acts, is the erroneous and superfluous curiosity in the Disciples to know Times and Seasons, for which the Lord reproved them, Acts 1.6, 7. 'Tis supposed those Questionists (who were sick of this Disease) were very numerous, at least the 120 mentioned, verse 15. on they might be the 500 spoken of, 1 Cor. 15.6. All these joyn together in this one Interrogatory Petition, that the Reverence of so great a multitude might the more extort and Answer from Christ, which they thought he could not well deny so many Askers without some shame: Their Question was [Whether he would at that time restore the Kingdom to Israel?] for it was now taken from the Jews by the Romans, and by Herod, and they expected this lost Kingdom should be Restored to them by the Messiah, not only because they understood the Prophecy of Dan. c. 7. v. 27. to this purpose; but also because he had summon'd them again to Return into the Metropolitan City, where they as yet (with the rest of their Nation) conceited the Messiah would first appear as their Temporal Deliverer; and perhaps they might thus misunderstand Christ's words concerning the promise of the Father, from Isa. 2.3. and 61.1, &c. Note; Christ's Answer is a smart check to their ignorant curiosity; for they still dreamed of a distribution of Ho∣nours and Offices, as in the days of David and Solomon, though he denied to tell them such an unnecessary thing to know, yet he vouchafed to acquaint them with things more expedient to be known; he calls them off from their foolish earthly longings (wherein they had been rudely inquisitive) and commands them to mind their main business of Preaching the promised Messiah (his Doctrine, Life and Death, &c.) through∣out the World, verse 8. yea and in such places where their Testimonies would be most opposed: More than this was not at this time given them to know, that Key of Know∣ledge hangs at God's Girdle. Hence learn we, that (1.) Christ doth not always an∣swer the desires of his Disciples, though it be promised, Prov. 10.24 absolutely, and Psal. 37.4. conditionally. He sometimes will grant the desires of wicked men ac∣cording to their will, as to Ahab, 1 Kings 21.29, &c. and to Devils themselves, as when he gave them leave to enter into the Herd of Swine, Matth. 8.31, 32. How much more hath he something to grant to his own dear Saints, always ad salutem (ac∣cording to their weal) but not ever ad voluntatem (according to their will) saith Austin, as here, &c. (2dly.) What severe Reprimands hath Christ given in our day to the over-curious Inquirers about Times and Seasons, who have out-lived their own Con∣jectures with shame, &c.

The second Remark is, the Concomitants of Christ's Ascension, where we have a particular description both of it and its circumstances. Mark only relates the Action of Ascending, Mark 16.19. calling it Christ's Assumption [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] The same word is oft used for Christ's Ascension, Luke 9.51. Acts 1.2, 11, 22. 1 Tim. 3.16. 'tis read [Received up] in all those Scriptures, and the Septuagint expresseth Elijah's being Taken up with the Greek Thema, that signifies taken up, 2 Kings 2.10. [into Heaven] or Hea∣vens, Acts 2.34. Heb. 8.1. Christ was taken up into that place of Rest and Blessedness, to wit, by God the Father, to whom he useth to ascribe all things by the Ministry of Angels, &c. This was the happy close of all Christ's toils and travels upon Earth, to be taken up and to sit down at the Right hand of God in Heaven, an higher honour than that of Angels, whose places are only places of ministration, Eph. 1.20, 21. Heb. 1.13, 15. Thus far St. Mark goeth. St. Luke in his Gospel steps a little farther, saying, [He was parted from them (as Elijah was from Elisha, 2 Kings 2.11.) and carried up into Heaven] Luke 24.51. (into a place far above the Heavens, saith Paul, Eph. 4.10.) His Body mo∣ved upward in a direct line by little and little as if he had been carried or listed up by the hands of others, whereas undoubtedly our Lord ascended by his own power (which Elijah could not have done without the help of an Angel) and therefore did his Disciples now adore him, Luke 24.52. whereas (before this) we never read of any Act of Ado∣ration they performed to him, from their familiarity with him in the days of his flesh

wherein they look upon him as one s•••••• of God, a great Prophet▪ and 〈◊〉〈◊〉 Temporal Saviour, 〈◊〉〈◊〉 But now his Deity being more clearly declared both by his Resurrection out of the Earth, and by his Ascension up into heaven, those Specta•••••••• fa••••••ow 〈◊〉〈◊〉 pro∣strate before him, and do worship him as the E••••nal Son of God, whom they took to be before only the Son of David, yet the same Author (Luke) in his Acts of the Apostles gives a more ample description of our Savi••••••s Ascension in the several circumstances of it as to time, manner, measure, &c. Acts 1.9. As to the Time,

(1st.) When, to wit, [when he had spokes whose things] forementioned in the foregoing verses, and all the other things which Matth 〈◊〉〈◊〉 Mark and Luke do likewise mention for settling his Church to the World's end.

(2dly.) The manner how 'tis said [He was taken up] that is, leisurely and by degrees, (not by any rapid motion) that he might the longer delight the Eyes and Minds of his Disciples, who were all that time looking stedfastly upon his gradual Ascending, wherein had he been quick and sudden (like a flash of Lightning) in his Ascending up, then those Eye-witnesses could not have found such complacency, nor confirmation of their Faith.

(3dly.) The means whereby 'tis said [A Cloud received him out of their sight.] No doubt but this was a true and a most glorious Cloud, every way comporting with his Divine Majesty, and accommodated to become a Chariot of State, for the Prince of Glory to Ride triumphantly in: Yet may we not suppose that it administred any help to our Lord in his Ascension; for he was not taken up by any external helps of it, or of An∣gels (as before) but by his own internal power from his Divine Nature united to the Humane, and from the Agility of his (now) glorious Body.

(4thly.) The place whence, and whereunto; every motion hath a Terminus a quo, the place from whence, and the Terminus ad quem, or place whither it is made. The place, from whence Christ Ascended, was the Mount of Olives or Bethany which was the place of his going to his Garden Agony, and so to his Crucifixion, which was also the place from whence he Ascended to Heaven. This teacheth, that God can make the very places of our trouble and torment (as Sick-beds, Prisons, strange Lands into which we are banished, &c.) to become places of our Triumph and Comfort, even as Bethanies or Mount of Olives to us, from whence we may mount up from our Earthly Crosses to take possession of the Heavenly Crown (provided we be Christians indeed, living and dying in the Image of Christ) as our Lord did. And if the place whither Christ went bodily thence be Heaven (which must contain him till the time of the Restitution of all things, as the Scriptures do assure us, Acts 1.11. and 3.21. and Heb. 9.24, &c.) This then discovers the Folly and Foppery of Popery, which affirmeth, that the Body of Christ, yea the very Flesh, that was born of the Virgin Mary, is in their consecrated Waters not only contrary to that sacred Truth above mentioned, but also to that prae∣diction of Christ himself, saying, [If any man will say to you, lo here is Christ, or lo there is Christ, believe him not] Matth. 24.23. Where our Lord describeth the last Times con∣taining the Rise, Reign and Ruine of Antichrist, whose chief Engine is to persuade Christ's Corporal Presence in their Popish Churches, where he may be seen, touched, eaten, &c. thereby confining Christ's Body (which is in Heaven) to certain places here and there upon Earth, yea to a thousand places at once,

(5thly.) The Witnesses whereof, none of the wicked must be Witnesses of Christ's Ascension, no more than of his Resurrection, but only such as were ordained of God for both, Acts 1.8, 22. and 10.41. It must be only his own Disciples at the Mount of Olives near Bethany-Village; they must not have it only by hear-say, as others, but shall be Eye-witnesses thereof. None of the wicked Jews must be Spectators either of the one, or of the other; for his state of suffering by their wicked hands was now finished, therefore a sight of him should not once be vouchsafed to any one of them (thus our Lord manifested himself to his chosen ones, and not to the World, John 14. v. 22.) It concerned not those Enemies (whose impenitency and unbelief he foresaw) any otherwise than that they should see him to their sorrow when he cometh again in the Clouds, to judge them, Zech. 12.10. Rev. 1.7, &c. yet those Witnesses of Christ's Ascension may be supposed to be not a few, but many, even 500 at once, 1 Cor. 15.6. It was God's good pleasure that their Faith should be confirm'd by seeing, who were to teach the whole World (who should not see it) This great Article, whose Faith is ordained to come by hearing those Eye witnesses, Rom. 10.17.

(6ly.) The Reasons why our Saviour Ascended into Heaven, which are many;

As. (1st.) That he, the Second Adam, might open a way into Paradice for us, which the First Adam by his Fall had shut up against us, Gen. 3.28.24. Rev. 2.7. and 22.2.

N.B. The Vail (which divided betwixt the Holy Place and the most Holy, E••••••. 26. v. 32. 2 Ch••••••. 3.14.) was Rent by Christ's Death, Matth. 27.53. Now by his Ascen∣sion he made a new and living way to enter within the Vail, even into Heaven it self, (whereof the Sanctum Sanctorum was but a Type) Heb. 9.8, 12. and 10.19, 20. which way Christ himself is, John 14.6.

(1st.) Hereby the Throne of Grace is Accessible by Believers, and their Prayers may pierce Heaven.

(2dly.) This should teach us to hate every false way, as David did, saying twice so, Psal. 119.104, 128. There is no way to Heaven but by Christ, Acts ••.12. not by Po∣pish Saints as Co-Saviours. Christ is the only way, both [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] newly made manifest, and [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] a quickening way, giving life and refreshment to those that walk in him as the way which will bring to Heaven.

(3dly.) All others are but by ways and crooked paths to this way, Isa. 35.8, 9, 10. Christ hath the Key to open hearts, as Lydia, Acts 16.14. as well as he did open Heaven here for all Saints, &c.

The second Reason was, to prepare a place for us, John 14.2, 3. Those Mansion-places of Glory were prepared in the unchangeable counsel and purpose of God before the Foundation of the World for all the Lord's Redeemed, Matth. 20.23. and 25.34. Their Heads (as Tertullian's phrase is) were long since destinated to a Diadem long be∣fore they lived in the World, much more before they could merit any such blessed Mansion. Some Kings (we read of) were crowned in their Cradles, as our King James the First, and Sapores King of Persia, before he was born; for his Father dying, the Nobles set the Crown upon his Mother's Belly: But the Saints were crowned in God's Eternal Decree before the World was founded, Eph. 1.4. Tit. 1.2, &c. Now, though places of Glory were eternally prepared by the Father, Matth. 20.23, &c. yet must they actually be prepared also by the Son; for thus the Apostle argueth from the sprinkling of the Tabernacle and its Vessels all sprinkled with Blood. Heb. 9.21, 22, 23, 24. These were the Types of the heavenly things themselves. Now our Lord by his Ascension leap'd first (as our Fore-Runner) upon the Shore of Glory, Heb. 6.20. and (as it were) took the first hansel of Heaven in our Humane Nature; he went thither not in his own Name only, but in the Name of all his Redeemed, who have right to, and have taken possession of Heaven in their Head and Redeemer, Eph. 2.6. N.B. (1.) As he is our Lord and Master: Servants do make a bold claim to Lodgings in those Places or Palaces where their own Lord is gone in and entertain'd before them.

2dly.) As he is our Father, we his Children, (Heb. 2.10, 13.) have a Room pre∣pared by him.

(3dly.) And as he carried thither our Flesh taken from among us, as a Pawn, Pledge, and sent his Spirit as an Earnest, this raises our right to Heaven beyond a bare Hope, even to a full Assurance. The Antient Father cryed with great joy [Rejoyce ye Righ∣teous, &c.] Rendring this reason for thus Rejoycing, saying, Ʋsurpastis Coelum in Christo, securi estote, caro & sanguis, Christus vexit in Coelum pignus totius summa, illuc quando••; Re∣digendae, &c.] That is, ye have Usurped even Heaven it self in your Head Christ, be ye satisfied, oh flesh and blood, Christ hath carried his Body into Heaven as a Pledge of the whole sum, that all the Bodies of his Redeemed shall be reduced thither at the last, &c.

(4thly.) Hereby that preparation which was but partial to the Patriarchs and Pro∣phets (who were all saved by the Lamb slain from the Foundation of the World, Rev. 13.8. and 17.8.) was now compleatly accomplished by Christ's Personal Ascension into Heaven.

(5thly.) As this teacheth us our duty, that we be careful to prepare our selves for Heaven, while Christ is thus careful to prepare Heaven for us. Thus the Lamb's Bride made her self ready, Rev. 19.7. being first prepared by the Grace of Christ; for to her was granted to be Arayed in fine Linnen, &c. verse 8. which she could no more put on by her self, than she could purchase it. The Bowls of the Golden Candlestick had no Oil but that which drop'd from the Olive Branches, Zech. 4.12. and that freely without pressing or squeezing: Yet is it the duty of wise Virgins to Trim their Lamps, Matth. 25.7. It must be the care of every pious Soul to be furnished with Oil in their Vessels (that is, Grace in their hearts) as well as burning Lamps, but with gifts in their heads only, verse 4. that they may be prepared both for their Meeting and Reception of the Bridegroom. So frome hence note

(6thly.) We learn this comfort, that though we dwell but poorly in a Cottage on Earth (wherein we cannot tarry long, but in a little time must depart, &c.) yet have

we a stately Mansion house, and Palac•• prepared for us in Heaven where we shall e∣ver be with the Lord, which is far the best of all, 1 Thes. 4.17. Phil. 1.23. It was a comfort to the Sons of Jacob, &c. that Joseph was gone before them into Aegypt to prepare the best of the Land for their entertainment in it▪ And too•• possession of it for them till themselves came thither. No less yea much more doth our Brother Joseph, our Jesus for us in a better, nay the best of places, even in Heaven, and not only keeps that blessed Inheritance for us, but also mightily keeps us for it till we be ready, 1 Pet. 1.4, 5.

The (3d,) Reason of Christ's Ascending up on high was to lead Captivity Captive, Psal. 68 18. Which David by the Spirit of God foretold the Son of David should do, Eph. 4.8. Alluding to the Famous Customs of the Roman Conquerors who rode in their Stately Triumphal Chariots to the Capital Palace leading their numerous Captives, some before them and some behind them, all with their hands bound be∣hind their backs, &c. which intimateth (as understood of Christ) how he at his As∣cension captivated those that had held us in Captivity for,

(1.) So God's Justice required, Isa. 33.1. (2.) So God's goodness had promised, Isa. 24.21, 22. Rev. 13.10▪ And (3.) So our Lord Christ hath fulfilled, Col. 2.15. Saving his People to the uttermost, Hebr. 7.25. from Sin, Death, Hell, and the Devil, who taketh Sinners alive, and leadeth them Captive at his pleasure, 2 Tim. 2.26. till Christ make a rescue, Luke 11.21, 22.

Thus our Lord Ascended and rode up on high in a Glorious Cloud (as in a Chariot of State) to his Palace of rest and glory, not only leading away a certain number of Captives, Note; namely those Saints (as some interpret) who had been held in the Captivity of Death, whose bodies rose at Christ's Resurrection, Matth. 27.52. and who now accompanied him in his Triumphant march into Heaven: But also (in a more general sense) Captivating, (1.) Passively all the elect who had been Captives to Satan, Sin, the World, Death and Hell: Those their Captives Christ rescues out of their destroying hands, and makes them blessed Captives to himself by changing their Miserable into an Holy and Happy Captivity, whereby they are brought into the easy Yoke of Christ, Matthew 11.29, 30. and into the pleasant Obedience of the Gospel, Prov. 3.17. & 2 Cor. 10.5. 1 John 5.3. Or (2.) Actively Captivating all the Tem∣poral and Spiritual Enemies of his Church and Children who had been Captivated by them: Satan had the Power of Death, Heb. 2.14. Christ fought the Field with him on the Cross, and there spoiled him, Col. 2.14. And now Triumphs openly over him in his Ascension, verse 15. So Christ Conquered the world, John 16▪ 33. And so he did Sin, Death, Hell, &c.

From hence learn (1st,) That though the Devil reign still every where, as the God of this present evil world, which lyeth in wickedness wholly, 2 Cor. 4.4 Gal. 1.4. & 1 John 5.19. Yet Christ hath captivated him, hath him in a Chain, 2 Pet. 2.4. Jude ver. 6. Rev. 20.1, 2. And will tread him down under our Feet shortly, Ro. 16.20. As he hath done under his own Feet: As this is decreed of God foretold and promised by God, so in due time it shall certainly be accomplished by Christ, yea and person∣ally shall be applyed to every particular true believer.

(2dly,) That such as are sensible they are sold under sin, &c. Rom. 7.14, 24. should improve this benefit by believing, and not wilfully rot in prison lying still as the Devil's drudges there, when Christ hath broke open the Prison-Doors and proclaimed liberty, &c. Isa. 61.1.2. who can commiserate their case that will not come to Christ for life, John 5.40.

(3dly,) Learn comfort here thou trembling Soul what Christ did here, he did not for himself only, but for the sake of all his Servants. As Joshua first conquered the Kings, and shut them up in a Cave, then brought them forth, and makes his Souldiers and Servants to tread upon their Necks, Joshua 10.18, 24. So our Jesus hath made his Saints more than Conquerors, Rom. 8.37. Even Triumphers over all their Enemies 2 Cor. 2.14. Christ's Victory is our Victory, he hath broke the Old Serpent's Head we are only exercised with his Tail-temptations, and tho' Satan may bruise our Heel so as to make us halt, yet ought we to go halting endways towards Heaven as Jacob went halting over the Plain of Penuel, Gen. 32.31. We shall Reign with Christ if we suf∣fer with him, 2 Tim. 2.12.

The (4th,) Reason of our Saviour's Ascension was to give gifts to Men. &c. As the Psalmist saith, Psal. 68.18. and the Apostle, Eph. 4.8. Only with a little Variation, As (1st,) The Old Testament saith, how Christ received gifts at his Ascension, but the New that he gave them he only received, that he might give those gifts, for he

had no need of them himself: As he received them with one hand, so he gave them with the other. (2dly,) The Old Testament faith these gifts were for Men [be Adam] for such as were in Adam, that he might repair the lost Image of God in them as it was in Adam before his fall. But the New Testament saith these gifts were for his Church, which are mentioned, Eph. 4.11. Apostles, Prophets, Evangelists, Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, and for the edifying of the Body of Christ, &c. These were the Gifts he bestowed upon the day of his Coronation, and Solemn Inauguration into his Throne of Clory at his Tri∣umphant Ascension. These he received, that he might give them, looking upon it more honourable to give than to receive, Acts 20.35. (3dly,) The Old Testament adds [even to the Rebellious] for the best have been such, till the Lord gave them bet∣ter Hearts, Rom. 4.5. & 5.6, 8, 10. Yea though they continue in their Rebellion yet may they share in common Gifts and external priviledges, for the benefit of his People, some such may receive common Grace, which is Gratis data, tho' not Gratum faciens, graciously given of God, but not making truly gracious to God: And even the Rebel∣lious may receive Restraining Grace, that God may dwell among his Redeemed in his Religion and true Worship. But those Rebels then lay down Arms and dare not fight against God any longer, when once God comes to dwell among them, &c. Thus Christ did here, as Kings at their Coronation commonly do, in casting several pieces of Coin abroad to be picked up by the common people so here at his entrance into his heavenly Kingdom he scattered his Gifts among his Subjects, and fills his Church with his goodness.

Hence learn we, (1st,) That none ought to be proud of their Gifts, seeing they are not our own, but we may well say of them, as the Young Man said of his Hatchet [Alas, Master, it was but borrowed] 2 Kings 6.5. This consideration may suffice to cut the Coxcomb of vain-glorious and self-ascribing or self-admiring Boasters, [What is it, we have not Received, &c.] 1 Cor. 4.7. To glory in our Gifts is as great fol∣ly, as for the Groom to be proud of Riding upon his Master's pransing Palfrey, the Actor at the Play-house of wearing his borrowed Gay cloaths, or the Mudwall of the Sunshine that giveth it a lustre.

(2dly,) That none ought to plead Ignorance, Inability, &c. This excuse cannot be current Coin for the Court of Heaven. Men should rather go to Christ (who gives gifts) than persist in unfitness for Generation-work. If any want Wisdom, &c. let him ask it of God, who is the giver of all good Gifts, James 1.5, 6. They do worthily want, that may be supplied by asking, Yet ask not, Matth. 7.7. The Tree of Life must be shaken, then the Fruit which is above our heads (though the Root in his Birth, &c. be below) may fall down for us to gather.

(3dly,) This may incourage, that, in this great defect of Gospel-Ministers, Christ can supply, he hath gifts to give, and the residue of the Spirit is with him, Mal. 2.15. Rev. 3.1. &c.

The (5th.) Cause of Christ's Ascension was to send the Comforter to wit, the Holy Ghost, John 16.7. I will send him unto you. This promise our Lord oft repeateth that his Disconsolate Disciples might once be relieved by it. Our Saviour sweetly proceeds in his Swan-like Song before he died, John 14.1. Saying [Let not your hearts be troubled, &c.] Christ was their comforter while he lived with them; Therefore when they heard of his departure from them, then sorrow filled their hearts, Jo. 16.6. So that they became both uncounsellable and uncomfortable. Hereupon he makes his last Sermon, takes much pains to convince them of the Expediency of his Departure, that if he did not go away the Comforter would not come, v. 7. And he had told and taught them before, that he could not be so unkind to them as not to tell them the truth [were it not so I would have told you] John 14.2. It consists not with Christ's Candour to feed his Disciples with the false hopes of an Ʋtopian felicity, as the Devil deals with his Drudges, whom he deludes by bringing them into a Fools Paradice, and as Mohomet doth with his Musulmans to whom he promises all sensual pleasures when they die in his cause, &c. No, our Lord is no such impostor, but tells them truly, that he would pray to the Father, and the Father would give them another Comforter (instead of him their Comforter while he conversed with them, and was now depar∣ting from them) who shall abide with the Disciples for ever, John 14.16. The De∣vil is call'd [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the Accuser, Rev. 12.10. for his accusing the Saints to God as he did Job, Chap. 1.9, 10. &c. the Holy Spirit (in direct opposition to the Devil's name) is call'd [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the Pleader, Advocate, or Comforter, whose Office is, to bring in promises into believers hearts effectually applying them, Eph. 1.13, 14. to

help our infirmities in prayer, making Intercession for us, Rom. 8.26, 27. To discover to us our graces and evidences for Heaven, 1 Cor. 2.12. Rom. 8.28. Whereby we know that we are predestinated unto Glory, verse 29.30, 31, &c. So that such as do re∣fuse to read over their evidences and to rest upon them do no better in that refusal than help Satan the Accuser, taking his part against themselves, and pleading the Devil's cause against the Holy Ghost their Comforter. Yea in a word, the Office of the Spirit is to be Christ's Vicar general with whom Christ leaves us by whom he abides with us (as he promiseth, Matth. 28.20.) To the end of the World: For he dwelleth in all the Saints, John 14.17. which we may never wonder at enough; for next to that Divine condescension of Christ's (the Son of God's) dwelleth in our fain humane na∣ture, is this wonderful vouchasafement, that the Holy Spirit should not (being the Third person in the Holy Trinity) disdain to dwell in such dark and dirty Dog-holes as our unholy Hearts and defiled Souls: 'Tis undoubtedly an Inestimable Favour which is promised, Joel 2.28. That God will pour out his Spirit upon all flesh. What is so vile as flesh? Hosea 8.13. 'Tis there a name of Contempt. And what is so pre∣cious as Spirit? 'Tis the Quintessence and Excellency of the best things Extracted from the courser unrefined Sediments. The precious graces God gives us are call'd [the Spi∣rit] Gal. 5.17. and the Fruits of the Spirit, verse 22. And when God gives us his Spi∣rit, Luke 11.13. He is said to give us all good things in that one gift, Matth. 7.11. Hence Christ tells the Disciples he would not leave them Orphans or Darklings, John 14.18. But they should have the supplies of his Spirit (as Phil. 1.29. phraseth it) to be their best teacher of truth, teaching nothing but what is consonant to the Holy Scrip∣tures, John 14.26. which distinguisheth him from the Spirit of Errour. This com∣forter Christ sendeth (as he saith John 15.26.) From the Father, for Christ hath satis∣fied the Father's wrath, and now the Father and the Son (as reconciled) join both to∣gether in sending the Spirit, as the fruit of both their loves, and as an earnest (which is a part of the total Sum) the Spirit is the best guide to godliness, John 16.13. and the fruit of the Spirit is in all goodness, righteousness and truth, Eph. 5.9

Note; Though Christ promised to send the Spirit (which was performed ten days after his Ascension at Pentecost, &c.) to his Disconsolate Disciples, yet may we not think that they had not the Holy Ghost before he Ascended, for they could not have the smallest measure of Grace, but it must be by the Spirit of Grace: No man can say, that Jesus is the Lord but by the Holy Spirit, 1 Cor. 12.3. that is, [with a fiducial assent of the heart] none can acknowledge Christ to be Lord the only Lord to be worshipped but by the Revelations and suggestions of the Spirit, and this these Dis∣ciples had oft done before. Beside, 'tis said, [Christ breathed upon them, saying, Re∣ceive ye the Holy Ghost,] John 20.22. whereby they might know that they received of the same Spirit, that was in Christ, to fit them for the Ministry, without which who can be sufficient? 2 Cor. 2.16. Seeing 'tis a work that will Burden the Back of an Angel and make him tremble saith Chrysostom. Yet the full measure of Grace, and the great gift of the Holy Ghost was not given till Pentecost, when Christ (the King of Kings) was installed in his Kingdom, Acts 2.2, &c. These were reserved till that time, as 'tis said, [The Holy Ghost was not yet given, for Christ was not yet glorified] John 7.39. Though before this they had received some Love-tokens from Christ before his departure to live upon (as the Dear Wife from the Loving Husband) till the grand promised portion of the Father came, for which they were to tarry at Jerusalem ten days Luke 24.49.

Learn we hence (1.) If the Holy Spirit be so good a gift of God, yea all good things be contained therein, then we should ask this gift of God above all: as Elijah before his Ascension bids Elisha ask what he would; He answer [That thy Spirit may be doubled upon me] 2 Kings 2.9. And it was done accordingly, so Christ bids us ask what we will, John 16.24. We must answer [Lord let thy Spirit be doubled upon me] that I may receive double Grace to that I now have, &c.

(2.) Then we should prepare an honourable Room in our hearts for entertaining such an honourable guest in as the Holy Spirit, is, Res Delicata est Spiritus Dei (so some read, Psal. 143.10.) the Spirit is a cleanly and delicate thing, and loves to live in a clean house or heart, &c. As the Shunamitish Woman said to her Husband, [Let us make a little Chamber for the man of God when he comes to us, &c.] 2 Kings 4.10. So should we prepare our hearts to receive the Spirit, [grieve him not] Eph 4.30. He cannot com∣fort those, that dare grieve him.

(3.) If the Spirit be the true and only Comforter, then what a prodigious Folly and Madness it is for any Man in misery to run the wrong way for comfort in their cala∣mitous

condition, that is to Witches or Wizards, to Cunning Men on Women, to Figure Flingers, &c. When Wicked wordlings have woundings of Spirit and gripes of Conscience (as undoubtedly the worst of them sometimes may have) then run they to mad merriments, to pleasant plays, and reading Romances, &c. For their Cure. But finding these carnal Cataplasms not effectual remedies for their Spiritual maladies, then run they to the Devil for relief as Saul in his distress did to the Witch of En∣dor, &c. Should not men in this case inquire of their God and not of Familiar Spi∣rits, &c. Isa. 8.19, 20. This is to make the unclean Spirit the Comforter which is the Office of the Holy Spirit.

The (6th,) Cause of Christ's Ascension was to make an Atonement for us by his Intercession, &c. To make the Court of Heaven friendly and favourable to us, that he might be there Interceding for our Peace, as Blastus did for the Men of Tyre and Sidon in Herod's Court, Acts 12.20. A Friend in the Court (we say,) is better than a Penny in the Purse, for by the Mediation of a Friendly Courtier, a Court of Rigour may be turned into a Court of Favour. As the High Priest went into the Holy of Holies once a year to offer up the yearly Oblation of Atonement for the sins of the whole People, Lev. 16.2, 34. So Christ (the High Priest of our profession, Heb. 3.1.) entred not the Holy Places made with hands, but into Heaven it self now to appear in God's Presence for us, Heb. 9.24. And ever lives to make Intercession for us there, Heb. 7.25. 'Tis great comfort to have such an Advocate to turn the High Court of Justice into an High Court of Mercy, 1 John 2.1. The Father looks through his Son's wounds upon us, and so by Imputation a new Complexion is graciously put upon us. There be many more Causes of Christ's Ascension, which for brevity I must only name.

The (7th,) is he Ascended on High, the better to oversee all his sheep scattered over all the wide world, He is the chief Shepherd, 1 Pet. 5.4. The only Arch 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or overseer, who had but few Lambs while on Earth, now none can tell his Gene∣ration. Isa. 53.8.

The (8th,) is, to answer (as our Advocate) all Satan's cavills, and to nonsuit all his Accusations and Actions against us. Tho' this Accuser be Subtle, &c. Yet Christ over∣shoots him in his own Bow.

The (9th,) is, to have an hotter influence (as the Sun at Noon) upon all his Church∣es and Children, Heb. 7.26.

The (10th,) is, to live in that Glory (which he left, &c.) above the reach of Jews that would kill Lazarus, John 12.4. only for being raised from the Dead, and so would they kill Christ, but he is above their reach, and while our head is above water, there is no danger of the Bodie's drowning, N.B. &c. John 17.24. The flood can but come up to the Chin, it cannot reach the Head to drown it, Isa. 8.8.

(11ly,) He is now higher than the highest on Earth, Eccles. 5.8. Psalms 61.2. Heb. 7.26. And in things wherein Men deal proudly he is above them, Exod. 18.11.

(12ly,) And Lastly to fill all things, Eph. 4.10. He began his Ministry with filling, John 2.7. Carried it on with filling, Acts 2.4. And continues so doing to the end of the World, Eph. 1.23.

The general Inferences both from Christ's Resurrection, and from his Ascension, are fourfold; a word of Knowledge, of Caution, of Counsel, and of Comfort.

The first is a word of Knowledge, for our information in sundry particulars: As (1.) As Christ was put to it both upon his right hand and left by the Devil, and his In∣struments, so as to be under the power of Death for thirty four hours of three days, yet rose he again maugre the malice of Earth and Hell, and Ascended in Triumph above the Gun-shot of all his Enemies: So shall his Church do by the power of Christ, Hos 6.2. Psal. 49.14. Christ Rose at Sun-rising, so shall his Church, Mal. 4.2. and then shall she be comforted after her casting down, 2 Cor. 6.7.

2. 'Tis hard to believe this fundamental Truth of Christ's Resurrection; hence Christ tarried forty days before his Ascension, to clear and confirm it. So long was our Lord content to stay from Heaven for the good of others, and should not we tarry also till our work be done, as Paul did? Phil. 1.24, 25. We should come with Christ from Leba∣non (that pleasant place, Deut. 3.25.) from places of the most profit and preferment for the Church's good, Cant. 4.8. As Paul was willing to want Heaven a while for the good of others; so was Hezekiah also, 2 Kings 20.2.

3. Christ is call'd the Morning-Star, Rev. 22.16. Rising in the Morning, Mat. 28.1. This should put us upon Inquiry, whether this Day-Star be Risen in our hearts, 2 Pet. 1.19. If so, then the Devil (who hath the power of Death, Heb. 2.14.) is destroyed

thereby, and his evil works are dissolved in us, 1 John 3. But so is our misery done away also in Christ's Victory, 1 Cor. 15.54. Had but one sin been left unsatisfied, Christ could not have either Risen, or Ascended, &c.

The second is a word of Caution, that we (1) Take heed of dying in sin; if so, Christ is Risen and Ascended, that he may come again to Render Vengeance upon us, &c. 2 Thes. 1.7, 8. (2.) That we deceive not our own Souls with false Risings, as from sinfulness to civility, mistaking a Comet for the Sun, &c. (3.) That we lye not rotting still in the Grave of sin, having no Lease of our Lives; whereas while life lasts, we should awake and arise, Eph. 5.14. and Col. 3.1, 2, 3. (4.) That we behead not the Lord of Life, which we do (as much as in us lies) if we Rise not with our Head who is Christ. (5.) But that which is worst of all, to take heed we do not af∣ter a seeming Resurrection, put on those Grave Clothes which we have seemed to have put off, and go down again into the Grave of Sin, in cursed Apostacy, and final Impenitency.

The third is a word of Counsel, that we (1.) Rouze to seek our Lord who is Risen, as the two Disciples did, who arose the same hour, &c. Luke 24.33. and found him whom they sought, verse 36. (2.) Not to seek the living among the dead, Luke 24.5. (1.) Not in dead Honours: Christ withdrew himself from those that would have made him King, John 6.15. He is now Risen and Ascended far above the Heavens, Heb. 7.26. much more above the highest Honours upon Earth. (2.) Nor in dead Pleasures: He was but once at a Marriage-feast; he is now Risen, and Ascended above them; sometimes we read our Lord wept, but we never read that he did so much as once laugh. (3.) Nor in dead Treasures: He sat but once over against the Treasury; he is now Risen, &c. (4.) Nor in Ease and Idleness: He once slept upon a Pillow in the Ship; he is now Risen, &c. The Spouse could not find him by night on her Bed, nor in the broad ways of the World, Cant. 3.1, 2. (5.) No nor in the perfection of Humane Mortality; for he is Risen and Ascended, &c.

3dly. That we Rise up and Ascend with Christ to Newness of Life, Rom. 6.4. from Prophaneness to Piety; this is to have part in the first Resurrection, Rev. 20.6. awaken∣ing out of sin, and living unto God.

4thly. That we labour after an Experimental Knowledge of the power of Christ's Resurrection, Phil. 3.10. and of his Ascension also; this we do, if we cannot be content to be col••••••••d careless in our Devotion, without finding our hearts burning within us, while he talks with us in the way of our Duty, Luke 24.32. beyond the reach of formality; we may live by a form, but we cannot die by a form; we must feel the exceeding greatness of his power, which worketh mightily in his Redeemed, Eph. 1.19. making all his Saints heavenly-minded, ascending up to him (who is Ascended) like Pillars of Smoke, Cant. 3.6. and drawn up after him, John. 12.32. Cant. 1.3. and Col. 3.1. as not being wedded to worldly things.

5ly. That we purifie our selves, 1 John 3.3. to be prepared for our own Resur∣rection and Ascension, which we hope for by vertue of our Redeemer's.

The fourth is a word of Comfort: (1.) Our Hope may hang the faster and firmer for obtaining a better Resurrection, and an happy Ascension, because of the two grand Pawns and Pledges we have to assure us of both: As he our Head is not only Risen, which cannot but Raise the Body also (for Christ accounts not himself compleat with∣out his Church, which he calls his fulness, &c. Eph. 1.21, 22.) but he is also ascended, so must draw up, John 12.32. his whole Body (even the little Toes, or least Members thereof) that they may be with him to behold his Glory, &c. John 17.24. but like∣wise he hath taken our Nature with him into Heaven, and hath sent his Spirit down to us upon Earth: Our Flesh is above, and his Spirit is below; this is a double Earnest.

2ly. May we but be able to say in the Witnessings of the Holy Ghost, that the Lord Christ hath raised our Souls up to the life of Grace; we then need not doubt, but he will also raise up our Bodies to a life of Glory, and not only our Souls shall ascend to him at our death, but they shall be ••nited again to our Bodies at the last day, and shall both together be with him in Glory for ever. If we have experience of a Spiritual Resurrection and Ascension in our Souls: This doth strongly confirm our Faith, that it shall be corporal also, Eph. 5.14. 1 Cor. 15.32, 34. Ro. 6.4, 11. Phil. 4.20. 1. Th. 4.14. Col. 3.4.

3dly. The Soul cannot but be without comfort, till Christ the Comforter come and appear to us, as to Peter, Luke 24.34. who had wept bitterly, Luke 22.63. Now, where-ever Christ is, he will appear sooner or later; he cannot be hid, Mark 7.24. He appeared personally to the Patriarchs, as he did to his Disciples, but now to us spiritually, Matth. 28.20. (whereof we should make good proof) and then may we

hope he will appear to us gloriously at the last; our Faith is supported both by Evi∣dence and by Influence from these things. All fruits were unholy till the first fruits were heaved, Levit. 23.11. Rom. 11.16. All his Redeemed have a Quietus est, or Acquit∣tance virtually by Christ Risen and Ascended, Rom. 5.18. and 4, 25. but it passeth actually upon us when Christ appeareth savingly to, and in us, &c.

4thly. If Christ have led us forth as far out of the World and Sin, as Bethany, he will assuredly bless us, as he did his Disciples, Luke 24.50, 51. at his last farewel. Thus Isaac blessed Jacob, but he first felt him, Gen. 27.12, 21. and if he hath blessed us, we shall be blessed as Jacob was; but take heed we go not about to cheat him; for so shall we bring a curse and not a blessing. We may know we are right Adopted Children, if we have clean hands, a pure heart, and an holy life, then have we the Lord's bles∣sing, Psal. 24.3, 4. and this is the Sugar which will sweeten the bitter Cup of our Crosses and Curses from an evil World, the comfort of Christ's Spirit, the feeling of his favour, and the pardon of our sins, &c.

5thly. 'Tis our great comfort to consider Christ ascended as our common Represen∣tative, with all our Names writ upon his Breastplate, Exod. 28.29. Others indeed ascended, as Enoch in the time of Nature, and Elias in the time of the Law, as well as Christ in the time of the Gospel, but none ascended as our Lord did. Note; For, (1.) They ascended before Death seized upon them, so did not Christ. (2.) They ascended by the power of another (as Elias by a fiery Chariot, &c.) but Christ by his own power. (3.) They made no way into Heaven for any body else, but Christ did for all his, &c. Heb. 10.20. Note; He did not shut the door, as Lot did when he had taken in the Angel, Gen. 19.10. but left a broad door open for all his Members. (4.) They could not work Miracles in Heaven, as they had done on Earth, but Christ could send his Spirit down to his Disciples, &c. (5.) They went up suddenly, but Christ leisurely, that his Disciples might the better behold and believe it, and that we may not expect to go up to Heaven in a Whirl-wind, but gradually, as Israel did to Canaan by 42 Removes. The Righteous are scarcely saved, 1. Pet. 4.18. Hard travel must help to Heaven.

(6thly.) 'Tis no less our comfort to have Christ's Spirit, Rom. 8.9, 11. and witnes∣sing with our spirits, verse 15. that the Lord is risen indeed in us, and hath appeared to us, Luke 24.34. 'Tis an infallible sign that we are Simons, Saints, true believers; for we find not that Christ (after his Resurrection) appeared once to any one under the real Denomination of an Unbeliever (Thomas, tho' Unbelieving, yet was no Unbeliever) not to any of the Chief Priests, Scribes and Pharisees, not to Pontius Pilate, nor to King Herod, &c. For these reasons, 1. To teach us, that his Kingdom was not of this World, John 18.36. 2. That his Kingdom did not depend on, or stood need of hu∣mane Patronage. 3. Nor was it to come with Worldly Pomp or outward Observa∣tion, Luke 17.19, 20, 21. John 20.29. 4. That those Kill-Christs and Contem∣ners of Grace and Mercy might begin to taste of the Divine Displeasure in denying them to see him any more, Matth. 23.39. till they saw him at the last day to their Terrour and cost but not comfort, Matth. 26.64. Because they had refused and Reject∣ed him and not known the things that belonged to their Peace in the day of their Vi∣sitation, Luke 19.42.

N.B. But on the contrary, if the Lord hath appeared savingly to us, this is a sign that he loves us with an Everlasting love, Jer. 31.3. And that this Appearing of the Kind∣ness, Love and Grace of God our Saviour to us, shall without Controversy bring Sal∣vation along with it, Tit. 2.11.12, 13. & 3.4. 2. Tim. 1.10. 1 Pet. 1.7, &c.

Then follows the Third degree of Christ's Exaltation after his Resurrection and Ascension, (which were the two former) to wit, our Lord's sitting down at the Right hand of God, &c. Mark 16.19. & Heb. 10.12. Psalms 110.1. &c. Oh what great honour hath he given to our humane nature (though faln from God) by all those three Degrees of advancment all in our names and natures, as well as in his own. N.B. In this third Degree we find these few Remarks,

1st, Concerning the place, the Right hand of God, the next to him in Dignity and Government, whereby our Lord is impowered with an Equality of power over all in Heaven and on Eearth, over the Church and over the World.

2dly, The Posture, he sits there, as one that hath done his Work, to wit, the Re∣demption of Mankind, he had accomplished the oblatory Office of our great High-Priest, Heb. 10.12. And now he had only the Presentatory part of that Sacerdotal Or∣der of Melchizedeck, to present himself and his five wounds in the sight of God for us, Heb. 9.24. as Jonathan pacified his Father's Anger against David when he would have kill'd him, 1 Sam. 20.28, 29, 32. & 19.4, 5.

3dly, The Capacity he sits in there, which is two fold, 1. As King of Saints, Rev. 15.3. And 2. As Judge of Sinners, Acts 17.31. N.B. The first relateth to the Church, the Prince of whose Salvation he is, Acts 5.31. And the High Priest of her profession, Heb. 8.1. Praying and Pleading for all his Children, Isa. 8.18. As Paul for Onesimus to Philemon [wherein they have wronged thee, put all upon my Score] Philemon ver. 18. And this he doth also Governing them by his Laws, and providing all necessaries for them both in Soul and Body, N.B. But the Second relateth to the World whom he 1. Bridleth from doing all the hart they would do to his Saints, Psal. 76.10. As he restrained Laban from ruining Jacob, Gen. 31.24, 29, 42. And so he did Esau, causing Kissing for Killing, Gen. 33.4, &c, He chains up the Dragon, Rev. 20.1, 2. as he had done the Wolf Saul, Acts 9.1, 3, 4. 2. He hideth his Servants out of wicked hands as he did, Jeremy and Baruch, Jer. 36.26. and his Church in the Wilderness, Revelat. 12.6, 14. Or he 3. Works their deliverance out of the World's Wicked hands either by marvelous means (as he did David from Saul by a well timed report only, 1 Sam. 23.26. or by down right miracles, as he did Daniel from the Den of Lions, and the three Pious Princes from the fiery Furnace: As he 〈◊〉〈◊〉 did deliver Israel out of Aegypt and the Jews from Babylon, yea, and his Church ever since from all her Enemies Or 4. He supports (when he will not deliver) in making them invincibly couragious under suffering and more than Conquerers, Rom. 8.37. Rev. 12.11. And Lastly, He burns the rod when its work is done, &c.

Learn hence 1. If Christ be thus advanced, then must we honour him equally with the Father, John 5.23, Cast down our Crowns before him, Rev. 4.10. Submit to his Scepter, Psa. 2.10. and Live by his Law, James 4.12, &c.

2. Though Christ be sit down, yet so may not we till we have done our Work also, we must pursue to apply what he hath purchased, and to follow his foot-steps here so as to sit down on Thrones with him hereafter, Rev. 3.21. Mat. 19.28.

3. None need to fear any foe on Earth who hath such a Friend in Heaven, no not Feinds in Hell, Hebrews 7.25. Philippians 1.28. Acts 20.24. Romans 16.20. & Revel. 2.10, &c.

4. Tho' he sit down there as a Judge and King, yet stands he up sometimes, (as Ste∣phen saith,) Acts 7.55, 56. As a Comforter counting every stone that was cast at his Servant, and ready to revenge the injury done him, Stat at Vindex, sedet at Judex, Stephen saw him standin•• 〈◊〉〈◊〉 his Captain shewing him the Crown that he was contending for, a sight whereof might incourage his Souldier, and tells him of his Avenger, &c. That in due time he would Revenge his Death, &c.

CHAP. II. The First Gospel-Church.

NEXT to the Oracles and Miracles of Christ comes in the Account of the Or∣acles and Miracles of his Apostles: The first Chapter of the Acts having given a large Relation of Christ's Ascension into Heaven, &c. (with which sweet sight the Spectators were much taken and transported into an Extasy by the Glory of it while they looked wishtly and intently upon their leisurely Ascending Lord.)

And of the two Angels like Men in white Apparel (to shew, they had not lost their native purity, as likewise the joyfulness of their Errand) rouzing those Galileans out of their Raptures by telling them, that the same Jesus now Ascending would so come again in the same manner, that is, 1. Visibly. 2. In a Cloud. 3. By his own Power. 4. With the like Majesty. And 5. With the same Soul and Body, Acts 1.10, 11. But not one word of the time when. In answer to that over curious Question, ver. 6. and for suppressing the fond curiosity of many humane minds, in all ages since, to know Divine secrets, which are not given to be known of any Man: Then that same first Chapter of the Acts relateth the laying of the Foundation of the first Gospel-Church, that was constituted at Jerusalem (a City which the Apostles would have abhor'd for their Crucifying Christ but the other day, &c.) giving an account of the Time, Place, and Persons whereof that Church was constituted, &c.

1. The Time when, It was after their return from Oliver into the City. This was done by the Command and Appointment of Christ himself who is the chief Lord for chusing times and seasons for his own work, &c.

2. The Place where, It was in Jerusalem in the General (the very place where our Lord had endured his Ignominy, in that City will he begin to declare his dignity and glory by founding his first Church there, &c.

Note; It was more particularly in a private house of that City, (supposed to be the same house wherein they had a little before both eaten the Passover and received the Lord's Supper with their Lord and Master.) but more especially, the place was in an Upper-Room of that house, a Room most raised up towards Heaven, and most remote from Noise and Company, yet Capacious enough to contain an Hundred and Twenty Persons; So a place fittest for this Service of God, &c.

3. The Persons who were Materials and the Constituting members of this first Con∣stituted Gospel Church are described by their Names, Number, and Holy Exercises, Acts 1.12, 13, 14, 15, &c. Amongst whom is named (as one of them) Mary the Mo∣ther of our Lord, verse 14. Which is the first time we hear any thing of her after Christ's Death, not any of the Evangelists Recording one word of our Lord's appearing once to her during the Forty days of his tarrying upon Earth, yet the Ro∣manists will have her to Command her Son in Heaven, in his State of Exalta∣tion, who would not be commanded by her at the Marriage-Feast in his State of humiliation, saying to her, [What have I to do with thee Woman, &c. John c. 2. v. 4.]

Note; There were Holy Women mingled among the Men who waited for the promise of the Spirit and for ten days they all put in suit by their Daily Prayers, and no doubt but those of the Feminine Sex might make Masculine Prayers for obtaining the promised Comforter, during those ten days of waiting, Peter (the designed Minister of the Circumcision among whom he now was) stood up that this New-planted Church might chuse one in Judas's room to Organize it with a compleat number of Officers, that there might be twelve Apostles answerable to the twelve Patriarchs, and the twelve Tribes of Israel. The Church hereupon chuseth two (Joses and Matthias) for the Lord to chuse one of them by lot, (according to Pro. 16.33.) which fell to Mat∣thias.

By that time that their number was compleated (wanting nothing now but extraor∣dinary Qualifications for their extraordinary Service in their Generation-work) the day of Pentecost came and the effusion of the Holy Spirit upon them. This we have Related at large in the 2d, Chapter of the Acts: This Feast was instituted in Remem∣brance of the Law delivered to Moses in the Mount fifty days after Israel's departure out of Aegypt (at which time they kept the Passover, which was their Feast of Un∣leavened Bread) Lev. 23.16. Therefore was it call'd Pentecost (which signifies fifty) and the Feast of Weeks. Exod. 34 22. because it was to be observed Seven Weeks exact∣ly after the Passover, Deut. 16.9. And 'tis call'd also the Feast of first Fruits of their Wheat-Harvest, Exod. 34.22. now that there might be the most Adapted and Accom∣modated Congruity and Correspondency betwixt the Type and the Antitype, as the Law was given upon that fiftieth day, Exod. 19.1, 11. So the Gospel (which is our Lord's Law that great Lawgiver, Isa. 33.22.) must be given upon the self same day: Then also were the gifts of the Holy Spirit poured down in most plentiful manner, which were the blessed first fruits of the Gospel-Wheat-Harvest after our Lord was Ascended up into Heaven and had sat down but ten days at the Right hand of God: Besides, not only the Holy Ghost (and God's love thereby, Rom. 5.5.) is sent down and shed abroad on the fiftieth day after that Christ our Paschal Lamb, and Passover was Sacrificed for us, 1 Cor. 5.7. But also this same fiftieth day did fall upon the first day of the Week the more to honour this day to Recommend it to us as the New Christian Sabbath day, as Christ had done by his Resurrection upon that day, and by his Sundry Appearances (to the number of ten) upon the same first day of the Week during the Forty days before his Ascension. Note; We never read of his once ap∣pearing all that time upon the seventh day of the Week which was the Old Jewish Sabbath day and which certainly he would have honoured by so doing, had he intended that day to be still the perpetual Sabbath, nor did he send the Comforter upon that seventh day, but upon the first day of the Week again, which was the Eight-first-day inclusive, after his Resurrection; upon the first day of these Eight first days compleating the fifty or Pentecost-Feast.

Our Lord (after he was Ascended and sat down with an Heavenly welcome in Hea∣ven for accomplishing his whole Redemption-work on Earth) stayed yet his hand for ten days, that as his death was at the Passover, so his dignity should be at Pentecost. For at both them two Feasts, all the Males were to appear in Jerusalem, not only out of all

the 12 Tribes, but also out of every Nation where the Jews had been dispersed, that as all these have been witnesses of the injury done to Jesus, so they might likewise be∣hold the fruits and effects of his Glory.

N.B. Thus are we bid to wait but ten days (as those did here) Rev. 2.10. And then the Comforter will come to us in the mean time, let us get up to the mountain of Myrrh and to the hill of Frankincense, Cant. 4.6. that is, wait in repenting and in praying work, till these ten days of dark shadows flee way, &c. Now whilst this Primo-primitive Church were waiting together with one accord (as if there had been but one Soul for an hundred and twenty Bodies) there comes unexpectedly (at the end) a rushing mighty wind that shakes this upper Room (The Spirit of God is a Spirit of Power, 2 Tim. 1.7.) and fills every corner of it to fit them for receiving the fiery Cloven-Tongues that came and sat upon each of them, N.B. which was a blessed Antidote against that confusion of Tongues wherewith the Builders of Babel were plagued from Heaven: The pure Lip and Language (even the unity of Faith in the Bond of Peace) is promised to Zion's Builders.

Note; Hereby the Apostles were inabled to speak in all Languages having the gift of Tongues Superadded to those great gifts and graces of the Spirit which now they received in a more excellent and extraordinary manner than formerly. When the Native Jews and the two sorts of Proselites (both those of the Gate, owning only the Precepts of Noah, and those of Righteousness who were circumcised, &c.) heard them all speak the wonderful works of God in Christ's Death, Resurrection and As∣cension, &c. and this in every Lingua as filled with the Spirit. This procured con∣trary events and effects, for that part of the Auditory that was good were amazed and forced into a Rapture, (the Object being too strong for the faculty) so do only ask at present one another's sentiments of this wonder, &c.

Because they could not fathom the depths of the marvelous Divine Dispensation, this drove them into an Extacy (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, Acts 2.11, 12.) and there∣fore they request one of another to be resolved of a reason concerning them. But the bad part of the Authority (to wit, the Scribes Pharisees, &c.) who understood not Foraign Dialects, mocked, saying, These men are drunk with New-Wine, ver. 13. thinking (with this Aspersion) to perswade the People that the Apostles did but Babble and Talk Idlely and Ignorantly. But Peter stands up, ver. 14. who was now become Stoutest after his former stumbling and thereby gaining ground (as stumblers usually do) ran the faster. And stands so strong as a Stone (according to his Name Cephas.)

He buckles close to these Cavillers, and both mildly and solidly confutes their Ca∣lumny not suffering them to carry it away so with their Contumelious Cavilling, ver. 15, &c. Peter's Sermon or Apologetical Oration is a clear Confutation of their cursed Cavil, Though the time of the Vintage was not yet come, (it being so early in the Summer) which made the slander more irrational, yet takes he another method to convince them of their Folly.

(1.) Arguing Negatively not from the time of the year, but from the time of the day; Saying, it is now but nine a Clock before the Morning Sacrifice and Service, before which ye all know none of us use either to eat or drink, but do fit our selves for it by fasting till that be done, we serve God first and then our selves, &c. There∣fore we cannot be Inebriated as ye have slandered us. This Argument was more than probable in those soberer times, and very Cogent and Conclusive, how little soever (to our shame) such an Argument would be of proof now, when men's Brains are Crowing before day, &c.

(2.) He argues Positively, That these Men (it seems others spoke in all Languages as well as he) are filled with the Spirit (not with Wine) urging this argument by Informing them both of the Divine promise in Joel's Prophecy (wherein is related the Time, the Manner, and the Effects both proper to some, and common to all, Respecting both persons and Things, &c.) And also of the Divine Performance now in these last days of the Messiah Exhibited, the Old Testament being fulfilled in the New, and God keeping his best till last, which the Devil doth not, but quite contrary: Then he demonstrates that this powring forth of the Spirit (which formerly had been given out by drops only, here a little and there a little could come from no Fountain but from Christ, naming him a Man, &c. That is from Adam but not by Adam, then proving strenuously that all this which they wondred at, &c. was the glorious effects of Christ's Death, Resurrection and Ascension. This Nail he drives to the head by a large discourse, from verse 22. to 36. Then follow the Fruits and wonderful Effects

upon the hearts of the hearers of Peter's powerful Sermon, from ver. 37. to 47. The Effects are (1.) Special. And (2.) General.

The (1.) Special fruits concern either this new Churche's Friends or its Enemies. The good Auditors that were convinced by Peter's Sermon are commended upon Re∣cord both for their Repentance, ver. 37.38. and for their Perseverance, ver. 42. Their Conviction (having now nothing to say for themselves, but the sense of their shameful sin stopped their Mouths) proceeded to compunction [they were pricked in the heart,] not only that nail which Peter (that wise Master of the Assembly, Eccles. 12.11.) drove to the head, did punctually prick and pierce their hearts, (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there signifies) but also they felt the very nails (wherewith they had Crucified Christ) now sticking fast in their own guilty Consciences, as so manny sharp Daggers or stings of Scorpions: The pain of the Mind and sufferings of the Soul are far more Acute and Dolorous than those of the Body, Pro. 18.14. So great was the grief of these same convicted Persons, that they were as deeply concerned as if they had been run thorow with a Sword, which indeed the Sword of the Spirit, the word of God had done to them, Eph. 6.17. This was foretold to fall out now, Zech. 12.10. Sight and Sense of sin must precede Sorrow for sin. The Eye shall affect the Heart.

Note; The Eye is the Instrument both of Sight and of Sorrow, and what the Eye never sees, the Heart never rues. The Prodigal came to himself before he Repented of his sin and of the loosness of his life, Luke 15.17, &c. Men must bethink them∣selves, (or bring back to their minds) 1 Kings 8.47. Ere they will say, [we have sinned and wrought wickedness] Jer. 8.6. Psal. 38.18. There must be Conviction upon the eye of our understandings before there can be Compunction in our Hearts and Conscien∣ces. As Conviction is not Compunction but comes short of it, so Compunction is not Conversion, but comes short of it also: For those Auditors ask, [what shall we do?] and the Apostle answers, Repent, Though they were pricked at the heart and let blood in the heart-vein to let out the life of their sin, yet it seems they had not still Repented; Nay Peter prescribes this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Repent ye, to wit, by a through-Conversion, as the Remedy against their present malady of Compunction, for Repentance includes Reformation and Amendment of life, Matthew 3.7. and Luke 3.8.

Note; Therefore 'tis no better than over-forward folly to Administer Comfort to those under conviction and compunction till they have sorrow'd after a godly sort and to a Transmentation, (as the word signifies) amounting to an heart-changing and a life-changing work. Judas himself had Contrition, Confession and Restitution, (most men go not so far, who yet profess large hopes of Heaven,) yet wanted he still the other three parts, Transmentation, Conversion, and Obedience of Faith; which should have compleated his Repentance unto Life, but he died in the Birth, Hosea 13.13. As the unwise Son Ephraim did there, &c.

When those Auditors had (through grace) come up to a thorough change both of Minds and of Manners, (not only disliking their former deeds, with prophane Esau and despairing Judas, &c.) and God had given them Repentance unto life, both a Repen∣tance for sin, and a Repentance from sin, this is the Repentance never to be Repented of, 2 Cor. 7.10. Then followed the Blessed Fruit of Perseverance, expressed in verse 42. They continued in the Apostle's Doctrine and Fellowship, with all stedfast∣ness, &c.

Note; Peter had powerfully pressed upon them, to be praying Persons, ver. 21. tel∣ling them that if they call'd upon the Name of the Lord, they should be saved; which words import both that to be able to pray is better than to be able to prophecy for such may be unknown to Christ, Matth. 7.22. and also that to pray in Faith is the best and most blessed means not only for escaping the just Judgments of God at the great and terrible day of Judgment, but likewise to prepare a people for the Lord both in the Kingdom of Grace and of Glory. Peter had likewise thundred out that Divine threatning, that all Christ's Foes should be made his Footstool, verse 35. aut paenitendum, aut pereundum, They must either repent or perish, such as will not bend, shall be made to break, such, as will not submit to his Golden Scepter, shall surely be crushed to pieces by his Iron Mace, Christ will go forth against his Rebbels, conquer them, fetch them in, and set his Feet of fine Brass, Rev. 1.15. upon the necks of them, as Joshua did upon the necks of the Conquered Kings, both his and his Servant's feet, Josh. 10.24. Peter had also put hard upon this People to save themselves from this untoward Generation, verse 40. charging them as Paul did Timothy, 2 Tim. 2.14. in God's Name, & by his Authority whom he call'd in as a Witness against them if they

refused, and urging that no less than the Salvation of their Souls, depended upon their abandoning the company of wicked persons in their prophane practices; a••••l how few do forsake the society of sinners, when the whole World is said to wallow in wickedness? 1 John 5.19. They were principally call'd from the company and com∣munion of the Scribes and Pharisees, who were the sworn Sword-men of Satan, and most professed Enemies to Christ and his Kingdom: This rouzing, stinging Sermon took deep impression upon them, made them cry out [Oh! what shall we do?] not what shall we say, or what shall we profess; for Real Conversion goes farther than a Verbal Profession; not in speech and word only, but in heart and deed also. They must needs know if any hope of pardon were for such sinners as they, &c.

Thus this warm word of Peter's first Sermon, had an abiding work upon those good Hearers hearts, and fixed them in the Apostle's Fellowship, &c. so that it was with them, as it was with the Philippians, who no sooner had received the Gospel, but they were in Fellowship to a day, and stedfastly continued in it. Paul thanks God for their Fellow∣ship in the Gospel from the first day until now, Phil. 1.3, 5. They continued stedfastly in the Communion of the Gospel, and persevered in all Christian-Exercises from the first time of their receiving the Grace of Christ. Note; The Communion of Saints was not only an Article of their Belief, but it was also a principal point of their practice; therefore did the Apostle make request for them with joy, verse 4. implying, that such, as persevere not in Fellowship, do grieve the spirits of their faithful Ministers, and (as much as in them lies) do quench the Spirit in their Pastors, which cannot be done but to the prodigious detriment and disadvantage of the Apostates themselves, who, like Spiritual Vagabonds (with Cain) turn their backs from the presence of the Lord in his Ordinances. Note; Communion of Saints must needs be a very great priviledge upon Earth, seeing it is like to be one of our greatest priviledges in Heaven. Godly Society is the Symbolum, sign or badge, the distinguishing character of Saints from Sin∣ners, and their sinful Societies, Psal. 119.63. Nor is there in the whole World any such Fellowship, Union und Communion as among the Saints, Cant. 6.9. No such one∣ness or intireness any where: Other Societies are but as the Clay in the Toes of Nebu∣chadnezzar's Image; they may cleave together, but cannot incorporate one into ano∣ther: As the Curtains of the Tabernacle were coupled together by Loops, so the Saints by Love: And as the Stones of the Temple were so closely cemented together, that they seemed to be all but one Stone; so ought it to be in the Church of Christ. No good man can be content to go to Heaven alone, &c. Thus those new Converts did continue in the Apostle's Communion with all stedfastness, and without any deviation or decli∣nings, &c. which was a clear demonstration of the truth and reality of their Conversion, that they were not, as too many Temporary Professors, or Stony-ground Hearers, Mat. 13.20, 21. who for the present are affected with what they hear, and with a flashing Joy receive the Word, but for want of the depth of Earth, Mark 4.5. and of the Root of the matter, Job 19.28. they soon spue up their Profession, their stomachs are so squeezy as to be offended at opposition, because they cannot divide Christ and his Cross, let Christ keep his Heaven to himself for all them. If it cannot be had upon any other terms: But those here had Principles to maintain them, they were enlightened not by flash of Lightening, but by the Sun-beam, so continued stedfast notwithstanding all the following Persecutions. They (through Grace) weathered out the point and Rode out the Storms that arose after, excepting Ananias, &c.

Note; Thus far of the Friends of this New Church; now concerning its Enemies, we have this account, that God put such an Awe and Fear upon them, that they durst not attempt to make the least opposition (as yet) against them: None were found among the very Pharisees so fool-hardy, as to molest or hinder their publick Exercises. This new and miraculous estate and power of the Church, the wonderful increase of it with three thousand Souls, verse 41. and the Miracles which they saw, or (at least heard of, verse 6. struck them with such a panick fear, that they were plainly confound∣ed, verse 7. For this Restraint the Apostles praised God, and for having so much fa∣vour among the People, verse 47. Note; After those special Effects, follow those that were general, to wit, their community of goods, both for the Body and for the Soul. (1.) As for the Body [They had all things in common] verse 44, 45. not so as to destroy Property, for then the Eight Commandment had been Repeal'd; Christ came not to de∣stroy the Law, &c. This was only a peculiar practice, for that place, and for that time wherein Charity and Hospitality much abounded by the abundance of the Spirit then Resting upon them: After this, Ananias's possession was call'd his own, and so was the Money he received for the Sale of it, Acts 5.4. So Mary had her own house,

Acts 12.12. and Lydia also, Acts 15.15. (2.) As for the Soul, they had not only Tempo∣ral things common, but also Spiritual, [the same holy Exercises & Ordinances in commu∣nity] verse 46. The Apostles Preaching in Solomon's Porch to a vast confluence of such as came to the Morning Sacrifice and Service, so he spreading the Net of the Gospel, where there were the greatest concourse of Fish, hereby three thousand were caught, the effect of Christ's prayer for them, Luke 23.34. and they frequently enjoyed Break∣ing of Bread (that sacred Rite Christ used, Matth. 26.26. put for the Eucharist) in conjunction with Preaching and Prayer. Lastly; The Doxology concludes in their praising God for this great Grace from himself on them, and for the favour he gave them in the Eyes of those yet without, as also for his adding daily to the Church the Elect coming into it; this they impute not to Man's Ministry, nor to Peter's powerful Preach∣ing, nor to the miraculous Tongues, but to the Blessing and Power of God, as 1 Cor. 3.7, 8. and Isa. 55.10, 11.

Note; In a word, the Rumour of this 120 speaking all Languages, v. 5. made the multitude come tumultuously to them, v. 6. All the dispersed Jews (as well as Home∣dwellers) out of every Nation. (1.) Those led away captive by Salmanasser, 1 Kings 17.6. and 18.11. these never returned into their own Countrey, but occasionally, as here, and call'd Parthians, Medes, Elamites. (2.) By Nebuchadnezzar, who are here call'd Mesopotamites. And (3.) By Ptolomy, those were call'd Hellenists: Beside these three, were lesser Dispersions, James 1.1. and almost in every City where the Apostles Preached among the Gentiles, they found Jews there: Now to ma∣ny of these that were come to the Feast, not only Peter, but all the Eleven Preached. For, (1.) 'Tis said, They stood up with him, verse 14. (2.) The Voice of a Stentor could not be heard by those Myriads out of which three thousand were Converts. (3.) These consult the other Apostles as well as Peter, verse 37. (4.) These continued (not in Peter's only, but) (1.) In the Apostle's Doctrine Preached. (2.) In their Fellowship for Communion and Conference. (3.) In Breaking Bread, wherein Wine is synecdo∣chically included. And (4.) In Prayers wherewith they besieged God, who was (saith a Father) well pleased to have Heaven taken by force, Matth. 11.12. Oh happy they that be so valiant and violent, as to make a prey or a prize of the habitation of happy ones, &c.

CHAP. III. The First Miracle.

HAving already declared the wonderful Constitution of the first Gospel-Church that ever was in the World; in the next place follows the Discourse concerning the Fate and Fare which attended it, wherein an intermixture of the Acts of some times all the Apostles, and of sometimes some only (as touching what they said, what they did, and what they suffered) 'tis summarily comprehended. Note; This Pri∣mitive Church being thus prodigiously planted. Persecution presently was raised against it to root it up, and ruine it. Though God's Bridle had hitherto (as before) restrained the Devil's Instruments, so that the very Pharisees and Chief Priests, &c. had seem'd to favour them, as yet not daring to frown upon them: But now the Grumbling of their Gizzards inwardly (for fear of the loss of their Pharisaical Kingdom) began to work up, and break out outwardly. Note; Oh the depths of Divine wisdom, in disposing of things thus, that where-ever God hath a Church, the Devil (by God's unsearchable permission) must have his Chappel; and this cannot become a Chappel of Ease to the Devil's Chimney-Chaplains (call'd Chemarim's, Atrati, or Black-Birds, Zeph. 1.4.) unless they find a free vent for their Spirit of Persecution, which took its first Fire from Peter and John's healing of the Lame Beggar, Acts 3.1, 2, &c. This was the first occasion of the first Persecution. Hitherto all the Apostles had acted in conjunction with Peter. (1.) In their chusing Matthias by a Lot from the Lord to compleat their number of twelve Apostles. (2.) In their boldness of Preaching to the People when they had received the Holy Ghost. (3.) In providing for the Poor that received the Gospel, for which the Jewish Synagogues (out of which they had formerly been Re∣lieved) had now cast them out of their care; whereof more afterwards: As also (4.) In their Joint Celebration of a Council, and sending their Canons or Decrees to the several Churches, &c. But in this place here, Peter and John only come into play, by their

going into the Temple at the Ninth Hour, the hour of Prayer, not to communicate with the Jews in their now Antiquated Worship, but that they might have a larger Field for sowing their seed of the Gospel in, which they could not miss of, but meet with upon the Evening of this great Feast of Pentecost-day, about three a Clock in the Afternoon, which was the time of their Evening Sacrifice: At their entring into the Gate, not of the first Court of the Gentiles, but of the second Court of the Jews, they find the Lame man laid hoping for more Alms from his Countrey-men than from Strangers. Note; This same Cripple was born lame, and was now forty years old, therefore the harder to cure, and when cured, the more credible Witness against the Cavillers at his cure, Acts 4.22. This man lay begging daily there, and if he had begg'd in that place so many years, it may well be wondered at, that Christ himself had not cured him long ere this in his passing so frequently through this Porch, seeing we do not find that our Lord ever refused any who came for cure: To this it may be said, that the Lord might reserve this Miracle for this very Time, both for confirm∣ing the Truth of the Gospel, and the Faith of the Apostles in Preaching it. All Times and Seasons are in the Lord's hands, who both justly forbears to send Salvation at one time, and graciously vouchsafes it at another. Note; This now was the day of send∣ing Salvation to the Cripple, who asked Alms of these two Apostles. God was better to him than his expectation, and so he is to us, daily giving us more than we can ask or think, Eph. 3.20. Yea, he presseth favours upon his Suitors, as Naaman did upon Gehazi, 2 Kings 5.23. Peter had no Gold to give him, but he had Grace, to wit, a power from Christ wherewith to heal him, which, as he had freely received, so he freely gave it to him; when he first excited his expectation with [Look on us] that he might the more mind the means, and the manner of his Cure, and be the better prepared to give God the glory of it: No sooner had Peter spoke [In the Name of Jesus, &c. Rise up and walk] but presently [his Feet and his Ankle-bones received strength, &c.] v. 4, 5.6, 7. Together with this word there went forth a power, as Luke 5.17. then was fulfilled that Prophecy, Isa. 35.6. [The Lame Man shall leap as an Hart: The Lord raised up the Crooked] Psal. 146.8. as was this Cripple, whose Inside and Soul was now healed, as well as his Outside and Body; for he went into the Temple with them, not only to hang up his Crutches (as it were) there, as Memorials of his Mercy; but also to render Praises to the God of his Mercy: [He praised God] not the Apostles. Note; Instru∣ments must not rob the Author of his glory; we may pay the Messenger, but we must return Thanks principally to the sending Benefactor: Yet this healed Cripple (in an Extasie of Thankfulness to them) held those his Healers till a great confluence of People came about them (all astonished with the unexpected Miracle on this notorious∣ly known Lame Beggar) which when Peter saw, he embraces this Golden Opportuni∣ty, and Preacheth his second stinging Sermon to them, whereby a great Increase was added again to the Church. Not only this Cripple (who had cause at last to bless God for his Lameness, which brought him, as divers Miseries do others, to the know∣ledge of Christ and of Salvation through him; a blind Eye hath help'd the healing of a blind Soul, &c.) but also two thousand more believed (as an addition to the three thousand, Acts 2.41. at the least, &c.) 'Tis not improbable these Converts were five thousand distinct from the three thousand. See after: this was the provocation to the first Persecution, Acts 4.4. Thus this Fisher-man Peter became by Christ's helping Spi∣rit, a very notable Fisher of Men, according to his Master's promise; for in this second rouzing Oration.

He 1. Abaseth himself (and his Fellow-Disciple) that he might exalt Christ, saying [This Miracle is not done by our holiness] Acts 3.12. It seems the Jews had a conceit that extraordinary Holiness would attain to miraculous workings. The Apostle answers [No] to it; for Holiness, though it be never so real, and raised in Men, cannot cause the least Miracle, although, all things considered, it self be a great one, requiring so much power to work it in us, as the Raising of Christ from the Dead, Eph. 1.19. much less could their Holiness heal a Man that was born Lame, as he reasoned well, who said, [Since the World began was it not heard, that any opened the Eyes of one that was born blind] John 9.32.

2ly. When he had rectified their readiness to pay their Rent to a wrong Landlord, then he corrects and rebukes them sharply for their cursed contempt of Christ, v. 13. in denying him, crying, [We have no King but Caesar] Joh. 19.15. And again, [But ye denied him] verse 14. in preferring Barabbas the worst of Men and a Murderer before Jesus the best of Men, and a Saviour, crying, [His blood be upon us and upon our Children] Matth. 27.20, 25. This Nail of their denying Christ he beats upon again and again, and drives it

home to the head, and the more, because it had been Peter's own sin, which had cost him so much bitter sorrow, Luke 23.62. He proposed to them the same effectual Remedy.

3dly. Then, dipping his Nail in Oil, that it might drive the deeper, he, not being able to excuse their Malice and Murder of the Prince of Life, thus far mitigateth it, that it was not the Sin against the Holy Ghost, which can never be forgiven, verse 17. where∣by he put the penitent (among them) in hope of pardon, because it was their Igno∣rance and blind Zeal that had led many of them into this unparallel'd Enormity. So 1 Tim. 1.13. 1 Cor. 2.8. and Luke 23.34. Note; This ought to be carefully cautioned, when such as have been Persecutors are under conviction and contrition, for having fa∣voured the wicked, and frowned on the godly, &c. They must thus be informed, that they despair not of Divine Mercy.

Thus Peter (from his own experience) opened a door of hope for them, who had given consent only to the Crucifying of Christ (and therefore was that Sin charged upon them, though probably none of those present did actually nail Christ to his Cross.) if they did but repent and be converted, verse 17, 19. The same door of hope may we have opened to us by Repentance, &c. Though we have too often given our consents, that such and such Soul-murdering Sins (like so many Barabbas's) should be preferr'd before a precious Christ. Thus both Jews and Gentiles conspir'd against Christ as foretold, Psal. 2.1, 2.

4ly. Beside this Lenitive to qualifie the foregoing Corrosive, Peter doth not only tell them how God used the Ignorance of some, and the Malice of others for his own glorious Ends, in accomplishing the foreordained and foretold Death of our dear Re∣deemer; but also informs them, v. 19, 21. (1.) Of a day of Refreshing, to cool their now-inflamed Consciences, if indeed they repented and were converted, that is, if they came up to a true and thorough contrition for sins in time past, and to a real universal Re∣formation from sin for time to come, though now in an angry Conscience, they felt an angry God, yet then their sins should be blotted out, Isa. 43.25. and 44.22. and not be found any more, though they should be sought for, Jer. 50.20. And though they had been writ in God's Book of Remembrance with a Pen of Iron, and with the point of a Diamond, Jer. 17.1. yet the Red Lines of Christ's Blood should be drawn over the Black Lines of their Sins, and so cancel out the bitter hand-writing against them, Col. 2.14, &c. And their sins being thus perfectly remitted by Christ, as if they had never been committed against Christ. They should then sit as cool under Christ's sha∣dow, Cant. 2.3. as the weary Labourers or Travellers do under refreshing shades, when the hot Sun-beams hath beaten upon their heads. Now the Judgments of God, and his most hot Displeasure, did hasten to destroy the Jewish Nation, but ye by em∣bracing Christ (says he) shall escape: And he informs them (2dly.) Of a Time of Re∣stitution (as well as of a day of Refrigeration) wherein all things (put out of order by the Sin of the First Adam) shall be repaired and restored into their primitive order and beauty by the blessing of the Second Adam, Acts 3.21. to the end. Under this present Disorder upon the Universe, the whole Creation is said to groan, Rom. 8.19, 20, 21, &c. waiting and looking out at a Window (as Sisera's Mother did, Judg. 5.28.) earnestly expecting this blessed and blessing Friend's coming. Note; When this Time shall be, is become a great Question. Plato hammer'd at it in his great year of Revo∣lution, wherein all things shall return ([in statu quo prius] as they were at first: All the Constellations of the Heavens shall come to the very same point wherein they were created: Some think, it shall be at the calling of the Jews, which Paul calls [Life from the Dead] Rom. 11.15. Their Restoration will bring better blessings to us Gentiles, than did their Rejection, a more glorious State, a thorough Reformation, such as shall be at the last Resurrection of the Dead.

CHAP. IV. The First Persecution of the first Church, &c.

THE next Inquiry is, what (in general, more particularly afterwards) were the Divine Dispensations of Providence towards this Primo-primitive Church, and to these two principal Pillars of it Peter and John's Answer, the Church had here (as the Militant Church always hath) her Habitation at the Sign of the Chequer, both the Black of Misery, and the White of Mercy were marvelously mingled together, hanging upon

the Sign-post at her door; her Adversity and her Prosperity were placed orderly the one over against the other (as Solomon saith in his Sapientials, Eccles. 7.14.) and most beautifully intermingled: Chekered work is alway by all persons look'd upon as a piece of beautiful work, &c.

1st. Let us view her Adversity, the Black of Misery attending this Church. These two Apostles are laid hold of, while they hold forth to, and are thus teaching the People, and are also put into hold: We have an exact account hereof in all its circumstances, Acts 4. (1.) By whom this was done, v. 1. not only by the Jews Priests, &c. but also by the Gentile Captain over that Guard of Roman Souldiers appointed to prevent Tumults that might arise by such vast Confluences of the Multitude resorting to Worship in the Temple at the Feast.

(2.) For what cause, because they Preached the Resurrection by Jesus, verse 2. This grieved them (as Moab was at God's Israel's, Numb. 22.3, 4.) and made them sick of the Devil's fretting Disease: No wonder that the Sadduces were vexed at this Do∣ctrine, for they denied the Resurrection, &c. but also the Priests, &c. were angry, not only because these two illiterate persons took upon them to Preach to the People in the Temple without their License and Ordination (not understanding the Apostle's ex∣traordinary Call) and therefore look'd upon it as their duty to suppress them; but also because these Intruders into the Preaching Office (as they judged them) did both assert the Resurrection of Christ, (which they had given a great sum of Money to the Soul∣diers for stifling the report of, Matth. 28.12, 13.) and their own Resurrection also through Jesus, suppose they should be slain by the same hands which had slain their Lord and Master: This did joyntly so anger them to such a degree, that they plainly did eat up their own hearts (in their fretting Leprosy of Envy) because they could not come to tear out the hearts of these two holy Apostles, being restrained by an almighty invisible hand for this time.

(3.) How far God suffer'd those Persecutors to proceed, verse. 3. as to Degree and to Durance [They laid hands upon them] even those very wicked hands (so call'd, Acts 2. v. 23.) which was yet besmeared with the precious Blood of the Lamb of God: Their strongest Argument (as of all wicked Persecutors) must be Club-law and Violence. Argumentum Baculinum is better with them than Aristotelicum. Now the Apostles began to experience the truth of their Lord's words, Luke 21.12. They shall lay hands on you, &c. [They put them in hold] not cast them into the Jayl, or into the Dungeon, but delivered them into the Sergeant's hand for their forth-coming the next day, it being now Even∣ing, verse 3. The Lord Tempteth not his Servants above what they were able, 1 Cor. 10.13. They were yet but young Pupils in Christ's School; they must not have Trials beyond their strength at the first, but gradually learn to bear the Cross. Tender Plants are nourished by soft Rains, whereas a Violent and Dashing Shower would destroy them before they be grown into the stability of a strong Tree. God knows our frame, and remembers we are but Dust (instar fictilium) poor Potter's Vessels, easily broken as all such brittle matter is, Psal. 103.14. Therefore God suffer'd not Persecution to break in upon this New planted Church with over-much Violence at the first. These two Apostles were not immediately Jayled, but only Bailed, promising Appearance on the Morrow, &c. Beside, the Sun of Righteousness (their Lord Christ) was but newly departed from them, therefore was it not suddenly. As the Pitch Darkness of the Night of Persecution with them: God's design is gracious, when he chastizeth his Church and Children; 'tis not to crush them with the Cross, but to correct them for their profit, as a Father doth his Children. Heb. 12.14.

(4.) What was the Event of this offer'd Violence, verse 4. God over-ruled it for this his Church's Advantage and wonderful Increase by a New Addition of five thousand Souls more to it. Note; This Number seemeth the more probable to be a New Accession distinct from the Three Thousand aforementioned, Acts 2.41. because to call but Two Thousand now added, by the name and number of Five Thousand, is a manner of numbering very unusual to the Tenure of the Sacred Scriptures. However, suppose it to be only the Increase of that lesser number, yet was it a most goodly and wonderful Draught of Fish by those two Fishers of Men at the second casting out the Net of the Gospel. This was a New Confirmation of that Old Adage [Sanguis Mar∣tyrum est Semen Ecclesiae, The Blood of the Martyrs is the Seed of his Church. The more that the Church is molested, the more she is multiplied, as she was in Egyps, Exod. 1. v. 11. Though these two Apostles were now in hold, yet, behold the Evidence of Di∣vine Power; this Church flourished the more by these frownings of Men upon her, and was protected from all the Outrages that the Devil could stir up against her. What

Pliny saith of the Lilly, that it groweth up and is increased by its own Juice which floweth from it, and droppeth down upon its Root. Sure I am, this holdeth most true of the Church. This leads to the second Branch in the view of the first Church.

2ly. Let us take a prospect of the Prosperity of it, the White of the Mercy, which gave light and lustre to her Black of Misery. This contained the marvelous Deliverance of the Two Apostles from their present disturbance and confinement, which consisteth of Antecedents, Concomitants and Consequents thereof. (1.) The Antecedents have the Apostle's Tryal, wherein is their Accusation and their Apology with the Issue of both. (1.) They are Accused by the Priests, &c. who damned both their Doctrine and their Miracle, Acts 4.7. They do not only question their Power, saying, Who made them (Illiterate Fellows) Doctors or Teachers; being uncalled and unsent by their Sanhedrim, but also, whether they had not cured the Lame Beggar by a power derived from the Devil, and not from God; by vertue of the Black. Art, and not by the Gift of Christ's Spirit? Tho' the Miracle it self gave convincing light sufficient to demonstrate that it was Heaven∣born, yet were they willingly and wilfully ignorant hereof, and inquire thus that they might find matter out of the Apostle's own mouths for which they might punish them. (2.) The Answer of Peter to this Accusation, verse 8, 9. put them to a non-plus, say∣ing, [Ye Rulers, &c. we have done a good deed, &c.] The end of your Office is to be a Terrour to Evil-doers, and to praise them that do well, &c. Rom. 13.3, 4. as your selves cannot but acknowledge, and therefore ought to incourage and protect us: We are no Necromancers of the Devil, but the Apostles of Christ, who hath inabled us to work this Miracle, and in whose name all Salvation for Soul and Bo••y is wrought; though ye (who should be Builders) have rejected this Principal Stone more precious not only than Baal (the God of Ekron) in whom Idolaters, but also than Moses in whom ye trust. This boldness of Peter (in daring now to Preach Christ so confidently to the whole Council, who had been before frighted into a denial of him by a silly Wench) did so confound them, together with that ocular Demonstration of the Lame Man (who used to lie down) now standing upright beside the Apostles, that they had no∣thing to say, and were at as great a loss what to do, though they thought power enough was in their hands to have the Victory, verse 10, 11, 12, 13, 14, 15, 16. Though they scrupled not to be unjust (in condemning the Apostles for working such a notable Mi∣racle as all the Countrey rang of) yet loth they were to seem to be so: Therefore con∣sult they how to palliate it before men with whom they valued their own Credit more than keeping a good Conscience towards God, or the Salvation of their own or others Souls. (2.) The Concomitants; when they had thus conferred in this Cabal about find∣ing out the best Expedient for stifling the Gospel, the Result of clubbing their Wits together was, to lay their thteatning Charge upon the Apostles, (1.) Not to Preach (publickly or privately) in the Name of the Lord Jesus: Nor (2.) To Pray in his Name: Nor (3.) To work any more Miracles by it. Thus those Unjust Judges pre∣tended to be so far good-natur'd, as to pass by the former fault, provided the Apostles would promise to do so no more, but be bound to their Good-behaviour for time to come, yet intended by this principal piece of Policy to keep the People in Ignorance, most mischievously lessening their Light (as Cheats use to do) that Spectators might more easily be gulled and beguiled by their Legerdemain-Tricks without discovery, verse 16, 17, 18. Both Peter and John agreed in one and the same Answer, as being acted by one and the same Spirit, saying [We are not concerned at your Threats and Edicts, nor solicitous what will best bring us off at present out of your hands, but we do appeal to your own Consciences, whether God will excuse us: If we against his Commands do obey yours: Will ye bear us harmless against the Woe God denounceth against us, if we Preach not the Gospel? 1 Cor. 9.16. Ye command us that which is morally impossible, unless our Tongues were cut out, &c. verse 19, 20.] They were now filled with the new Wine of the Spirit, and their Vessels therefore must either vent or burst. See Jer. 20.9. Psal. 116.16. and Acts 17.16. This Authority of God being thus opposed to Man's, these Rulers were over-ruled to dismiss the Apostles, not from any sense of their own Sin, or dread of Divine Wrath, but for fear of losing the People's Favour, verse 21. God used this means to Restrain these Ruler's Rage, &c.

3dly. The Consequents hereof; (1.) The Apostles, thus marvelously delivered and dis∣missed, Return to the Church, and relate to them their marvelous Deliverance, v. 23. incouraging them to hope for the like Salvation in the like service and suffering. (2.) This occasioned the Church's Prayer in Joint-Communion: Wherein God's Om∣nipotency in Creating and Governing the World doth afford their first comfort against their present sufferings, and future also, verse 24. This Master-controuler will manage

all for his own Glory and his Church's good, Rom. 8, 28. Then do they apply the Prophe∣tick Oracle of David, Psal. 2.12. to their own State at this juncture, Act. 4.25, 26, 27, 28. shewing what a meer madness it is in Men (whether Jews or Gentiles) to oppose Christ, for he will prevail mangre the Malice of angry Men, and inraged Devils: Hence the Psalmist begins that Psalm with an abrupt Le••••••d, (or why) in an angry Interrogation, as if he had said [What, are ye all mad, ye many, and ye mighty, to attempt a Design whereof ye can render no good Reason, nor ever expect any good success, &c?] Then they petition that God above would behold Men's threatnings below, &c. Act. 4.29. and that Christ might magnifie himself (not them) both by their Oracles and Miracles, verse▪ 30. The effect of it was a gracious Answer from Christ, testified both by an Earth∣quake, and a fresh Effusion of the Spirit, verse 31. Note; Thus the Gospel grew by opposition, and would do so now, were we but awakened by our Dangers to a more fervent praying as they were here: The Conclusion is the present State of the Church; (1.) In its Teachers, many Miracles (unrecorded) were wrought by them, beside their Magnanimity in Preaching. (2.) In the Hearers, both Unanimity, as if one Soul had moved all the Bodies of that Multitude, and Liberality in contributing, the Manner, how, the Matter, how much, and the End, for what use, verse 32, 33, 34, 35. more particularly in Barnabas, verse 36, 37, Many Believers lived far from Jerusalem, which was shortly to be destroyed, therefore this Act was peculiar to this time and place. (3.) Great Grace was upon all, verse 33. as if dropp'd down from Heaven, both gratis data, & gratum faciens, that Grace freely given, and that also which makes truly gra∣cious, shining forth in the carriages and countenances, in the speeches and actions of both Apostles and Auditors, so that all call'd them blessed, &c. Isa. 61.9, &c.

CHAP. V. Of Ananias and Saphira's Sin and Death.

THE Church is ever like the Land of Canaan, which was a Land of Hills and Valleys, Deut. 11.11. So is she sometimes up and sometimes down; now abased, and now exalted by the turning Wheel of Providence. Now that Envious One (the Devil) envying the great Grace which gave a great Grandure to this primo primitive Church, began to sow his cursed Tares: The Perils and Impediments of this growing Gospel-Church became now twofold. (1.) Internal; and (2.) External. (1.) The In∣ternal was the Hypocrisie and Perfidiousness of Ananias and Saphira▪ in their committing Sacrilege: The matter and form of the sin of these two Sacrilegious persons were that they both (Man and Wif••) conspired to defraud the Church of part of the price of their sold Possession, &c. Acts 5.1, 2. The Adjuncts of this Sacrilege (wherein is com∣prehended the punishment of it) are expressed by their Quality upon the Offenders, and by the Effects in the Church: The Quality of the Punishment is described, (1.) Upon Ananias the Husband, whom Peter first accuseth for lying at the instigation of the De∣vil, and in defiance of the Holy Ghost, verse 3, 4. and then for Theft, which he also aggravates from his own propriety by right of Law therein, verse 4. whereupon fol∣low the convicted Man's sudden Death, verse 5. and after that his immediate Burial, v. 6. which struck all the Auditors and Spectators with a dreadful Awe after; verse 10. Then (2.) Upon Saphira the Wife, whom the over-ruling hand of God brought in at that juncture, when all these things had happened to her Husband, verse 7. She upon exa∣mination confesseth the deed, verse 8. for which she is condemned, verse 9. and imme∣diately executed, verse 10. This produced wonderful Effects, as those without the Church wondered at, and magnified this Discipline, so those within were marve∣lously strengthened, and the Church by these and other Miracles wonderfully increased, verse 12, 13, 14, 16.

The Remarks and Mysteries held out in all those Histories, thus analysed, may more distinctly and particularly be thus amplified and inlarged upon. That concerning Ana∣nia's Story concerning his sin and punishment for it, hath this (1st.) Remark relating to his Name, the same with Jer. 28.1. which signifies [the Grace of God] so Canan-Jah signifies in the Hebrew Language: Conveniunt rebus nomina saepe suis, saith the Poet, Names and Natures do oft agree, but it holds not true in these two Hananiah's, in whom not great Grace (as Acts 4.33.) but very little was to be found: The Old Te∣stament Hananiah was only a pretended Prophet, Preaching pla••••ntia, pleasing things to

the Prince and People through flattery, and for filthy lucre likely: He limits their De∣liverance from Babylon to come within two years, when the Lord by Jeremy had told them their Captivity should continue seventy years: Now because this graceless false Prophet made the Prince and the People to trust in a Lye, therefore within two months of his Lying Prediction God smote him that he died, Jer. 28.1, 3.15, 17. Note; So dangerous a matter it is for Ministers to teach People contrary to the Revealed Will of God, and presumptuously to limit the Holy One of Israel to our time, Psal. 78.41. Event hath confuted and confounded such Lying Prophets in our Day, according to Deut. 18.22. And this New Testament Chananiah is found here to have little more Grace, &c. than he had, as will appear after in describing his sin, &c. How many Ships are named, the Happy Success, and the Good Speed, &c. yet make unhappy Ship∣wrack at Sea.

The Second Remark relateth to his State and Quality; he was not an ordinary or common Person or Professor, but probably (as 'tis thought) a Minister of the Gospel, who had received extraordinary Gifts of the Spirit, and therefore mention is made of him next to Barnabas, Acts 4.36, 37. that Son of Consolation, a good man, and full of the Holy Ghost, Acts 11.24. whereas alas, this greatly gifted Minister, was a bad man, and full of the evil Devil; for Satan is said to fill his heart top-full, even from corner to corner, Acts 5.3. As when the head is fill'd with the fumes of Strong-wa∣ters, such a person is bold and daring, &c. So the Devil had so fill'd this man's heart with his Intoxicating Cup, that he dare desperately venture to provoke God to his face. Note; This teacheth us, (1.) What are Gifts without Grace; there the Hand∣maid wants the Mistress to manage her, so miscarrieth. And (2.) The more light and love any Man or Minister is made partaker of, his sin hath the more aggravation, and is a falling Star, &c.

The Third Remark is touching his Sin, which was this; he would ambitiously imi∣tate blessed Barnabas in selling his Farm, and devoting the whole price of the Possession by a solemn Vow to God and his Service; but the Tempter by his Temptation (meet∣ing with, and drawing forth this man's corruption) perswades him to purloin and de∣tain part of the vowed price, for supplying his and his Wife's necessaries in their Old Age, or in a time of Sickness, or in some sad scattering Persecution that might arise af∣ter (as indeed it did) which they might lawfully enough have done, keeping back part for such Ends as are aforesaid, had they not vowed to give the whole to the use of the Church. Thus there was a complication of many sins in this one; as (1.) Here was Ambition, he would be thought as good as the best, yea even as Barnabas him∣self, &c. (2.) Hypocrisie, pretending Holiness and Devotion to God, but intending to serve his own ends, &c. (3.) His Diffidence and Distrust in that God, whom when he had made his Vow, he seemed to dedicate himself and his whole substance unto, and upon whom he professed to have his whole dependency for time to come: And (4.) Sacrilege, in Robbing of God, insomuch as he paid not down the whole that he had vowed to God contrary to the Law, Mal, 3.8. Lev. 27.10. and Deut. 23.21, 22 23.

The Fourth Remark relateth to his Punishment for the concurrence of these four sins in one: No sooner had Peter told him of his belying God the Holy Ghost, who had stirr'd up the first motion of selling his Possession, but he had suffer'd Beelzebub (the God of Flies, or Master-Fly) Satan, soon to fly-blow and corrupt it. &c. but imme∣diately he falls down and gave up the Ghost, Acts 5.2, 3, 4, 5. Note; Thus as God graced the Jewish Church with some extraordinary Instances of his severe Judgments upon Sinners in the beginning of it, such as were executed upon the Man that gather∣ed Sticks on the Sabbath day, Numb. 15.35. and upon Nadab and Abihu, for offering strange Fire, Levit. 10.1, &c. So did the Lord accordingly grace the beginnings of the Christian Church with the like Judgments upon Sinners, that they might be set forth as Sea-marks for all who sail in the Sea of professing Christian-Religion, to shun such sins, and to learn that the great God, with whom we have to do therein, is greatly to be seared: That we may be what we seem to be, we must be to God what we seem to be to Men, and we must be to God at all times, what we seem to be to Men at any time: That we worship God in spirit, as opposed to Formality, and in Truth, as op∣posed to Hypocrisie, John 4.24. God takes some Malefactors [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the very Theft or Act, John 8.4.] and hangs them up (as it were) in Gibbets, that others, warned thereby, may hear, fear, and do no more any such wickedness, Deut. 13.11. and 17.13. and 19.20. and 21.21. Alterius perditio tua fit cuntio; seest thou another suffer Shipwrack, then look well to thy own Tackling. Note; Christ had impowered his Apostles with this Commission [Whosoever's sins ye remit, or retain, they are remitted or

retained, John 20.23.] whereby they were invested with a power of Life and Death, to inflict corporal Plagues upon the disgracers of the Gospel, or to spare them as they were directed by the Holy Ghost, which they now had received, and whom Ananias and ••••••hira had here basely belied, thinking their False-play could not be detected by that Divine Spirit, as if he were not the Third Person in the Godhead, which those that cursedly deny, have cause to fear Ananias's Plagues. Peter here, being fully perswaded that his own sin of Lying against his Lord (in denying him, &c.) was assuredly par∣doned, doth dare thus signally to avenge a Lye against the Holy Ghost, and thus doing in a 〈◊〉〈◊〉 Zeal for his Master whom he had denied. Note; This miraculous manner of punishing notorious Sinners, in the Gospel-Church, was accommodated only to those Primitive-Times, wherein Magistrates were so far from defending the Church, that they themselves were found the greatest offenders of it: Therefore were those two Dissemblers extraordinarily erected (by the extraordinary Apostles) as lasting Pillars of Salt (with Lot's Wife) and everlasting Monuments to all Generations of the great God's just Indignation against the Despisers of the Spirit of Christ. After the Hus∣band's Death for his sin against the Holy Ghost, followeth (2.) The Story of his Wife, wherein we have these Remarks likewise.

The first Remark is, her Name was Sapphira, which signifies specious or beautiful; She might be so on the out-side, but her heart within was not right with God, but rotten, having a foul Soul in a fair Body, &c. like the Apples of Sodom, which (Soli••us saith) are beautiful to behold, but crumbles with the least touch into stinking sulphurous Ashes: Or like the Egyptian's Temples, which were much beautified upon the outside of the Fabrick, whereas within nothing could be found, but some ugly Serpent, or crook∣ed Crocodile: Or like the Jewish Sepulchres, whose Entrance into those Vaults, for Burial, were gawdilly garnished, when within were nothing but stinking Carcases, Matth. 23.27. We may think the same of all painted Hypocrites, who like Glo-worms, seem to have both light and heat, but by touching them, neither thereof is in them: It may be said of them, as a grave Roman Senator said of a painted Embassador; What Sincerity can we expect at this man's hands, whose locks, and looks, and lips do lye? fair Professors they may be, but are foul Practisers; yea, even Atheistical in pra∣ctice, or practical Atheists. Note; No doubt but the Hypocrisie of this noble pair of Hypocrites (Ananias and Saphira) did spring from their Atheism, in thinking to hide their sinful Sacrilege from the Omnisciency of the Holy Ghost, which doth no less than pave a way unto that unpardonable sin of the Pharisees, Matth. 12.31, 32.

The second Remark, concerning this Woman, is, how soon and suddenly did the Hope of this Hypocrite perish, Job 8.13. She came to the Apostle's Convention about three hours after her Husband's death, Acts 5.7. not only suspecting nothing, and therefore made no inquiry; but also expecting, and heightened with hopes to find her Husband in the highest. Honour among the Apostles for his Charity (with the best) to the Church: But alas, how soon her head, full of hopes, dwindled into an heart-full of Blanks; her hope was not only as the giving up of the Ghost (as Job 11.20. which is very cold comfort) but also it ended in a plain real personal giving up the Ghost.

The third Remark is; one sin makes way for, begets and draws on another: She had been privy to her Husband's Hypocrisie, in mocking God with part for the whole, Acts 5.2. From consenting to the sin, she steps on to a cunning covering of it after, verse 8. She had agreed with her Husband to commit the sin of Sacrilege, and to cover it with telling a Lye about the price. 'Tis too common a crime in our time to cover sin with sin: One sin draws on another (as one Link in a Chain draws on another until the whole be drawn up) till it end in perdition, as here: Her subjection to her Husband excused her not; as she was partaker of his sin, so must she of his punishment, verse 10.

The second Impediment of this growing Gospel-Church was external, from professed Foes without, as the first was internal, from pretended Friends within the Church; And this was the second Persecution which the Devil and his Instruments (those pesti∣lent Persecutors the Priests, &c.) raised to suppress the Gospel, sed veritas magna est & pravalebat. In this second Persecution and hinderance of the Church, there is still more checker'd work of new Disturbance, and of new Deliverance. (1.) The Distur∣bance was occasioned by the many mighty and marvelous Miracles wrought not only by the hands of the Apostles, but also by the very shadow of Peter, Acts 5.12, 15, 16. The light and lustre whereof did both terrifie the unsound, and wonderfully incite the sincere to imbrace the Gospel (which made a fresh vast Accession to the Church) verse 13, 14. All this did so inrage the Sa••••••ical Sanhedrim of the Priests, &c. (the greatest part whereof were Saddaces who denied the Resurrection) that, out of their

blind Hellish (not Heaven-born) Zeal, they lay their wicked hands again upon the Apostles, and cast them into the common Prison (where their notorious Malefactor's were kept) verse 17, 18. This was the Disturbance designed by the Devil. But (2dly.) There was deliverance wrought for them by an Angel, who opened the Pri∣son-doors, verse 19. And, having brought forth the Lord's Prisoners, shut the Prison-doors insensibly again, as appears, verse 23. And the Reason or End, why they were thus miraculously delivered, is rendred, verse 20. that they might publickly teach the People in the Temple, which doing, and obeying God rather than Man, verse 21, 25. became a new provocation to the Priests &c. to summon them again before the San∣hedrim, who accused them afresh both of Contumacy, Novelty, and Sedition, v. 23, 24, 25, 26, 27, 28. Thus after their first Disturbance by the Devil, and their Deliverance from it by the Angel in this second Persecution, they must even then meet with a fresh and a second Disturbance, out of which they have a fresh and a second Deliverance, at this time also, which was wrought for them, not by an Angel, as before, but by the marvelous means of two Men. (1.) By the powerful Apology of Peter, verse 29, to 33. And (2.) By the grave Counsel of Gamaliel, verse 34, to 40. after which are the Ef∣fects to the end. The most eminent Remarks and Mysteries this famous History af∣fordeth, are these that follow.

1. That Hypocrites are but Wens, or rather Botches of the Church, and may be taken off without any detriment to it. It was so little a loss to the Church, to lose Ananias and Sapphira, by such a dreadful Doom and Judgment, that it became a double gain to it, not only in affrighting the Sanballat's and Tobiah's of this day from insinuating themselves into the Fellowship of the Church (as they did in Ezra's day, Ezra 4.1, 2, 3, &c.) Those Hypocritical Adversaries, beholding this dismal Example against Hypo∣crites, durst not joyn themselves to the Church, verse 13. but also in stirring up the sound-hearted so much the more to become Christians indeed, whereby the Church was greatly increased, verse 14. Thus when those two Rotten Branches (Ananias and Sapphira) were cut off, the Lord's Vine (the Church) flourished the better; and that which might seem an hinderance to the Gospel, became a great furtherance of it, as it did, Phil. 1.12.

The second Remark is, that the truly Godly may expect a succession of Trials and Troubles, velut unda supervenit undae; one wave of the Salt-Sea of Affliction closely pursues another; and the following wave is mostly greater than the foregoing: Like Job's Messengers, not only treading upon the very heels one of another, but also each latter bringing worse Tidings than the former; the first beginning with the loss of his Cattel, &c. and the last with the loss of all his Children. Thus Persecution (which is the Evil Ghost that haunts the Good Gospel) grows here upon this Church as well as Doggs it. In the former Persecution the Apostles were only secured, and Bail taken for their Appearance, and upon their Answering for themselves, they were soon dis∣missed with a few Threatnings only: But now in this following Persecution, they were cast into the Gaol among common Malefactors; and though they were fetched out from Prison by an holy Angel, yet were they after beaten by these wicked men, v. 40. Note; Oh the Tenderness of God to his tender Servants! while these Apostles were but tender Striplings, and not yet grown up to maturity, God stays the Rough Wind in the day of the East-Wind, and lets it out of his fist (as Prov. 30.4.) not whole bushels of Affliction at once, but only by peck and by peck (as the Hebrew word signifies) Isa. 27.8.) as his people are made able to bear, 1 Cor. 10.13. They were but tender Plants at their being first filled with the Spirit, Acts 2.4. so must not at the first be blown upon with the boisterous, blasting, and blustering Euroclydon (Acts 27.14.) or East-Wind of Persecution, lest those Trees of Righteousness (of God's planting and watering, Isa. 61.3.) should be too much shaken, or blowed down quite by the Roots: But now af∣ter they were filled the second time with the Spirit, Acts 4.31. and so better fitted for suffering work by the Spirit of Glory that rested on them, 1 Pet. 4.14. they must now grapple with greater Sufferings at this time. N.B. There is most comfortable Gospel in that Levitical Law [What Vessel is not able to bear the purifying by Fire, it shall suffice to rinse them by Water] Numb. 31.23. In God's great House there be various Vessels, some of Wood, as well as others of Gold, &c. 2 Tim. 2.20, 21. The Psalmist speaks of both a passing through the Fire, and also a passing through the Water, Psal. 66.10, 12. So compassionate and tender-hearted is our heavenly Father toward us, that rather than our spirit should fail in the day of our Affliction, because our strength is small, Prov. 24. v. 10. he will not over-afflict us with Fiery Trials, it shall suffice to purifie us with brackish Waters, &c. He will suit the stroke to the strength; he will proportion the

burden to the back of the bearer. Thus dealt God with David's Son, gently chastizing him with the Rod of weak Men, 2 Sam. 7.14, 15. as tender Parents chasten their stub∣born Children, to break their stomachs, but not their bones. God will not scourge us with Scorpions, nor crush us with the weight of his own mighty hand upon us.

The third Remark is, that no Humane Misery can befal the Church and Children of God, but there is a suitable Salvo of Divine Mercy: They can meet with no kind of Malady upon Earth, but what may have a more powerful and preponderating Remedy from Heaven. Note; God sometimes shifts hands, and changes means and methods of his Church's Deliverance, as here: The first was by an Angel, the second by Men; he works both ways, by Peter's Apology, or by Gamaliel's Counsel; he will be exalted in his own strength, when not in the strength of the creature, Psal. 21.13. not by might but spirit, Zech. 4.6. Here the foul Fiend of Hell, the Devil (by his Imps) prevails so far, as to cast the Apostles into Prison, there he lodges and confines them: But is the matter carried so? No; God sends an Angel, who over-powers, and out-pulls the De∣vil; makes a forcible Entry with a Rescue, and pulls the Prisoners out of Prison, &c. God could have delivered them by other means, but he useth here the Ministry of An∣gels, for the better confirmation of their new exercised Faith, letting them see by ex∣perience, that he had given his Angels charge over them, Psal. 91.11. And the same, and no less is the priviledge of all that fear God; The Angels incamp round about them, Psal. 34.7. They are ministring Spirits, sent forth to minister to all Heirs of Salvation, Heb. 1.14. Suppose Satan (as our Saviour saith, Rev. 2.10.) should cast some of us into Prison; still God's hand is not shortned; 'tis God's Ordinance doubtless, and the good we must now look for from Angels, is, as they are in the hands of a Mediator, Gal. 3.19. They are all under Christ's Power, Matth. 11.27. and 28.18. They ministred to him, Matth. 4.11. and Rolled away the Stone from the mouth of his Sepulchre, Mat. 28.2. They healed Bodies, John 5.4. opened Prisons, as here, and Acts 12.7. N.B. And undoubtedly they do many signal and singular services for God's Servants still; though their visible Apparitions be ceased, yet their invisible Operations for Heirs of Salvation shall never cease. Some have thought they have felft the touch of an Angel, when they have been entring upon some evil Act, and thereby have been reclaimed: 'Twas doubt∣less an Angel that spoke to Mr. Laremouth a Scotch Minister and Chaplain to the Lady Ann of Cleve, and being praying in Prison in the Marian days) saying, once, twice, thrice, [Arise and go thy ways] whereupon he arising from his knees, and ending his prayer, immediately a piece of the Prison-wall fell down, whereby he not only was delivered from being crushed to pieces, but also escaped beyond Sea, &c. N.B. God will now have us to live by Faith, and not to walk by Sense, and therefore we must not see those Ministring Angels, yet ought we so to believe, as to improve this Ordinance of God. N. B. It may be, God will make use of Angels to throw down Babylon with Violence, and with a Vengeance, Rev. 18.21. When Rome (that Rueful Milstone which hath grounded to Powder so many Myriads of Saints) shall be irreparably Ruined; yea, rather than the Everlasting Gospel should not be Preached perpetually, but fail by the forced silence of holy Men's Ministry, God may make an Angel Preach it, &c. Rev. 14.6. No doubt but Angels do now act for the Church and Children of God, though invisibly; their hands are under their wings, Ezek. 1.8. They are not seen now, be∣cause Christ governs his Church in a spiritual way, yet have we communion with them by Christ, though in an invisible manner, Hec. 12.22. They are our Nurses to keep us in our way, wherein, while we abide, they protect us, &c. This they do for us, from our Birth to our Death, and then, as Nurses, they carry home the Nurse-child to the Father's house, at his command, Luke 16.22. Holy Angels fight for us, though the Devil and his Angels fight against us, Rev. 12.7. This is comfort.

The 4th. Remark is, God works such convincing and such confounding Deliverances for his Church and Children, that their Adversaries are non-plus'd, and horribly perplexed thereby. Thus was it with these Adversaries; 'tis said, [They doubted (about these wonderful things that were done) whereunto this Deliverance would grow] Acts 5.24. The word translated [They doubted] is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which signifies [to be thrust into inextricable straits] to be profoundly perplexed; so 'tis read of Herod, Luke 9 7. They (as he did) stood here amuzed and amazed; they (as it were) stuck fast in the Mud, and could find no way out; and knew not which way to turn themselves: They were in such doubt and fear, as put them to a loss what new measures to take, and what retrieving counsel to follow; thus the same word is used, Luke 24.4. Acts 2.12. and here, and Acts 10.17. N.B. Thus the wicked, in the fulness of their sufficiency, are in straits, Job 20.22. whereas the godly have, in the fulness of their straits, a well-contented suf∣ficiency:

True Piety hath true Plenty, 1 Tim. 6.6, &c. Such a non-plus and perplexity these wicked Adversaries had been plunged into before, when reduced to such a strait, and at such a loss, as they knew not what to say, or what to do, Acts 4.14, 20, 21. Though their Fingers even itched to do something against them. And now again, they are confounded and startled only at this wonderful work, but are not converted there∣by. How much more shall all wicked men be dispirited, and even Ring their Bells backward at the last Day, when they shall see the whole World all on a light fire? when the evident presages of some eminent Temporal Judgment doth so startle them, & drive them into so deep a consternation now, such men's hearts shall then fail them much more indeed, Luke 21.26. This was fulfilled at the Siege of Jerusalem upon these wretches, who were now so much troubled at the Apostle's Preaching the Crucified Christ to be alive, for which they thought them sure enough in Prison, yet while their restless malice was consulting to destroy them for Preaching, they hear the Preachers were not only freed out of Prison, but also Preaching again in the Temple. This made them more mad.

The fifth Remark is, the most sound and sacred Doctrine is an unsufferable Torment to unsound and unholy hearts. When Peter and all the other Apostles answered before the Council (who now had sent for them without their former Violence, fearing Men more than God, and aggravating their crime to the highest degree of obstinacy, with odious Reflections upon Christ (as one unworthy of a name) verse 26, 27, 28.) We ought to obey God rather than Man, verse 29. as before, Acts 4.18, 19.) N. B. Urging this Argument as the common sense of all considering persons, a principle granted and grafted in all Mankind by the Law of Nature; so that the sage Heathen Socrates could say, [I love you Heathens, yet will I obey God rather than you.] How much more may Christians from the light of Scripture say, [When Men command or forbid us any thing contrary to the Word of God, then God is to be obeyed, and not Man, Dan. 3.18, &c. Then Peter proceeding to Preach Christ (whom they had Crucified) to be now an exalted Prince, able to subdue his Foes, and defend his Friends, &c. verse 30, 31, 32. This cut them to the heart, verse 33. they were so tortured hereat, that (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) they were as cut asunder with a Saw, and grinning at them with their Teeth, as if they would devour them. Thus in all times, bad men indure not good Doctrine, 2 Tim. 4.3, 4. That Honey purges green wounds, but causeth pain to exulcerate parts. Lusty Itch must be gratified with gentle scratching only, &c.

The sixth Remark is, the true Christian Religion which comes from Heaven cannot be destroyed by all the wicked men on Earth, nor by all the Devils in Hell to help them. This is asserted by Gamaliel (Paul's Tutor, Acts 22.3.) who was a Pharisee, and one of this Council, yet more moderate than were the Sadduces, by whose wise cau∣tion, as with a Bridle, God restrained the outragious Fury of those Mad-men. He al∣ledgeth (1.) The History of Theudas and Judas (two Rebels against the Romans) both which soon dwindled away; by this he counselled them to do nothing rashly; for furi∣ous Indignation is but a bad Counsellor. N.B. History (derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of stopping the stream of Violence) hath its excellent use and efficacy, as it had here, verse 34, 35, 36, 37, 40. Then (2.) He urges a Dilemma (a two-horned Argument, that pushed both ways, saying, [What the Apostles do act, is either of Men, or of God: If of Men, it hath a sandy bottom, so must fall, Matth. 7.27.] You need not trouble your selves, &c. but, if of God, ye cannot overthrow it, verse 38, 39. therefore refrain and fight not against God; as the proud Giants did, and perished thereby. N.B. This moderate Pharisee may shame our peevish Persecutors, who little think they are waging War against the great God; Did ever any harden himself against God and hath prospered? Job 9.4. No one Instance can be given (either among Tongue-smiters, or Hand∣smiters) that could boast of the last blow, or ever cry Victory: No, such as harden their hearts against God, God will harden his hand against them: Shall they escape by Iniquity? No; In thine Anger cast them down, O God, Psal. 56.7. How can the borrow∣ing Power be a meet match for the lending Power? 'Tis of God that all Men do live and move, Acts 17.28. There is no Counsel, Wisdom, or Might against the Lord, Prov. 21. v. 30. All contrary Powers are to no purpose, if God deny concourse or influence. The Arm of Humane Power and Policy (like Jeroboam's) shrinks up presently, and while it strives for Mastery, is over-mastered. If God will gather together his Armies, who can put a stop to him? Job 11.10. The Counsel of the Lord must stand, Prov. 19.21. Isa. 8.10. and 46.10. Psal. 33.11. Man purposeth, but God disposeth. There is a Counsel in Heaven that will dash down the Mould of all contrary Counsels on Earth.

The seventh Remark is, The Issue of all and every Conflict of the Church, is an happy

Conquest over her Adversaries. They yielded here to Gamaliel's convincing counsel; yet not altogether, for they will not dismiss the Apostles without beating them, where∣in they so far fought against God, as well as in prohibiting their Preaching: Notwith∣standing all this beating, and brow-beating, the Apostles abated not of their courage, nor one hair-breadth of their work, but rejoiced that they were so graced in their being so disgraced for Christ: They looked upon it as an high honour to be dishonoured, in being beaten as Slaves, as Christ their Lord hath foretold them, Matth. 10.17. This Testimony to the Truth they accounted a favour and Divine Condescension, according to Phil. 1.29. where 'tis intimated, that to suffer for Christ is as great a gift (if not greater) than to believe in him. Nor did they (for all this) cease to Preach publickly as well as privately; and the more outragious were the Adversaries, the more coura∣gious were the Apostles.

CHAP. VI. The Third Persecution against Stephen stoned.

BUT the next blow (the Adversary gave the Church in the third Persecution) was a blacker and bloodier blow, as the sequel will demonstrate; yet even then also was there checker'd-work; still the white of Mercy marvelously mingled with the black of Misery.

The procuring cause of this third Persecution was, this Primo-Primitive Church daily winning ground by both the two former Persecutions, and growing into a very great multitude of Members, whereof many of them were poor persons, according to Christ's word [Go tell John that the poor receive the Gospel] Matth. 11.4, 5. Therefore there was a necessity of Ordaining more Officers to the Twelve Apostles, for making a more equal Distribution out of their community of goods to the poor scatter'd Jews (dispersed by War among the Gentiles, yet retaining their Religion, in repairing to those great Feasts where they were converted, and to whom James and Peter wrote their Epistles) as well as to those poor Jews, who lived in their own Countrey. The Apostles (having greater work in hand, dividing their whole time between Preaching and Praying) could not possibly provide for the Love-Feasts, &c. Therefore to remove the murmuring at the Inequality of Relief, seven Deacons were chosen out of the 120, Acts 1.15. to as∣sist the Apostles, and to dispose of that Treasury (which had been laid down at the Apostle's feet) with more equality and indifferency to all fit Objects of Charity with∣out exception.

N.B. The sacred Record is silent concerning five of those Deacons, save only in Re∣cording their names, Acts 6.1, 2, 3, 4, 5. and their choice to Office, verse 6. but won∣derful works are recorded concerning the other two, who were most Eminent, to wit, Stephen, Acts 6.8. to the end, and Acts 7.1. to the end, and Philip, Acts 8.5. to the end, and chap. 21.8, &c.

First; This Stephen is described to be a Man mighty in deed and word (wherein he carried the Character of Christ, Luke 24.19.) He was full of Faith and Power to work many Miracles among the people, Acts 6.8. and he was as mighty in word as in deed, speaking the word of Truth so convincingly, that his Opposites had no power to oppose it, verse 10. Thus the promise of Christ's Assisting Spirit, Matth. 10.20. and Luke 21.15. was performed. Stephen using the Office of a Deacon well, did purchase to himself an higher Decree, &c. 1 Tim. 3.13. A diligent man stays not long in a low place. N.B. This was occasion enough of Envy to the Envious one, who thereupon stirr'd up the Libertines and Philosophers to dispute against Stephen's Doctrine, but being foiled and confounded by him in their Disputes, they betake themselves unto Fraud and Force. The best Arguments of a baffled Adversary, are ever found to be Craft and Cruelty. Thus those that did here, (1.) Accusing Stephen falsly of Blasphemy, both against Moses and against God, verse 11. (2.) Moving the Mobile and Rude Rabble, or worst sort of the multitude, &c. against him, verse 12. (3.) Taking and tolling him away to the Tribunal of unjust Judges. And (4.) Suborning false Witnesses there against him, v. 11, 13. N.B. This they had learnt of old Jezabel against innocent Naboth, an Abominable Artifice, never (that we read of) practised before, or rather of older Beelzebub, that old Man-slayer, John 8.44. Thus these malicious Enemies dealt with out dear Redeemer, before this; and thus was Athanasius accused by the Arrians

afterward, and many others also; and at last, for these false supposed Crimes Stephen was stoned, Acts 7.58. this was the first Breach made upon the Church after its first Constitu∣tion, in its losing such an useful Instrument and Officer out of it so early. Having dis∣covered the black of Misery attending this Church, let us view the while of Mercy beautifully intermixed with it in the next place to be a little discoursed upon. As the cloudy Pillar in the Wilderness had a dark side and a bright; so hath the Church in this World: We have seen her black or dark side here, now come we to take a prospect of her light and bright side.

The first white of Mercy was, that notwithstanding all opposition, the Word of God, and this Church of Christ greatly increased; and that which was more wonderful; N.B. A great company of the Priests were obedient to the Faith, Acts 6.7. Those Legal Priests had been the most active Adversaries, and the most implacable Enemies of Christ and his Gospel; and their Interest had most probably prompted their oppo∣sition, but now feeling themselves over-powered by the mighty power and presence of God the Father, Son, and Spirit, they throw down their Arms, cry Quarter; leaves the Legal, and lists themselves under the Evangelical Banner; Magna est veritas & va∣lebit; Great is Truth, especially in the Spirit of Truth, and will prevail even over the most obstinate Opposers, either to their Conversion, or to their Confusion. Such Con∣verts as those could not but be a comforting and corroborating Cordial to this late Constituted Church. N.B. Oh would to God the like were done to the Priests in our Day: We ought not to despair of the worst. God hath his time to call them, when he vouch∣safeth to speak to their stubborn hearts with a strong hand, Isa. 8.11. then must they truckle and become obedient to the Faith, not in a bare speculation only, but in a pra∣ctical, pious conversation also. The Spiritual Weapons of Gospel Warfare are not weak, but mighty through God, not only to pull down the Devil's strong holds, but also to reduce the most Rebellious into the obedience of Christ, 2 Cor. 10.4. and Psal. 68.18.

The second white of Mercy was, that while those vile wretches were by their sub∣orned Witnesses accusing Stephen for vilifying Moses, then our blessed Messiah from Heaven did vindicate him most miraculously (and that before he began to speak one word in his own vindication) by clothing his countenance with the like Angelical splendour and glory, as Moses himself had been, Exod. 34.30. This same admirable Aspect, Radiancy and Majesty (put here upon Stephen, Acts 6.15. the like whereof had been put upon Moses in whom they trusted) could not but convince them, that he was not only no Enemy to him, but also of the goodness of his Cause, the purity of his Con∣science, and the greatness of his Courage, through the Divine presence of the Holy Spirit assisting him; for a mortal Man to look like an Angel, must affect the Spectators with admiration.

The third white of Mercy was, the excellent Apology the Lord help'd Stephen to answer his Accusers with, when the Court seem'd to give him a fair hearing, though resolved before-hand to have his blood. Note; He (1st.) Denies the Accusation of a Blasphemer against the Law or Temple, (1.) Arguing abstrucely (yet well enough understood according to the Jews Rhetorick and Logick) that all the Patriarchs before the Law, were saved only by Faith upon the promised Messiah, therefore was there but one way in all times to Salvation. (2.) That Moses himself pointed them to this great Prophet, as their ultimate Oracle. (3.) That the Tabernacle was built accord∣ing to the Pattern in the Mount, therefore the Patriarchs might please God, before there was an outward Tabernacle. (4.) That the Temple, tho' not tumbling to and fro, as did the Tabernacle, yet did not confine God to a certain place, proved from Isa. 66. v. 1, 2. (2dly.) He truly retorts Blasphemy on them, as they falsly fastened it on him, say∣ing, Your Fathers persecuted those that Prophesied of Christ, as you do me for Preaching him; nay, you go beyond your Fathers steps, for you have kill'd Christ himself, but they kill'd only his Prophets; beside, you are more for Ceremonies given by Moses, than for the Moral Law given by God himself. (3dly.) He tells them of sinning against the Spirit; all this inraged them, they immediately condemn and execute him, having no better Reply to make, &c.

The fourth white of Mercy was, the Beatifical Vision vouchsafed to this first Mar∣tyr of the Gospel (as Abel was of the Law) to support him in the midst of all his Ene∣mie's Fury, and his own Anguish: He both saw, and said he saw his Lord standing up to behold his Servants carriage and courage, to count every Stone cast at him, and to judge and avenge himself of his Judges and Executioners, so cannot be conquered, &c.

The fifth white of Mercy was, Stephen having seen his Exalted Jesus thro' a shower of Stones, kneels down upon his knees in the midst of his Martyrdom, and prays (as be∣fore)

that this Jesus (whom he saw standing) might receive his Soul when his Body was Ruin'd, imitating his Lord herein, Luke 23.46. So after that his Martyrers might be pardoned: He prayed for himself standing, but when for his Foes, he kneeled This had a singular Efficacy for Paul's Conversion, 1 Tim. 1.16, &c. Then died he quietly as one fallen asleep, being assured of his Resurrection. See Acts 7. per totum.

The sixth is, The Church, not afraid of these mad Murtherers, solemnly buried him, Acts 8.2. Bewailing their great loss, they own him, though executed, for a Blasphe∣mer, &c.

CHAP. VII. The Fourth Persecution of this First Church.

NOW come we to the Fourth Persecution raised against this first Gospel-Church, which had hitherto continued in the Apostle's Doctrine and Fellowship, and in Breaking of Bread, and Prayer, Acts 2.42. and was highly commended with that ho∣nourable Character of having great Grace upon them all (both Apostles and Auditors, both the Pastors and the People) Acts 4.33. An account of this Persecution is given in Acts 8.1, 3, 4. where there is a Relation only of two grand Remarks. (1.) Of the Ef∣ficient or Instrument of this Persecution, to wit, the bloody Wolf Saul. And (2.) The Effect of it, to wit, the almost Universal Scattering of the Body of that most purely and most powerfully Constituted Church at Jerusalem. N.B. But not one word have we here of any peccatum flagrans, or flaming sin, whereby God was provoked to let loose the Devil's Ban-Dogs among Christ's Flock to scatter them. We read concerning God's Church in the Wilderness, (so call'd, Acts 7.38.) that while she kept pure from the Iniquity of Baal-peor, God saw no sin in her; and (as the mad Prophet Balaam sub∣tilly said) none of that Devil's Spelman's Inchantments could prevail against her, Numb. 23.21, 23. therefore gave he that pestilent Advice to Midian and Moah, to entice Israel with their Daughters both to Adultery and Idolatry, &c. Numb. 25.3. Hos. 9.10. Micah 6.5. N.B. This Satanical Consult succeeded, produced that foul-flaming sin in God's Eye, which stunk in God's Nostrils, and whereby they were put under Divine displea∣sure, 2 Pet. 2.15. Jude 11. Rev. 2.14. but no such foul God provoking sin is found Recorded concerning this Primitive Gospel-Church, for which such a plaguy dispersing Persecution did here so foully fall upon it; which may teach us, N.B. That sometimes the great God out of his meer Soveraignty over his Servants, may let loose Persecution and sore Affliction upon them, and in so doing he is not bound to give an account of his Reasons why he does so to the Sons or Daughters of Men, Job 33.13, &c. Thus God dealt with his None-such Servant Job; his prodigious and None-such Sufferings we do not find were inflicted upon him, for punishing any gross flaming foul sin that was found in him, but meerly for the exercise of his great Grace of Patience, and for evidencing his Sincerity, which Satan said he wanted, &c. Nor do we find any provoking sin in this Church, which was the procuring cause of this Persecution, &c. yet may we not say, that our heavenly Father doth as earthly Fathers are said to chastize their Children for their own pleasure; no, but he always corrects for his Children's profit, Heb. 12.9, 10. Though N.B. Whom he loves he chastens, yet he loves not to chasten, Rev. 3.19. Heb. 12.6, 7, 11. God doth not afflict willingly, nor grieve the Children of Men, Lam. 3.33. We are in heaviness only, when need is, 1 Pet. 1.6, 7. as well to prevent sin, as to punish sin; thus the Messenger of Satan was let loose to buffet Paul, for preventing his Pride, lest he should be exalted above measure, &c. 2 Cor. 12.7, 8. N.B. In this sound sense only may it be said, that God afflicts from sin as well as for sin. Thus God's Visitation upon Job preserved his Spirit sweet for his Generation-work, Job 10.12. And thus the same afflicting hand of God withdraws many men from their sinful purposes, and hideth Pride from Man, Job 33.17. We must all say always in our afflictions with holy David [I know, O Lord, that thy Judgments are righteous, and that thou in thy very faithfulness hast afflicted me] Psal. 119.75. 'Tis our duty in a Suffering day dropping in upon our heads, then to search our hearts at what door it had its entrance, Lam. 3.40. Sinning in the general is always the occasion of suffering, when this or that sin is not ever the particular cause thereof, as it was in the Church of Corinth [For this cause (of their unworthy Receiving the Lord's Supper) many are weak and sickly among you, and some are fallen asleep,] 1 Cor. 11.30. There could be no just suffering, where there is not

(before) some unjust sinning: Now seeing God finds all his Churches, and all his Chil∣dren to be sinners against him (for there be none that sinneth not, 2 Chron. 6.36. and God hath a [But] at the door of the best, as against Naaman, 2 Kings 5.1. but he was a Leper; and against David, but in the matter of Ʋriah, 1 Kings 15.5. The best of men, are but men at the best. And a notwithstanding I have (at least) a few things against those seven Golden Churches of Asia, Rev. 2.4, 14, 20, &c.) wherefore his Soveraignty doth most justly bring sufferings upon them; giving them their Hell on Earth, to make them long the more for Heaven: A bitter life makes men look for a better life, &c. Now, though this Primitive Chruch was the purest Gospel-Church that ever was in the World, yet was she not altogether without sin. If that glorious Coelestial Body the Moon (which borrows her Light from the Sun of the Firmament) hath some spots in her, no wonder if this Terrestrial Church (borrowing her Light from the Sun of Righteousness) be not found without some spots in her also. The sa∣cred Scriptures do Record two Spots in this Church, (1st.) The sin of Hypocritical Sacrilege in two of her Members, Acts 5. but this sin ('tis told there also) was mira∣culously expiated by the death of those two sinners: And (2dly.) The sin of murmur∣ing, Acts 6.1. which indeed is a great, grievous, God-provoking-sin, as Exod. 16.7, 8. Numb. 14.27, 36. and 16.17. and 17.5. John 6.43. and 1 Cor. 10.10, &c. Note well; These Murmurers were destroyed by the Destroyer: The Rabbins say, God wrote their sin upon their punishment; for, as they had sinned with their Tongues, so they died by an Inflamation upon their Tongues, and Worms issuing out of them, Numb. 14.37. But as to this Murmuring that arose in this Apostolical Church, it was season∣ably discovered and redressed by the choice of Deacons equally concerned in the Hel∣lenists as well as Hebrews: Nor can we find upon Record any one Church-sin, whereby such a blessed and useful Instrument as Stephen (so full of the Holy Ghost and Wisdom) was forfeited: But on the contrary, N.B. Acts 8.2. Such great Grace remained upon the whole Church, that the eminently religious Members durst give their stoned Stephen a solemn Funeral, and with great mourning also (as being sensible of the Church's great loss in him) being nothing afraid of those mad Murtherers, and furious persecuting Butch∣ers, though those outragious Zealots look'd upon it as a piaculiar Act, and of deep pollution among the Jews, to touch a dead Corps, especially of such an one as was put to death for Blasphemy; yet did these Devout Men bear him upon their shoulders, and per∣form'd such Funeral Rites for him, as were usual only for those of greatest Eminency, such as were used for the Patriarch Jacob, Gen. 50.1, 3, 10. at his Interment; and more lately at Lazorus's even by our Lord himself, John 11.35. Thus the Church here lamented their great loss in such a Man at such a time, which may serve to condemn that unnatural Apathy or Stupidity of Stoicks, rather than of Christians in our day: to la∣ment over Dead Members, especially Ministers of Note, is a laudable Custom. How∣ever, though no foregoing foul sin can be found in this Church, whereby either its Of∣ficers, or its own Peace might be forfeited, yet this we find, that a great persecution was raised against her, Acts 8.1. not as heretofore against the Apostles only, but now it was against the whole Church: Whereas God had (before this) restrained the Rage of those persecuting Priests, &c. with their fear of the people (lest they should lose their favour) Acts 4.21. and 5.26. N.B. This Awe had hitherto held them in, as is the unruly Horse by Bit and Bridle, Psal. 32.9. but now, through the unsearchable Wisdom of God, the Reins of that restraining Bridle are let loose, and laid along the Neck of those furious persecuting Beasts to run Riot according to their own wicked will, and according as the Devil drove them by both his Whip and Spurs. 'Tis Ter∣tullian's phrase, every Persecutor hath [Insessorem Diabolum] the Devil for his Driver, and (as saith the Proverb) They must needs go, yea run, whom the Devil drives: [The lusts of their Father they both must and will do] John 8.44. Satan is call'd the God of this World, 2 Cor. 4.4. because, as the great God at the Creation did but speak the word and it was done; so if the Devil do but hold up his finger, give the least hint, his Vassals do obey him. N.B. Thus those Priests did, who, when they saw the people (whom they had formerly feared) so tamely suffer them to stone Stephen to death, do inlarge their Outrage, which hitherto they had let flie against the Apostles only; but now they fall foul upon the whole Church, wherein Saul (1.) Was their fit Instru∣ment, by whose Diabolical craft and cruelty they proceeded. (2.) To persecute the Church so effectually, as to disperse it abroad: Their Staff of Bands and Beauty (Zech. 11.10, 14.) their former Fellowship was now broken. N.B. A little discourse (1.) Of the Efficient cause of this Persecution; and then (2.) Of the sad Effects thereof, may not do amiss, as follows.

1. The Divine Record doth stigmatize this Saul to strike with the Devil's great Ham∣mer herein. This same Saul gives an account of his own Education [that he was brought up at Gamaliel's feet] Acts 22.3. but alas, how little had he learnt of his Tutor or Ma∣ster's Moderation; for his Tutor had taught this his Pupil to do nothing rashly, much less to be found fighting against God, as he daringly dehorted the Grand Council, and thereby prudently and piously-got them dissolved, whereby he disappointed the Devil's design of that Satanical Sanhedrim in the Church's second Persecution, Acts 5.34. to 41. whereof Saul sitting at his feet, could not be ignorant: Yet this Heteroclite, and dege∣nerating Pupil was so fill'd with a furious Phrenzy against Christ and his Gospel, that he spent his Youth in Persecution; for, while he was but a Young Man, 'tis said [that the Witnesses which stoned Shephen, threw off their upper Garments (that they might be more nimble to stone him) and laid them down at this Young Man's feet] Acts 7.58. for, they were to cast the first stones, Deut. 17.7. And the Spirit of God doth farther brand Saul [that he was consenting to Stephen's death] Acts 8.1. Though he was no Actor in it, yet was he a Consenter to it, and thereby became guilty of the same bloody Crime. N.B. 'Tis all one to hold the Sack, and to fill it; to do evil, and to consent to it. There is heart-murder, as well as hand-murder, Matth. 5.22. and committing Adultery with the mind, as well as with the body, Matth. 5.28. A mind to do evil is sin in the seed, which time and opportunity brings forth to maturity, James 1.14, 15. Quae, quid non licuit, non facit, ille facit. God may justly judge us (saith Austin) for our evil af∣fections, though we may want an opportunity for our evil actions. N.B. Thus Christ charged all the Blood that was shed from Abel to that day, upon the Priests, &c. Matth. 23.35. because, by their consenting to shed Innocent Blood now, they consented to, and approved of all the Murders of the Innocent that had been perpetrated in all for∣mer Ages. Nor did Saul here barely consent, for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, He was well pleased with it, did approve of it in thought, word, and deed, Acts 22.4, 20. and 26.10, 11. as he acknowledged of himself; and 'tis said [that this Saul made Ha∣vock of the Church] Acts 8.3. which phrase makes some think that he was the Raving Wolf of the Tribe of Benjamin, which was prophesied by Jacob, Gen. 49.27. He unlearned the Lenity and Moderation of his over-ruled Master; N.B. Yet easily learned the Savage Cruelty of the mad Multitude, so became as mad as the most and worst of that Rude Rabble; yea, stepping a degree higher beyond the ordinary sort of Persecutors, he violently broke open many Doors of the Houses where those Christians had their private Meetings, and there he spared none of either Sex, but haled both Men and women by the Hair of their Heads (as if they had been taken Captives in the heat of War) and cast them into Prison, and still, (which was worse than all this, he com∣pelled them to blaspheme, Acts 26.11. that is, not only to renounce their Religion, but also to curse their Crucified Christ; therefore confesseth, that he had been not only a Persecutor, but one who had been notoriously Injurious, 1 Tim. 1.13. Phil. 3.6.

The Remarks hereupon are, (1.) That there is a blind Zeal misguided by an Ignis Fatuus, a Will-with-Wisp, or rather by a false Fire from Hell: His Zeal was only exer∣cised in persecuting the Church, Phil. 3.6. that could not conform to the Pharisaical Traditions. N.B. Zeal is good when it acts in a good matter, Gal. 4.18. but this of Saul's was not so, Gal. 1.13. He saith the same of his own Zeal, as of that of the Jews, that it was a Zeal without knowledge, Rom. 10.2, 3. though a warm, yet a blind Zeal; They knew not that Christ was the End and Accomplishment of the Law, and that his Righteousness (not that of the Law) was only acceptable to God. If Zeal be not qualified with knowledge, all will be on fire, as the primum-mobile with its swift Revo∣lution would be, were it not cooled by the counter-motion of the lower Spheres. Blind Zeal is as wild-fire in the hand of a Fool; 'tis like the Devil in the Demoniack, which casts him sometimes into the Fire, and sometimes into the Water, Mark 9.22. Ignorance is a great Breeder, and mostly great-bellied, which Aristotle himself makes the Mother of mis-rule and mischief. The dark corners of the Earth (saith the Psalmist) are top-full of cruelty, Psal. 74.20▪ The Soul that is without knowledge is not good; and he that (without knowledge) basteth with his feet, sinneth, saith Solomon, Prov. 19.2. The faster he goeth, the farther he wandereth out of the Right way. Mettle in a blind Horse is dangerous: Yet this mad Zealot lived a blameless life otherwise, Phil. 3.6.

The second Remark is; This black Character is designedly given (here and else∣where) of this peevish Zealot, as a foil, to give the more lustre to the Riches of the Grace and Mercy of God towards him, in changing such a bloody worrying Wolf into such a gentle and useful Lamb, and of such an unparallel'd Persecutor, to make such an eminent and wonderful Pastor. N.B. All this is Recorded of him, that none might

despair of Saving-Mercy, who can but find hearts given them, to repent of their sins, and to be converted, &c.

The third Remark is, the prospect of that black Hue which this young Persecutor had put upon him, by being dip'd in the Devil's Dye-Fat. N.B. Satan, before his Fall, did think none, but after his Fall, would have none better than himself; therefore makes he Saul here as bad as himself, both in Malice and Sin. These two Evils, whe∣ther in Devils, or in Men, are equally Aged, and be as equally Evil; both have the same Name and Nature, as if there were no sin but Malice. All Evil is envious: The good that a bad man will not imitate, he cannot but envy. He that grieves not be∣cause himself is evil, usually Irks that another is good. As Sin separates 'twixt God and Man, so it sows Enmity 'twixt the Devil and Man; yet can it combine wicked men to become Sworn-Brethren in Iniquity, not only in being, but also in doing Evil. N.B. This Confederacy is not Union or Concord, but the worst sort of Conspiracy, as was that of Herod's and Pilate's against Christ. When Thieves shake hands, 'tis done for malice and mischief against the truly honest Man. Judas both consents to, and consults with the Priests for killing Christ. Saul consents only which is always the first step to sin) with the Stoners of Stephen, Acts 8.1. and 22.20. N.B. To behold Evil, and not to dislike it, is to consent to it. By-standers may be Accessories, making the offence of others their own, by their consent. He that forbids not Evil, furthers it. Particpat Nutans, non obstans, non manifestans. Either Saul's degree was above the Office of an Executioner, or his Age was under it: Yet if he may not be a Partner in the Murder, he will be a Witness, yea a Witness of the Witnesses [who laid down their cloaths at his feet] Acts 7.58. N.B. No Age is innocent: [Childhood and Youth are vanity] Eccles. 11.9, 10. This Young Man, though not rejoycing in the vain pleasures of his Youth, yet was villanous and violent in a malicious persecution of the Gospel of Truth: So vil∣lany as well as vanity was found in this Youth, who might be too young to have Might enough for casting a Stone at a Martyr's head with his hand, yet was there no want of Malice in his heart (though there was not Might in his hand) to hold the cloaths of those that could more mischievously cast them: So Saul stoned Stephen with his heart, while his hands held the cloaths of those that did it, and probably prompted them on therein: So Saul stoned Stephen by the many hands of the mad Multitude, as if his own hands alone were not enough to stone him. N.B. Now being once flesh'd in Stephen's Blood, Saul becomes a second Nimrod (a mighty Hunter) not satiated with devouring one silly Lamb (whose flesh still sticks in this Wolf's Teeth) becomes now bolder to seize upon the whole Flock: Stephen's Blood had only made his mouth to water after a deeper Draught, and a fuller Carouse of the Saint's Blood; as one who could not sit down satisfied with destroying one single Saint, without dissolving the whole Commu∣nion of Saints.

Having thus far spoke (1.) To the Efficient Cause or Instrument of this Fourth Per∣secution, I come (2.) To speak of the sad and deplorable Effects thereof, which is ex∣pressed in those words [They were all scattered abroad throughout the Regions of Judaea and Samaria, excepting the Apostles] Acts 8.1. There be various Opinions about the [All] that were scattered hereby.

The first Opinion is, that this [All] here is to be taken largely for the Multitude of Believers who were the Constituting Members of the first Gospel-Church; at least, so many of them as could not commodiously Abscond, and had conveniency to fave them∣selves by flight: This was allowed, or rather commanded by Christ, Matth. 10.23. Therefore they are too Rigid that discommend it.

The second Opinion taketh this [All] more strictly for all the Teachers of the Church, those extraordinary Gifted Deacons, and others who Preached the Word (a work only proper for Ministers) Acts 8.4. one of which number was Philip, who Preached at Samaria, verse 5, &c. which very Imploy is ever most obnoxious to Perse∣cution. N.B. This sense is the more probable; For (1.) Luke's scope is to write an History of the one hundred and eight, which with the Twelve Apostles made up the one hundred and twenty mentioned Acts 1.15. who were designed for the Ministry. (2.) Because Believers still abode in Jerusalem, verse 3. which Saul made Havock on, and which remained under the Inspection of the still remaining Apostles, who other∣wise would have been left without work; [Except the Apostles] who were commanded to stay at Jerusalem, Luke 24.47. and Acts 1.8. that they might confirm the Gospel-Church, which was to succeed the Jewish Synagogue. N.B. This they do, being well assured, that while the Lord hath any work for them to do there, he both could and would preserve them as he did the Bush in the midst of the Fire, Exod. 3.3.) from the

Rage of their ouragious Enemies. No doubt but abundance of those many thousands of Believers were frighted away (with the 108.) to save their lives by flight, while this Bloody Wolf (Saul) made such havock of the whole Flock, sparing no Sex, &c. verse 3. This was the disturbance, &c. This bold daring Wolf (who had been but a Spectator in stoning of Stephen (waxing worse and worse) is now become a principal Actor) he became the worse by acting his hellish part the better [breaking into every house.] So earnest was this Wolf of his Prey, and, like a Mad-man, spares not Women as well as Men, wreaking his raging Malice upon the weaker Sex, and acting what was below a Man, haling Women, who are commonly exempted from Spoil, Tyranny and Persecu∣cution; so out-doing Pharaoh and Herod, who were the two Arch-Tyrants in all Ages for their matchless Outrage upon that Innocent Age of Children, yet murdered they only the Males, and spared the Females, Exod. 2.16. and Matth. 2.16. Nor did that mad Crew which Crucified Christ, offer violence to the weeping Women at his Cross▪ but Saul (worse than all) forgets himself to be a Man, or his Mother to be a Woman, drags both Men and Women. Sad havock is made of the Church, when such as may bear for the Church, Persecutors forbear not, but all suffer for Truth, Women as well as Men, when Saul brake up house after house, so that the 108 Teachers could find no private place peaceably to meet in for Teaching the People; this caused the fad scat∣tering of the Church, and this was the dark side of this Divine Dispensation, a dismal Disturbance: Now come we to take a prospect of the bright side thereof, a beautiful Intermixture of marvelous Mercy and remarkable Deliverance, &c.

CHAP. VIII. The Fourth Persecution.

THE Remarks of Mercy mixed with this Church's Misery, are these; (1.) God over∣powers the Devil in setting bounds and limits to all his, and his Instrument's Per∣secutions, saying to them, as to the unruly Ocean [Thus far shalt thou go and no farther, and here shall thy proud Waves be stayed] Job 38.10, 11. N.B. No Reason can be ren∣dred why the main Raging Sea doth not overflow the many small Islands of Dry Land that are seen in Maps, and found by Mariners in all parts of the habitable World, save only this, that the great God hath set Bars upon it by his Divine Decree. God hath shut it up in his Decreed place (the hollows of the Earth) with Bounds and Banks. As it was the incomprehensible work of God's Wisdom and Power to pro∣duce such a prodigious vast powerful Body of that fluid Element out of nothing at the first, like an Infant out of his Mother's Womb, Job 38.8. so 'tis no less a work of wonder, that God can as easily Rule and Repress that unruly Sea, as the Mother or Nurse can her sucking Infant, when 'tis swathed up with Swadling-bands, verse 9. This is a work of God's great Power, and is therefore instanced and insisted upon in Scrip∣ture, as here, and Psal. 107.23. to 30. and Jer. 5.22, &c. God holds the Sea in his hand, as in a Pit, that it cannot pass out of the hollow of God's hand, to overflow the Land in the least of those little Islands, but the Tide is pulled back by an Ebb, &c. N.B. Thus the great God butted and bounded the Roaring and Raging Waves of this great Persecution; though the Enemy came now in like a Floud, yet the Spirit of the Lord did lift up a Standard against him, Isa. 59.19. and made him stand at his appoint∣ed Bounds, beyond which he could not pass. Though Stephen shall be stoned, and the Teachers (with other Believers) shall be scattered by the Adversary, yet not one more shall be murdered; a Church still (though not so very numerous) shall remain in Jeru∣salem, and the Twelve Apostles shall stay there untouched in the midst of that fiery Furnace, to comfort and cherish the Church in that sad deplorable and scattering Day, maugre the Malice of angry Men, and of inraged Devils.

The second Remark is; As God over powered the Devil, so he over-witted him in this Fourth Persecution. The Wisdom of God out-wits all the Seven Heads of the Dragon's Beast, as the Power of God proves too hard for his Ten Horns, insomuch that all the Plotting-heads, and the Pushing-Horns do but Aethiopem lavare, labour in vain, as here. This scattering Persecution (by which the Devil designed to destroy and smother the Gospel) did propagate and spread it the more, Acts 8.4•• &c. and Acts 11.19. They that were scattered went every where Preaching the Word, not only in Judea and Samaria, but they that were scattered abroad (upon the Persecution that

arose about Stephen) travelled as far as Phaenice (the Countrey about Tyre) and Cyprus (that famous Isle in the Mediterranean Sea) and Antioch (the Metropolis of Syria) N.B. Which City, by this means, became in time the New Jerusalem of the Gentile-Church, as Old Jerusalem (out of which they were now banish'd) had been hitherto of the Jewish Church the principal Seat, Acts 11.19, 20, 26. which place is exegetical, explaining what was more briefly intimated, Acts 8.4. This City Antioch will be Re∣nowned to the World's end, because the Banner of Christ was first Erected therein, and Believers listed themselves under him as their Ensign-Bearer, Cant. 5.10. and Captain, Heb. 2.10. and had the honour to be call'd by his sacred Name, Christians, not nick∣named so by the Enemies of Christianity (who scornfully called all Professors of Christ Nazareans, or Nazarites, supposed to arise from Peter's weakness in his Judaizing at this City, Gal. 2.11.) but it was done by Divine Direction, as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] doth import, being rendred [warned of God] Heb. 11.7. The name of Christians signifies [Anointed ones] 1 John 2.27. which Divine Unction hath made many Myriads of Be∣lievers in all Ages (in despite of the Devil) to be Kings and Priests unto God, Rev. 1. v. 6. that is, in a spiritual sense, such as ever durst own Christ, and did glory in the name of being call'd Christians. N.B. Oh! that we may hold fast the Profession of our Faith, Heb. 4.14. and 10.23. (being mindful of this holy Oil poured upon us in this name) and not fall; as if we had not been anointed with Oil, 2 Sam. 1.21. Thus the Lord (as he ever doth) did over-shoot Satan in his own Bow, over-ruling the Malice of the Adversary, in turning it here to the propagation of the Gospel. Those Disciples were forced to flie for their lives from the Capital City of the Jews, hereby the Light of the Gospel is carried to the Gentiles. N.B. The great God causeth the Devil to break his own head by his own design, and maketh Light to come out of Darkness, Psal. 112. v. 4. God is a skilful Pilot, and can sail with contrary Winds, using cross Providences to accomplish his precious Promises, Gen. 9.27. Hereby Japhet (the Gentiles) were made to dwell in the Tents of Shem, the Jews. This scattering proved to the Church's great Advantage, which, like the Sea, what ground it loseth on one side, it gaineth on the other side: No doubt, God is fetching such a compass now, &c. 2 Sam. 5.23. 'Tis a great and most sacred Truth, that the great God would suffer no sort of evil to be, un∣less he knew how to bring some excellent good out of that evil. N.B. The following History is a confirming Comment upon this Text of Truth. The most wise God would not have permitted such a Dispersing Persecution upon this Primo-primitive Church, but to over rule it for his own greater glory, and for his Church's greater gain. This Church at Jerusalem was now grown so great by the many Accessions and Additions to it (through the great Grace that was upon it, Acts 4.33.) that it was become like the Hive of Bees, which is so full of stock, that there is not room with∣in to receive all those little laborious Animals, and therefore, if they do not volunta∣rily remove in a Swarm, they must be driven to make a new Colony in another new Hive. Thus (and much more) the Lord dealt with this numerous over-grown and full-stock'd Gospel-Church: A great many of those Evangelical Bees are driven away from Jerusalem, not only to plant new Colonies of Christians in Samaria, but also in many other places both among the Jews and among the Gentiles, as the sequel sheweth.

N.B. The first Instance hereof is; the planting of a Gospel-Church in Samaria, whereof the Procatartick or occasional cause was this great Persecution that the Devil and his Imps raised against this first Church at Jerusalem; but the Organical or instrumental cause thereof, was, Philip, not the Apostle, Mat. 10.3. but the Deacon of that name, Acts 6.5. for all the Apostles still stay'd at Jerusalem, Acts 8.1. This Deacon, having been found faithful over a few things, was made Master of more in the Ministry, as Mat. 25.23. Thus he (being [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] apt to teach the Truth, and able to maintain it by the Gifts of the Holy Ghost upon him) purchased to himself an higher degree in the Ministry of the Church, 1 Tim. 3.12, 13. fairly stepping from that good degree of a Deacon (therefore none should despise the Deaconship, that is so honourably intituled) to an higher Order, &c. This holy Deacon was of that scattered number, whom God directed to go into Samaria; where, what he did, the Divine Record gives a full account of it, Acts 8.5, &c.

N.B. The Relation of his Actings there, (1.) Concerns his Doctrine; and (2.) His Auditors. (1st.) His Doctrine is described; (1.) In the Matter of it, Acts 8.5, 12. He Preached the Doctrine of Faith, Repentance, and Remission of Sins by Christ alone, &c. (2.) In the Success of it, verse 6, 7. a mighty presence of Divine Power prepared those to attend, whom God had a purpose to save, hanging their Ears (as it were) at the mouth of this their Minister, as those are said to do upon Christ himself, Luke 19.48. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] They did hang upon him (it signifies) as the Babe hangs on the Breast, the

Bee upon the Flower, or the little Bird upon the Bill of her Dam: As Christ drew the People after him, by the Golden Chain of his Angelical, yea Divine Eloquence: So Philip here (by the powerful presence of the Spirit of Christ upon him) united his Hearer's hearts (as well as Ears) to attend diligently unto the Doctrine of Christ: He Preached to them concerning his marvelous Birth, his holy Life and Death; and his glorious Resurrection and Ascension, and concerning the Kingdom of his Grace and Glory; both which are one, seeing the Kingdom of God hath its Inchoation on Earth, but its Consummation in Heaven. This diligent attention was a blessed prepa∣rative to these Samaritan's Conversion, seeing Faith comes by hearing, Rom. 10.17. The Syriack word [Methtephisin] here signifies, they did not only Attend to, but also did Acquiesce in all he spake to them. N.B. Were there more Reverend Attention to the Word, and more plenary Aquiescency in it, there would be more Conversion at this day. N.B. But besides Philip's Evangelical Eloquence wherewith he drew his Auditory to his Oracles, he wrought Miracles also which were as so many Evidences of the Truth of his Oracles, and whereby he shewed God's Authority for what he Preached: He healed many Diseases, and cast out many Devils (call'd unclean Spi∣rits, because they delight in sin, that spiritual uncleanness of the Soul) who cried out with a loud voice, as very loth to leave their Lodgings, had they not been con∣strained to it, &c. N.B. The performance of what Christ promised, Mark 16.16, 17. did both corroborate the Faith of those Gospel-Ministers, and did mightily promote the Success of Philip's Ministry in Samaria.

Then (3dly.) The Effect hereof is briefly comprised, v. 8. and [There was great Joy in that City] Tho' Samaria was a place of corrupted Worship, and basely bewitched by the Sorceries of Simon Magus, yet even there God begets a People to himself, who not only rejoyced for the miraculous Cures wrought upon their Bodies, but more especially for the Word of Reconciliation and Salvation Preached to their Souls. N.B. Josephus saith, that at Samaria was a Sanctuary opened by Sanballat for all Renegado-Jews, and upon the very building of the Temple upon Mount Gerizim, multitudes of Jews flocked thi∣ther, that call'd Jacob their Father, had their Priesthood. Service, Pentateuch, &c. so that Samaritanism generally was but a Mongrel-Judaism: Therefore the Jews hated the presence, the are, the fashions, and the very Books of the Samaritans, John 4.9. Now this despised Samaria imbraces the Gospel with Joy; when the formerly beloved and holy City Jerusalem doth explode and persecute it. N.B. Such strange Alterations doth the Free Grace of God work, both in Cities and Countreys, and in all Societies of Men. Once it was before this, that Christ must needs go to Samaria, John 4.4. Oh happy City! that then lay in a sweet Saviour's way to be look'd upon with his gracious look of Love, and that his Footsteps may drop fatness upon it, Psal. 65.11. Many be∣lieved in Christ at that time of the Samaritans, John 4.40, 41. though he stayed among them but two days then, verse 43. for he had forbid his Disciples to Preach in any City of Samaria (which was no obliging Law to himself) Matth. 10.5. because the fuller Calling of the Gentiles (whereof this was only an Earnest) was reserved to after times, when the Partition Wall was broken down, then did the Lord at his Ascension direct his Disciples to be Witnesses of him in the Cities of the Samaritans, Acts 1.8. which was now done, &c. Thus have we dispatch'd the first particular, to wit, The Doctrine of this Deacon Philip in its Efficacy at this place and time: Occasion will be offered to inlarge upon it in the sequel, &c.

The second particular is, Philip's Auditors after this Effect: They were of two sorts. (1.) The False and Hypocritical, who was Simon Magus, verse 9. And (2.) The True and Sound Auditor (beside those Samaritan sound Believers) and that was the Ethiopian Eunuch, verse 27, 28, &c. First of the first and false One, (1st.) Simon Magus is described (1.) By his Countrey; he was a Samaritan, verse 9. It may easily be supposed that this Instrument of Satan must needs be a strong Impediment to the Success of Christ's Gospel in Samaria, having such a strong Satanical Samaritan in the very Bowels of it. (2.) By his Condition or Occupation, how he led his former life in exercising Magical Inchant∣ments, bewitching the whole City with his Sorceries, insomuch that this Conjurer carried the Citizens generally out of themselves (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) so that they were more his than their own, driving them into an amazing Extasie, and af∣frighting them as if he had been one of the Heathen Gods, verse 9, 10, 11. Having by God's permission, and by the Devil's power, wrought wonders among the People; this was a mighty disadvantage to the Entertainment of the Gospel, had not Christ been stronger than this strong Man to disarm him, &c. Luke 11.21, 22. He is described (3.) By his Manners or Behaviour; (1.) While his Hypocrisie was covered; he takes

upon him to believe with an Historical Faith only, and is baptized, v. 12, 13. (2.) When it was discovered even by the Sorcerer himself, by bidding Money wherewith to buy the Holy Ghost; for which (3.) He was reproved by Peter for a Rotten Professor, &c.

The Remarks hereupon are these, (1.) A Rotten Heart may go far in Reformation, yet be in the gall of bitterness, &c. 'Tis said here, [Then Simon himself believed also] Acts 8.13. yet was in the bond of iniquity, verse 23. N.B. He had only the Faith of Devils, who believe their Doom shall be denounced against them to their Eternal Tor∣ment at the last day, which belief makes them [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] frisk and tremble, James 2.19. They give their bare Assent that there is a God to judge them; so Simon did assent with his head, but he believed not with his heart, Acts 8.37. and Rom. 10.9. His Faith was only Historical, believing it to be true, that Christ indeed did many Miracles, and was really Raised from the Dead, &c. He only took upon him to believe, it was not given him of God, whereas Faith is God's gift to us, Ephes. 2.8. and not to be taken up by us at our pleasure; therefore was it not the Faith of God's Elect, Titus 1.1. but a Tempory Faith only, which serveth to breed Horrour, as the Historical doth in Devils, yet is but a meer flash in Hypocritical men, and thereupon soon dwindles away. Not∣withstanding this Historical (which was but Hypocritical) Faith, and his seeming Re∣pentance professed, verse 25. pray for me, &c. yet was he still in the State of sin, and all his pretended Profession was as bitter to God's pallate, as is the flesh of any creature corrupted with Gall, to ours, Deut. 29.18. & 32.32. He was yet fast bound, like a Bond∣slave of Satan, in the irrefragable Bonds of his own Hypocrisie, Ambition, and Avarice.

The second Remark is, Hypocrites shall sooner or later be detected; some men's sins go before hand to Judgment, and some men's sins follow after; no putrid Hypocrisie can be forever hid, 1 Tim. 5.24, 25. N.B. The great Judge of the World keeps his Petty-Sessions often in this life, letting the Law pass upon some few, reserving the rest till the great Assizes of the last Judgment. Some men's sins are discovered and punish'd in this life, before their persons appear at God's Tribunal. In the discovery of Simon's Hypocrisie, there is the Occasion and the Manner thereof to be considered. N.B. (1.) The Occasion, when the Apostles at Jerusalem heard that Samaria had imbraced the Gospel by Philip's Ministry, they sent Peter and John (those two Pillars of the Church, Gal. 2.9.) as their Embassadors to confirm Philip's Doctrine, and to constitute a Church there by their Apostolical Authority, yea, and to confer upon some men (not on all, nor on the Women who were Believers also, verse 12.) those extraordinary Gifts of Teaching, Heal∣ing, &c. Acts 2.38. which was done only by the Apostles (and not by Philip's) Prayer and Imposition of Hands, Acts 8.14. to 18. N.B. They all that believed had received the Saving Grace of the Holy Ghost (saving this unsound Simon) but none of them the extraordinary Gifts, &c. which were given for confirming this New Tender Church of the Samaritans. This was the Occasion. N.B. (2.) The Manner of Simon's discover∣ing his Hypocrisie was, when he saw those Gifts were conferr'd by Imposition of Hands, he offers a price to purchase this power: Hereby this Notorious Hypocrite discovered himself, having taken a Profession upon him, and counterfeiting that, he believed only for base ends, to wit, both that he should not be deserted by his own Disciples, who now were won over to Philip's Doctrine, and also that thereby he might procure a power of working Miracles, when he saw the Apostles had done far beyond what he was able to do, verse 18, 19. N.B. The unsoundness of his Soul, and baseness of his Spirit, appeared in his having such low estimations of the high things of God, as if they were purchaseable by perishing Metals, and as if these things of God had been ven∣dible here, as after was said to be at Rome, where Simon's Statue stood with this In∣scription [Simoni Deo Sancto] in Claudius Caesar's time, and where 'tis now become a Proverb, [Romae omnia Venalia] All things at Rome are soluble and saleable; so Man∣tuan their own Poet testifieth, &c. N.B. And 'twere well if the Sin of Simony were not found in other places (as well as in Rome) betwixt covetous Patrons, and a cor∣rupt Clergy; so Crucifying Christ afresh between two Thieves; Benefices being be∣stowed (saith he) non ubi optime, sed ubi quaestuosissime, to him who will give the most for them, not who best deserve them: As if a man should bestow so much Provender on his Horse, because he is to Ride upon him, &c. It was Judas's sin [What will ye give me?] Matth. 26.15. that cursed Traitor sold the Head, but Simoniacal Patrons sell the Members; he the Shepherd, they the Sheep; and herein, as worse than Judas; he only sold the Body, but they the Souls of Men, as that Scarlet Strumpet doth at this day, Rev. 18.13. Nor did Simon here desire to purchase those Miraculous Gifts, that he might glorifie God, or confirm the Truths of the Gospel (which he now professed) by them, but to make Merchandize of them, selling dearer

than he would have bought to satisfie his insatiable Thirst after gain, as also to main∣tain his Reputation among his Admirers, who saw the Apostles out-vye and over-do him. N.B. Beside, this Simon Magus was thus far convinced by Simon Peter, that himself had no more than a meer shew of Godliness (under which he laboured to lurk) and was no better a man than what the Apostle had characteriz'd him to be; therefore, being terrified with that direful Threatning, verse 20. and probably fearing to fall under the same dismal Doom that had (as he might hear of) befallen Ananias and Saphira, he feigns a Repentance, as he had done a Faith, begs the Apostle's prayers, which he knew were prevalent with God: What became of him, the Scripture is silent. N.B. How∣ever, this same Simon, whom Philip had look'd upon as Honest, and Baptized him, was detected by Peter, who soon smelt the Fox, and divinely drew him out of his Den, ex∣posing him to open view. Ecclesiastick History saith, that as he was flying in the Air, at Peter's powerful prayers, he fell down and broke his Neck. This Story, though not Canonical in it self, yet holds it a sacred correspondency with Solomon's Canonical Sen∣tence and saying, [The Memory of the Just is blessed, but the Name of the Wicked shall rot] Prov. 10.7. And [He that perverteth his ways shall be known, whereas he that walketh up∣rightly, walks surely] verse 9. Sure I am, the name of this Notorious Hypocrite, hath an ignominious and black Brand put upon it, wherewith he stands stigmatized in all Ci∣vil, as well as Sacred Historie; and notwithstanding his cunning Contrivances to hide his Hypocrisie, yet, as this Hypocrite was detected by Peter, so is he detested by all persons of consideration to this day: His Name still stinks like putrified Carrion. N.B. Though this Simon Magus did manage his matters so cleverly and craftily, that Philip mistook him for a Believer, and baptiz'd him, yet Peter presently pump'd up his Rottenness, and laid him open in his proper colours; all comes out to his eternal con∣tempt and dishonour; therefore, as those wicked Sodomites (who would have car∣nally known Angels in the likeness of Men, Gen. 19.5, 8.) gave the odious name to that beastly sin of Sodomy: So this Sorcerer, unsound Simon, hath given the execrable name to that abominable sin of Simony, wherewith both the Laws of God and Men do brand all those that barter for Spiritual Benefices. N.B. This sin is forbid, Lev. 25.34. The Levites Portion and Patrimony was not to be sold, &c. The sellers of Doves (in which form the Spirit descended, Matth. 3.16.) our Lord did whip out of his Temple twice; the first time was at his Entrance on his Publick Ministry, John 2.14. and the second was at his Ending of it, Matth. 21.12. N.B. Alas! it may most truly be sighed out, and said in our sad seasons, that Satan hath his Simon and Jude, as well as God; He hath his Jude or Judas, who was a seller of our Saviour God the Son, and his Simon that would have been the buyer of God the Holy Spirit; and because he attempted to purchase with Money that greatest of Gifts, he deprived himself of all part and portion either in receiving, or in the conferring of that Gift, and of any part in Eternal Life Preached by Peter, &c.

N.B. But (2dly.) Though Simon Magus proved an unsound Proselite to Philip's Mi∣nistry, yet the Aethiopian Queen Candace's Chamberlain, became a more sound one, (as well as all the other Samaritan Professors) who was truly and throughly converted by the Ministry of Philip; in the Story of whose Conversion there be five singular Circumstances to be observed.

1. The Author or Instrument converting, Philip, Acts 8.26. when the two Embassa∣dors (the Apostles) had confirmed this new Constituted Church at the chief City of Samaria, they all Preach the Gospel in all the same Villages of that Countrey also, as they were commanded by Christ, Acts 1.8. (which testified their Indefatigable and In∣vincible Industry in despite of this fourth great Persecution, Acts 8.1.) so returned to Jerusalem, Acts 8.25. N.B. But Philip was commanded by the Angel of God to go from thence to Gaza, verse 26. nor must he go the ordinary Road thither, but the De∣sart-way, which was up-hill and down-hill (an Emblem of the way to Heaven) so but little frequented. Had not Philip been thus directed, he had certainly gone the com∣mon Path, and not have met with this great Ethiopian Officer, which doth teach us [That man's way is not in himself; it is not in man to direct his own steps] Jer. 10.23. and that the Lord tells all our wandrings, Psal. 56.8. Man is not Master of his own walkings, but is over-ruled and directed by God; and if God will have man to wander in a Wilder∣ness, as David did, when hunted like a Partridge upon the Mountains; and as Philip did here, passing through a Desart, yet was it great comfort to them both, that as they went hither and thither at the Lord's direction, so God kept an account of all their footings and flittings.

N.B. (2dly.) The Object or Person converted; he is commended by his Nation, Con∣dition,

Dignity, Religion and Occupation, Acts 8.27, 28. He was (1.) An Ethiopian by Nation. (2.) An Eunuch, or Gelded Man (such as Queens imployed in their Chambers to avoid suspicion) was his Condition. (3.) His Dignity is imported in his being stiled an Officer of great Authority, a Noble-man of the Queen's Court. (4.) For his Religion, he was a Proselyte, who had been at Jerusalem to worship God in that Solemn Festival of the Passover. N.B. His Religion may rise up in Judgment against many Professors, who know more of God than this Proselyte: He could have only some small know∣ledge of God in that Dark Region of Africa; yet can he cross the Seas, takes this long Journey to worship God at Jerusalem, and in his Return improved his time so well as to Read the Sacred Scriptures, which declares he did not desire to worship the True God according to any false Fancy, but as he was directed by the Word of God in his External Worship. What a shame is it to behold our Courtiers and Gallants, &c. (if they Read at all in their Coaches) do spend their time there in Reading frivolous Romances, &c. when this ignorant Ethiopian Lord did better, having some small smat∣tering of Divine Knowledge, used his best endeavour to increase it; [To him that thus hath, it shall be given him, and that more abundance] Matth. 13.12. They shall know, that follow on to know the Lord, Hos. 6.3. God will rather work a Miracle, than that they who thus seek, should not find, Matth. 7.7. Such as seek God sincerely, and endeavour to know him and his Will faithfully, and more fully, shall not be disappointed. N.B. Here God makes Philip miraculously to meet this Eunuch, who was inquiring after Godli∣ness, &c. N.B. Then (5:) His Occupation; he was Lord Treasurer to this Queen Candace, which is one of the principal of Court-Offices; yet while this Eunuch was oc∣cupied in his Charge over the Queen's Treasure, he still neglected not the True Trea∣sure for saving his own Soul, wherein that precious Promise and Prophecy, Isa. 56.4, 5. was graciously fulfilled. Let not the Eunuch say, I am a dry Tree, verse 3. I will give to them a Place and a Name in my House, both the Credit and the Comfort of being the Sons of God, &c. N.B. And this honour the Lord conferred upon this Eunuch, to make him the first we find who carried the Profession of Christ into Africa; and tho' the Ethio∣pians were a People most despicable in the Eyes of the Jews, and of the Greeks likewise (for their famous Greek Poet Homer, calls those Sun-burnt People, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the lowest of Mankind) yet the Lord did demonstrate hereby, that there is no respect of Persons or of Nations with him, but whoever fears God, and works Righteousness, is ac∣cepted of him, Acts 10.34. Gal. 3.28, &c.

N.B. (3.) The Manner of his Conversion is described by the Eunuch's Reading, and by Philip's Running to hear what he Read; both were done by the direction of the Spirit; as the one is expressed, so the other is undoubtedly implied. As the Spirit by the Ministry of an Angel moved Philip, verse 26, 27. and made him able to Run as swiftly as this great Man's Chariot Ran, so that not only he could come up to the Eunuch, but keep pace with him, to hold a conference also: The Scripture he was Reading, was that in Isa. 53.7, &c. [He was led as a Sheep to the Slaughter, &c. Philip asks him [Understandest thou what thou Readest?] The Eunuch modestly and humbly answered [How can I except some man guide me?] verse 29, 30, 31, 33, 34, &c. Is qui nil dubitat, nil capit inde boni. Ask & learn.

This Proselyte might (by conversing with both the dispersed Jews in his own Coun∣trey, and those at Jerusalem, at his keeping the Festivals there) be acquainted with the Lives of the Prophets, and might find there Recorded, how much Isaiah suffered under Manasseh; this might well raise a doubt in him, whether the Prophet spake of himself, or some other Man; and that he might be resolved of his doubts, such was his mo∣desty and humility, that this great Man takes up his Inferiour into his Chariot (as Jehu did Jehonadab, 2 Kings 10.15.) and asks him this Question; in answer where∣unto Philip Preach'd a powerful Sermon of Christ to him, shewing that Prophecy could be meant of none but our dear Redeemer, and not of Isaiah, Jeremy, or any other: And by that pregnant and pathetical discourse, (the Lord blessing the Ordinance of Hearing the Word) Saving Faith was effectually wrought in this Eunuch's Soul.

N.B. The Remarks upon this are these, 1. This Ethiopian may teach us Christians to spend our time profitably, not vainly; we do not so much want time as waste time, whereof we are but Tenants at will, and must, as Stewards, give an account for that Talent.

2. Of all other Books, to Read the Scriptures most (as he did) that we may by digging in that golden Mine find Eternal Life, John 5.39.

3. That Masters ought to instruct their Servants out of the Scriptures. Thus, 'tis supposed, this man was doing, though he had but small knowledge.

4. That such as are throughly humble, are also truly docile, willing to learn know∣ledge from any hand, and to acknowledge their own ignorance.

5. That Superiors must not disdain to be instructed by their Inferiors, as he here, and great Naaman by a Captive Girl, 2 Kings 5.2, 13. How would our great Treasurers and Chamberlains huff at such an Affront?

6. That bare Reading the Scripture, without understanding it, is no better than the tinkling of a Cymbal: They are blessed that Read it with Knowledge, Attention, Af∣fection and Application in their Lives, Rev. 1.3.

7. Divine Commands must not be grudgingly disputed, but speedily dispatched, as Philip did here, in hastening through a Desart of Difficulties (without cavilling at the uncouth way) to save a Soul.

8. Divine Providence doth wonderfully work in a concurring tendency towards this Ethiopian's Conversion: God both orders him to be Reading such a portion of Scripture, as he had need to be informed of concerning Christ, and also Philip to be so ready at that juncture to inform him there in a most Fundamental Truth.

N.B. (4.) The wonderful Effect of this holy Conference follows; not only the Conversion, but also the Baptism of this New Convert. Incredible gain is got by mutual Confe∣rence in all Arts and Sciences, especially in the knowledge of Divine Truths. N.B. The Mathematicks are so call'd, because they cannot be learned without a Teacher: No Man is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Self-Teacher in Divine Literature. It were to be wished that illiterate Mechanicks, and ignorant Women would say with this great Officer [How can I un∣derstand the Scripture, except some Interpreters help me?] Acts 8.31. The Priests of the Lord should preserve knowledge on their Lips, and the People should seek the Law at their Mouths, Mal. 2.17. Deut. 33.10. and Jer. 3.15. N.B. He that in heavenly things dare become a Scholar only to himself, hath no better than a Fool to his Master. None can know the things of God, by the reach of their own carnal Reason, &c. but only by the Spirit of God, 1 Cor. 2.10, 11, 14. Thus God's Spirit, who had directed Philip hither, did also in lighten the Eunuch's understanding in the Divine Mysteries of Man's Salvation; and this Questionist becoming a Christian, desires the Seal of Christianity in Baptism, which upon, the Profession of his Faith was done according to God's appointment, verse 36, 37, 38. by Dipping in those hot Countreys, but now God will have mercy, &c. in our cold Countreys; for Sprinkling is as significative and effectual, answering the Type, Exod. 12.3. and Heb. 10.22.

(5thly.) And lastly; The Event of all, to wit, the departure of both each from other. N.B. (1st.) Philip was suddenly taken up out of the Eunuch's sight, and was miraculously caught and carried away out of this great Man's company by the Spirit of God in the Ministry of an Angel, as the Apocryphal Daniel affirms of Habakkuk; and this Rapture and Transportation was in a rapid and swift motion. The like we read of, 1 Kings 18. v. 12. and 2 Kings 2.16. and Ezek. 3.12, 14. 'Tis said [The Eunuch saw Philip no more] Acts 8.39. for he was not let or set down out of the Angel's Arms (who had charge over him, to keep him in his way] verse 40. till he came to Azotus (so call'd by the Septuagint) which in the Hebrew Old Testament Reading is Ashdod, one of the five Principal Cities of the five Lords of the Philistines, Josh. 15.47. 1 Sam. 5.3. and 6. v. 16, 17, 18. N.B. Now the distance from Gaza to Azotus (as Diodorus Siculus mea∣sures it) is 270 Furlongs, or 34 Miles; so far did Philip flie safely upon the wings of an Angel, imployed by the Spirit of God.

The Remarks hereupon are these; (1.) This miraculous Rapture of Philip from the Eunuch's presence and prospect, was for this purpose, that the Eunuch might be the more assured of the Truth of those things which were taught him by Philip's Ministry, and that he was a person sent of God to save this Ethiopian's Soul.

The second Remark is; God will do better to his People at the latter end, than at the be∣ginning, according to his promise, Ezek. 36.11. Philip here had an hard and toilsom Journey from Samaria to Gaza, footing it through a Desart in untrodden paths: But now from Gaza to Azotus he hath an easier passage, an holy Angel becomes his Chariot, and he who ran to the Eunuch's Chariot, [making haste, and not delaying to obey God's Com∣mand, Psal. 119.60.] as he Rode a while in that earthly woodden Chariot (when the Eunuch had handed him into his, Acts 8.30, 31.) So now he Rides in an Heavenly and Angelical flying Chariot, wherein he not only Rode, but did Flie to Ashdod.

The third Remark is; Wheresoever Christ comes, he casts out Satan, that strong Man, out of his strongest holds, as he is the stronger Man, Luke 11.21, 22. This Ashdod was a place famous (or rather infamous) for Dagon, and his Diabolical Worship, 1 Sam. 5.3. where the True God Awakes in his Power, by beating Dagon upon his own Dung-hill,

and paying the Posteriors of his Worshippers with Emerods. And it was a principal place of the Philistines, those Irreconcileable Enemies of the Church of God: But now Philip must go thither with the Gospel, that in this dark place he might bring Life and Im∣mortality to light, 2 Tim. 1.10.

N.B. (2dly.) The Eunuch went on his way rejoycing, which Joy was the fruit of his Faith, Rom. 5.1. admiring at the great Gift conferred upon him in the Knowledge of Christ, and in the Salvation of his Soul, which was now sealed to him with the Seal of the Cove∣nant of Grace; he values not what the wild Courtiers at home would say of him, or cen∣sure him for having Christ's Mark set upon him, but takes Ship at Gaza, and becomes the first, we find, that carried Christianity into Africa.

CHAP. IX. Of Saul's Conversion, and the Church's Rest.

THIS ninth Chapter containeth a most remarkable Remedy of the Church's Malady, the most notorious Misery that ever yet had befallen her since her first Constitu∣tion: God now wrought the Church's Deliverance by a new and notable providential way, not by the Confusion, but by the Conversion of the most principal and most pestilent Persecutor thereof, whereby not only that Church which was at Jerusalem, but also the other Churches which had been gathered in other places (by means of the Dispersion) had rest and peace, Acts 9.1. to 32. verse 31. saith, Then had the Churches Rest, &c. at Saul's Conversion. N.B. Moses's-Bush, Exod. 3.2, 3. was an excellent Emblem of the Church of God, as the Bush burned, yet was not consumed, no more is the Church by the fire of Tribulation, Isa. 43.2. because of the good will of him who dwelt in the Bush, Deut. 33.16. whereby either the Bush is consolidated so as to bear the force of the flame with∣out harm (as Gold in the Furnace comes purer out, but is not consumed, Job 23.10.) or the furious and consuming heat of the fire is restrained, as was done in the Fiery Furnace of Babylon, so that the fire had no power so much as to singe the Hairs or the Garments of those three Nobles who were cast into it, Dan. 3.25, 27. N.B. God Al∣mighty (who is the God of Nature) did divide between the substance of fire, and the intense activity of its heat against and above Nature; God miraculously separated be∣tween the Essence and the Faculty, and so hindered its operation. Thus he doth in his Church's case: Let us turn aside with Moses, and behold this great wonder; great in∣deed, for there was a flame of fire, else how was the Bush burning? There was light, else how did Moses see it? yet was there no heat, else how came the Bush not to be consumed? Thus is it with the Church in her fiery Trials, even as great a Vision; In her Affliction the voice of the Lord divideth the flames of fire, Psal. 29.7. and not only so, but divideth also the heat from the light, so that she is not consumed by the former, but only illuminated by the latter. So 'tis with each afflicted Saint, as dying, yet live, 2 Cor. 6 9, &c.

The first Remark is; The Church of Christ may have worrying Wolves, and desperate De∣vils let loose upon her; such an one was Saul here, Acts 9.1, 2. This Blood-hound had been blooded in the Blood of stoned Stephen, yet was not glutted nor satiated with it, but makes desperate Havock upon other Christians in Jerusalem, Acts 8.2. And (as he says of himself) chap. 22.4. and 26.10. relating still to this time) not being satisfied herewith, He yet breathed out more Threatnings and Slaughter, &c. which signifies a violent and vehement hellish Heat of a diabolically inraged and inflamed heart, discovered by the fiery words that he breathed out of his black Mouth, &c. He was so full of the fire of Rage within, that it broke out with his breath in flames without; And N.B. This Ravenous Wolf is described here, as if wearied with worrying the Flock, he now lay's himself down panting for breath: But enough of Saul's black Character in the foregoing 6th Chapter. It shall suffice here only to shew how insatiable this Wolf was of the Blood of Saints, insomuch that no sooner had he (by panting a while) reco∣vered his breath, but he presently trotts to the High Priest (who was Prince or Pre∣sident of the Sanhedrim) for a new Commission, that his Persecution might have the Semblance of Justice and Authority; and his Letters-Patents must be so large as to reach so far as Damascus. N.B. For though the Romans had conquered Judaea, and the Countreys contiguous to it, yet did they give Liberty to the Jews to exercise their Re∣ligion, and to Imprison Dissenters both within and without their Countrey, where they had any Synagogues, and such they had at Damascus (the chief City of Phoenicia, whi∣ther

many of them had been driven in their many Dispersions, as well as to many other places: It could not suffice this greedy Beast to drink Blood at Jerusalem only, but he must have a Draught of the same Liquor (the Blood of Saints) here also. N.B. 'Twas not sufficient to Rage in Judaea only, but he will pursue them also six days Journey in∣to Syria, and his Outrage is aggravated herein, that he spareth not the weaker Sex (who are usually spar'd in such cases) if they profess'd themselves Christians: And it appeareth, that the High Priest, and that Council, were no less outragious than he, in putting a Sword into such a Mad-man's hand: No less than the Destruction of the Church of Christ every where is designed by its Enemies; both They and Saul hunt for Christians Lives.

The second Remark is; Oh what an eminent Monument of Divine Mercy doth this Blood-thirsty Brute remain upon Scripture Record, 1 Tim. 1.13, 14, 16. that a Pha∣risee, a Persecutor of the first Magnitude, and so malicious a Murderer, should become a Christian, an excellent Preacher of Christ, and such an eminent Apostle! N.B. Here a Wolf is changed into a Lamb; Oh what cannot Omnipotency do out of his Free Grace! Persecuting Saul is made a Praying and a Preaching Paul. The Sacred Scriptures do large∣ly relate what a notorious Villain this same Saul had been before his Conversion, that none might despond or despair of the Free Grace of God, so they have but hearts gi∣ven them earnestly and sincerely to seek it. This Man, when converted, doth (as it were) Pennance in a white Sheet, confessing that he had been the chief of Sinners, primus, quo nullus prior aut pejor, yet the Grace of Christ abounded to an overflow towards him, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Tim. 1.14. signifies Preaching ever this great Grace. This introduceth Saul's Conversion so wonderful a work of God's Free Grace, as is almost without a parallel in the Sacred Record. N.B. As it was once said of the Old Testament; Saul in derision [Is Saul also among the Prophets?] 1 Sam. 10 11. and 19 24. Tho' the first was spoken for a Wonder, yet the latter was uttered in a Jear; importing, all was surely well, when such a Bloody Tyrant was so tyed up & manacled, maugre all his ma∣lice and madness: So the same may be said of this New Testament Saul, even with admi∣ration: Yea this latter is the greater Wonder of the two; for the old Saul in his seek∣ing Asses, did but find a Temporal Kingdom; but this young Saul, while he was pur∣suing Death, strangely stumbles upon Everlasting Life. N.B. Oh marvelous Meta∣morphosis! far beyond all Ovid's Pagan Dreams: Here's not only a Wolf turned into a Lamb, but here's a Monster of Nature changed into a Miracle of Grace: Here's a Child of Wrath become a Vessel of Mercy, and a Son of Perdition, an Heir of Salvation. The for∣mer Saul had the Spirit of Prophecy come upon him, which made him another man, 1 Sam. 10.6, 9. and 10. but this was for the time only, who spake only as Balaam's Ass did, for the Gift soon left him again, he was not turned into a new Spiritual Man: However, this made many amazed, that there should be Anser inter Olores, & Corvus inter Musas (as the Latine's Proverb is, suitable to that of the Hebrews) A Goose among the Swans, a Crow among the Muses, a Rustick Saul among the Divine Prophets. N.B. But there was more matter of Amazement at the change of this latter Saul, Acts 9.21. who of a Cursed Tare, was turned into Blessed Wheat, and had a real Transmutation, a thorough Transmentation, and an Abiding work upon him; Saul the Persecutor, was turned into Paul the Preacher. The power of that Chymist is worthily praised, who can most cu∣riously, not only Refine the fine Gold from its Dross, but also extract pure Gold out of drossy Copper. How much more is the great God to be magnified, who changes Dross and base Metal, into the most Refined Gold! 'Tis only the God of Nature, that hath the true Philosopher's Stone, and can change the Nature of created Beings, the bad in∣to good, and the old depraved Nature into that which is new and truly Divine Nature, 2 Pet. 1.4. Such a great change as this, of Saul into Paul, was an unaccountable matter, and therefore might truly cause Amazement: But the Father saith [Ex quovis ligno fit Mercurius, cum Digitus Dei sit Statuarius.] The Omnipotent God can of crook∣ed Timber make straight Pillars in his Temple: He can of very Stones raise up Children to Abraham, Matth. 3.9. Nothing is too hard for that God in whose hand Saul's heart was, Gen. 18.14. Job 42.2, &c. This so Famous a Conversion of Saul stands Recorded in many remarkable circumstances: As (1.) The Time when; (2.) The Place where; (3.) The Manner how; (4.) The Witnesses thereof; (5.) The Concomitants; and (6.) The Consequents of it.

(1.) The Time when; it was while in the very Act of his outragious Persecution, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] as the Adulteress was, John. 8.4, in the very nick of his highest Rebellion against Christ, Acts 9.1, 2. This Furioso Saul had got his Fatal Commission out of the High-Commission-Court of the High Priest, who was as full of Fury as he, so needed God's

Bridle, rather than Saul's Spur; for in this whole Book of the Acts of the Apostles, in all the over-busie oppositions stirred up against the Gospel, we do find the Priests, not only the busiest men, but also (as it is related all along, Acts 7.1. and 9.1. and 23, 2, &c.) They seem to be the only Men that were the principal Persecutors. Though they were indeed mostly concerned in that cursed work, because they looked upon it as be∣longing to their Function and Interest to look after the prevention of this growing evil of the Gospel, as they prophanely mis-judged it: Yet had they no distinct power from the Sanhedrim, save only as a part thereof. This is testified by Saul himself (who best knew from whom he had those killing Commissions) saying, that he received his Letters of Life and Death, not only from the High-Priest, but from all the Estate of the Elders also, Acts 22.5. N B. Notwithstanding this, the Sacred Story pitcheth upon the Priests as a parcel of profligate persons, who principally prompted on and promoted this Persecution. Saul being thus furnished with Authority, fetches a compass to fire out all the Christians at Damascus, and, no doubt this Wolf was worrying them (all the way he went) with his heart, no doubt but Satan suggested many a murdering thought into his mischievous mind: Here this Grand Informer, this principal Apparitor (like a Spanish Inquisitor) or rather the great Apostle of that Hellish High-Priest (who yet became, through Grace, the true and heavenly High-Priest's Apostle) passeth end-ways almost an hundred and sixty Miles from Jerusalem, and within sight of Damascus; at Noon-time of the day was the Time of his Call.

N.B. The second is, the Place where; it was when he was come near to Damascus, Acts 9.3. The Hebrew name of that place [Damesec] signifies a bagg of Blood; so it was called, because the Rabbins suppose that City to be built upon that very plat of ground where Cain murdered his Brother Abel; and bloody Saul would have dip'd this Damascus of a deeper Dye, by acting in the Spirit of old Cain, to shed the blood of many new Righteous Abels there. N.B. Oh stand and wonder how Christ suffered this Mad-man to march end-ways without any Disturbance, for five whole days together, and for the middle of his sixth day, while he was hoping to pepper the poor Professors of Christ in Damascus!

Object. But it may be here demanded, What had the High-Priest to do in Damascus, which had a King of its own over it, 2 Cor. 11.32. and a Deputy-Governour also?

Answer the first; Though the Romans had subdued Judaea, Syria, &c. yet they suffer'd the Jews, both at home and abroad (in the places of their Dispersion, where they had several Synagogues, whom they still styled Brethren, Acts 22.5.) to live according to their own Law and Religion, whereupon the High-Priest, as Prince and President of the Sanhedrim, might judge of any Jews Crime and Imprison, &c. Though this Council had not power to determine in matters capital, which the Romans reserved unto them∣selves, as also to pronounce the Judicial Sentence of Death, and the power of publick Exe∣cution, as is clear in Christ's Caese, who was Crucified by Pilate's power.

Answer the second; Hereupon this Plenipotentiary Persecutor carries his Credential Letters to this place, taking along with him a great many Sergeants and Bailiffs to Arrest the Christians in that City, that he might bring them bound to Jerusalem, Acts 9.2. because he feared those Dissenters would find too much favour among those Gentiles, had they been Tried in their Courts, and because it was impossible a Prophet should perish in any place but in Jerusalem, Luke 13.33. That City must fill up the measure of its ini∣quity, Matth. 23.32. And when her Ephah was full, then was she to be Ruined and re∣moved, Zech. 5.6, 8. and 11. This Cutting Commission from the Soveraign Sanhedrim, Saul was to deliver to the Deputy-Governour under King Aretas, who was now (as Josephus saith) warring against King Herod, for putting away his Daughter, and taking Herodias to Wife in Aretas his Daughter's stead; and those Pestilent Informers could easily gain the Governour to be on their side to assist them, by slandering the Christians, that they were Traitors to the King of Damascus, and took King Herod's part, &c.

The third Remarkable Circumstance is, The Manner how this chief Commissioner of Satan was converted by, and to Christ, which in the general (the particulars being referred to the Concomitants) is thus described, while Saul was marching with a bloody mind the last day of his Journey, and was got near, even within the sight of his much desired Damascus, resolving to Ruine many Christian Families (by ragingly rushing in upon them, &c.) before he slept that night. Behold in the midst of all those his murdering Imaginations, and malicious Diabolical Machinations; even then, when he was almost at the end of his Devilishly designed Journey, there meets him the Lord Jesus (and pre∣bably in his glorified Body) unhorseth him, or knocks him down (if on foot, as with a Thunder-bolt, or Flash of Lightning, as [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] is read circumfulguravit cum, the Lord thundered and lightened round about him, to stun and astonish him, but

not to stone him with a Thunder-stone (or a spire of Lightning) as he had stoned Stephen by other wicked hands: And the Thunder of Christ's Power uttered this Voice [Saul, Saul, why persecutest thou me?] Acts 9.4. This terrible Noise and dazling Light from Heaven, makes this proud and presumptuous Persecutor fall down to the Earth: He could not but be sensible of the Affrighting presence of the great God, who was wont to make himself known in so amazing a manner to meer mortals. N.B. Saul being learned in the Law, could not but know that Daniel himself a man greatly beloved, Dan. 9.23.) did in a prostrate posture Reverence the Majesty of God's presence, Dan. 8.17. and 10 9. How much more such a matchless wretch as himself, who had justly de∣served no better a denomination, than to be reputed [a Man, or rather a Monster greatly to be abhorred] being conscious to himself that he was a Villain of the first Magnitude, and had bid Defiance of the deepest Dye against the God of Heaven and Earth, &c. Christ calls Saul by his name, to mind him that he was doing the Devil's Drudgery, just as his old Name-sake Saul had done in persecuting David, who was the Father, Type, and Figure of Christ; and that name Saul is doubled, not only the more to awaken him, but also to shew his greater commiseration of him: And though Christ was now above the reach of Saul's Rage, N.B. Yet because he and his Church make but one Body, he saith to Saul [Why persecutest thou me?] I am the Head of my Church, and do feel my self wounded in my Members of the Saints, In whom I live, Gal. 2.20. and to whom thou art injurious. 1 Tim. 1.13. All injuries done to my little ones, I take them as done to my self, Mat. 25.35, &c. And in all their afflictions I am afflicted, Isa. 63.9. As the honour of the Head redounds to the Members; so their sorrows and sufferings do reach unto the Head. Our Head is not sensless, though it be in Heaven, when his Members suffer, although they be on Earth. N.B. Our Lord retains still both a feeling and a fellow-feeling, and is not only sensible of his Saints, saying [He that despiseth you, despiseth me] Luke 10.16. but is also tender over them, saying likewise [He that touch∣eth you, toucheth the Apple of my Eye] Zech. 2.8. or [Why persecutest thou me?] may be emphatically meant of Christ himself: And why me? for what demerit of mine? Sure I am, it is causless on my part: It cannot be, but for my good deeds, that thou dost it: I have given thee no other cause to persecute me, but this, that I have so loved thee, as to lay down my Life for thee. Thus Christ speaks, and Saul says [Who art thou Lord?] verse 5. Art thou God, or art thou an Angel? This learned man in the Law, was an Ignoramus in, and knew little of the Gospel: He knew something of God the Father in the Old Testament, but nothing of God the Son in the New; therefore he asks [Who art thou?] He answers not therefore [Speak Lord, for thy Servant heareth] as the Child Samuel did, 1 Sam. 3.9. N.B. Saul under this consternation is answered by his sweet Saviour, [I am Jesus whom thou persecutest; 'tis hard for thee to kick against the pricks.] There are more words added to this short Answer, Acts 22.10. and 26.14. In which places this short History hath a more ample and plenary Relation. However, so much is Related and Recorded in this place, Acts 9.5. as gives Saul an account, (1.) That though Saul might not directly design to persecute Christ himself, yet our Saviour tells him, he looked upon all the good or evil done to his Members, as done to himself: And (2) The Lord reclaims him with a Proverbial speech borrowed from stubborn Oxen or Slaves, whom Men used to prick on to their work with Goads, &c. which being obstinately spurned at, did usually wound their Spurnets; shewing hereby, that such Kickers against the pricks of the Law, Deut. 32.15. and 1 Sam. 2.29. do it to their damage and deadly detriment: Much more such as are Kickers against the pricks of the Gospel: How much sorer punishment do such deserve, &c. Heb. 10.28, 29. N.B. As this should teach Persecutors Moderation; so must it teach the Persecuted, Patience; knowing, that the evil, which evil men do, will recoil on their own heads. Persecutors do but provoke God (who is more potent than the most powerful perse∣cuting Potentate) to lay a more crushing load upon them, and to batter them down by a more fatal blow, 1 Cor. 10.22. Jer. 7.19, &c. whereby the Innocency of Christ in his Members may be vindicated. N.B. Thus our Lord had knocked down this Per∣secutor here to the Earth, and he seconds his Blow with these Rebuking words. By this time Saul (laying all along groveling upon the ground) became humbled and do∣cible, his foregoing Question [Who art thou Lord?] were words of one doubting, yet desirous to learn, and somewhat disposed to believe. In his [Who art thou?] he ac∣knowledged his Ignorance, yet in calling him [Lord] this was a word of Faith: It was a sign of some feeble inclinations toward Believing. Saul lay still but a little while humbled under Christ's mighty hand, then moves he his second Question with trem∣bling and astonishment [Lord, what wilt thou have me to do?] Acts 9.6. Oh what a

strange change is apparent here wrought by an immediate and omnipotent hand of Christ! How soon is Saul altered from himself; he is now not only another Man (as his old Name-sake King Saul was, 1 Sam. 10.6.) but, as it were, a quite contrary Creature; not a Wolf, as before, but now a Lamb. The Wolf that had hai∣nously hunted, and hideously howled for catching his Prey, now gently couches here like an harmless Sheep, yea, and (which is more admirable) is become both willing and desirous to hear the Voice of the Shepherd: He that had been so violent to op∣pose, is now made a Volunteer to obey the Gospel of Christ; and he that thought he had done God good service, John 16.2. in persecuting Christ, now offers himself as Rasa Tabula, a white Paper for Christ (who had now rased or scraped out the depraved prin∣ciples of his mistaken Zeal) to write the Divine Principles of his Evangelical Law up∣on the Tables of his heart, his heart was now in the hand of Christ, and was as a Rased Table, out of which his Raging and furious Phrenzy against the Gospel was well wiped off, and now 'tis made a Marble Monument Ingraven (with Christ's Graving-Tool) the lively Pourtraiture of Saving Grace. N.B. 'Tis not [What shall I say?] but [That shall I do?] We may sooner find a fire without any operative heat, and a burning Nature, than a true Convert, without a lively heart, and a working grace. The Mark in the fore∣head of one whose name is writ in the Lamb's Book of Life, is, that he willingly, and spee∣dily inquireth after his Lord's Will, that he may do it; 'tis not the talking, but the walking and working person, that is the true Christian indeed: Such an one crys with converted Saul here, Lord, Reform me of my sins, Inform me of thy Will, and Conform my will and way to it, N.B. The Lord's Answer to Saul's second Question was▪ [Arise, go into the City, and it shall be told thee what thou must do.] Here be three remarkable parts in this Answer.

The First is, Saul is bid by his Lord to Arise: He was knock'd down and fallen to the ground by the Lord's Power, but now hath he not only the Lord's leave, but Life also to Rise again. Christ did not strike Saul down to confound him, but to convert him: His heavy Revengeful hand could have done the former, Psal. 2.12. so have made him to perish in his way of wickedness; but his gracious and compassionate heart did the latter, that he might become a Monument of Mercy upon Divine Record to all Generations, 1 Tim. 1.13, 14, 15. Saul did but fall to rise again: Christ thus smites him, to heal him, who otherwise would have smitten Christ in his Members) to have wounded himself against the pricks he kick'd at. This was a favourable (though an af∣frighting) stroke, that did strike down with a design to raise up again. N.B. Why should we not humble our selves under that hand, which hath therefore cast us down (when a very little time is over, Isa. 10.25.) to lift us up again: Should we lay still that little time?

N.B. Secondly; Go into the City: He was going to Damascus before at the Devil's bid∣ding, but now he hath the Lord's leave, and Law for it: Why? he rose not up the same Man as when he fell down; for he fell from a Wolf, a Saul, a Persecutor, but he rises again a Lamb, a Paul, a Preacher, &c. As he had now a better Authority to go thither, than was his Commission from the High-Priest, so he had now likewise a better Errand: It was not now for other's destruction, but for his own instruction. N.B. So it follows

Thirdly; Ananias (though he was taught immediately by Christ himself, Gal. 1.12.) must be his Teacher, whose Destruction he designed, but now, whose Instruction must be accepted. Thus Christ honoured his own Ordinance here, and Acts 10.3, 6. Nei∣ther did Christ Read a Lecture of Redemption unto Saul here, nor the Angel to Corne∣lius there, but both are referred to Preachers, that the Ministry, and the use of Gospel-means (which are call'd the power of God unto Salvation, Rom. 1.16.) might be commend∣ed thereby.

N.B. The Fourth Remarkable Circumstance is, the Testimony or Witnesses of Saul's Con∣version; to wit, [the Men that Journied with him] Acts 9 7. 'Tis evident, he carried many Companions with him (such as were base Bailiffs, and busie Pursivants or Ser∣geants) by whom he was designed by the Sanhedrim to bring both Men and Women (that profess'd Christianity) bound to Jerusalem, verse 2. which was a fuller Aggrava∣tion of his Sin, to involve others in the same guilt and provocation of God. N.B. 'Tis said, that those Fellow-Travellers of Saul saw indeed the Lightning, and heard the Thunder, and were struck astonished thereat, yea, struck down (with Saul) to the ground, Acts 26.14. And though they heard a Voice here, that is, a confused Noise, or an Inarticulate Sound, as of Thunder, yet did they not hear that Articulate Voice of Christ, that spake so powerfully, so convincingly, and so convertingly to Saul, Acts 22 9. Thus it was in a parallel case, The People are said to hear that Voice which spake to

Christ from Heaven, yet heard they it so confusedly, and only the Noise of that Voice, that they thought it had been only the Noise or Voice of Thunder, John 12.29. Thus the Thunders are said to utter their Voices, Rev. 10.3. These men heard the Thunder (as well as saw the Lightning) and the Noise that the Voice made, but not the Voice distinctly that came forth from the Thunder; nor did they see any man, not that God∣man (though in his glorified Bedy) who spake to Saul, notwithstanding they used their utmost endeavours (as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] doth signifie) to behold this Speaker. Thus God made a difference here (as he had done, Dan. 10.7.) The Prophet only saw the Vision, yet those with him were frighted with the glory of it: So only Saul was converted here by hearing the Voice of Christ; we read not any thing to the contrary, but that all his Companions remained unconverted. N.B. Thus hearers of the Word of Christ do hear it after a differing manner. The Word Preached hath three degrees of operation upon the hearts of hearers. (1.) It falls upon Men's Ears as the sound of many Waters, a confused sound, which commonly bringeth neither Fear nor Joy, but yet an admiration and acknowledgment of a strange affecting force, and more than an Humane power, Mark 1.22, 29. Acts 13.41. (2.) It may operate as the Voice of Thunder, which brings not only Wonder, but Terrour: These two may be in a Re∣probate, as in Felix, Acts 24.25. and others. But the (3d.) Effect, peculiar to the Elect, is the sound of harping, when the Word not only ravishes the heart with Admiration, and strikes the Conscience with Terrour, but also filleth the Soul with sweet Peace and Joy. Such surely as are made Real Converts by the Word Preached, and have true Faith wrought in them by hearing, Rom. 10.17, do hear distinctly the Voice of Christ speaking to their hearts with a strong hand (as he did to the Prophet, Isa. 8.11.) They, and they only hear it inwardly, spiritually, effectually: Whereas others that sit under the Droppings of the Sanctuary, and within the hearing of the Silver Trumpets of a Gospel-Ministry, yet remain in their Unbelief, and in an Unconverted estate, do but hear some confused sound, a naked Noise, not the very Voice of Christ, as these here. And though these Associates of Saul heard no more than a Noise, whereof they understood not the meaning, yet were they in some respects the more undeniable Witnesses of a great part of this Miracle.

The fifth Circumstance is, the Concomitants of compleating his Conversion, or the next Adjuncts thereof: As (1.) His change of Posture [He arose from the Earth] verse 8. No doubt but the hand of Christ touched him (as it had done Daniel, Dan. 8.18. Yea, three times, Dan. 10.10, 16, 18.) with an effectual touch, which raised him, though gradually from the ground; and, sure I am, God had touched his heart with a better and a more saving touch, than were the heart of his Name-sake Saul's Friends and Followers, 1 Sam. 10.26. For this Saul rises up a Saint, who, when knock'd down, was a Devil. Here's free Grace and Mercy, that the Earth did not open her mouth (when he lay all along upon her, as a burden too heavy for her to bear) and swallow him up alive (as it did the Accomplices of Korah's Conspiracy) and that he is got set upon his feet again, as Ezek. 2.1, 2. (2.) His blindness of Eye-sight, though he had not lost his Eyes, but still had them to open; yet (as 'tis expresly said) when he rose up, and open∣ed his Eyes, as at other times, to look about him, he could see nothing, nor no Man: The glorious Vision of a glorified Christ had so dazled him, that he could see nothing; Vehemens sensibile destruit sensum, saith the Philosopher; the transcendent excellency of that eminent Object, had certainly confounded his natural faculty and sense of seeing, yea and covered his visive spirits with crusty Scales in a miraculous manner, which re∣quired as miraculous a Cure, verse 17, 18. N.B. As Saul was, so all men are no better than Blind before they be Regenerate. He had the shape of a Man, yea of one learned in the Law, yet is he blind, and sees or knows nothing as he ought to know (as this same Man himself saith) 1 Cor. 8.2. But, blessed be the Lord, this bodily blindness was a blessed means to open the Eyes of his Mind (as Gehazi's Leprosie of body cured his Soul.) Now this Saul had seen so much of Heaven, he could see nothing, no Man upon Earth; or he now sees nothing that is done on Earth, that he might the better at∣tend to what was spoke to him from Heaven: Or probably the Light was so much within him, that all, in comparison thereto, was but dark without him. The Sun of Righteousness did not only out-shine, but also overshadowed the Firmament Sun. (3.) His Manuduction, or leading by the hand to the City, when he had lost the use of his own Eyes. Christ had commanded him to Arise and go to Damascus, &c. but tho' he had Legs wherewith to raise up himself, and to walk upon, yet wanted he Light and Sight to walk with. How can a blind Man find the right way to the City, &c? He had now both Christ's Leave and Law for going thither upon a better Errand than he

first intended, but still he wanted Light, therefore must have a Leader to perform both his Sufferance and his Obedience; that Man is reputed no better than a Fool, who knows not the way into the City, Eccles. 10.15. And such a blind Fool was this Saul now. N.B. Would to God all Persecutors were so served, and be smitten with blindness, as the Sodomites were, who therefore could not find Lot's door to persecute him, Gen. 19.11. He that sends a Message by the hands of a Fool, cuts off his feet, and drink∣eth damage, Prov. 26.6. Tho' Saul found his feet uncut off, yet had he lost the blessing of Light, and the benefit of his Eye-sight; therefore, though his Lord (who sent him to the City) could not drink any damage (as being now above all detriment in his glori∣fied State) yet might Saul have done so; for, being blind, he might have wandered in a wrong way, or might have stumbled (he not knowing upon what, John 11.9, 10. as well as whither he went, John 12.35.) and got a second fall to the former fatal one, therefore must he have one to lead him, as is usual for blind men to have; but who must be his Leaders? none but Dogs were nigh him now, such as had not only barked at, but would have also bitten the Lambs of Christ, had not that great Lord now chain'd them up, and restrain'd them, as Psal. 76.10. Rev. 20.21. N.B. He had now no hands nigh to lead him to Damasous, but those very hands that should have help'd him to hale the Saints from thence to Jerusalem. Here you might see, what sometimes you have seen, even a Dog in a string, leading forward a blind Man. What Paul said afterwards from David's Pen, Ephes. 4.8. Psal. 68.18. [He led captivity captive, and gave gifts to men, even to the Rebellious.] This same Saul himself found by experience: He that thought to have taken Christians captive, is himself taken captive by Christ him∣self; and he that would have brought the Saints bound from Damascus to Jerusalem, is himself led blind, far off from Jerusalem, to Damascus: Nor had he only a Man-Dog, or a Devil's Ban-Dog (now tamed) to lead him, but undoubtedly Christ himself took this Vessel of Wrath (whom he had now made a Vessel of Mercy) by the hand, and led him all along to compleat his Conversion in the City: O happy Israill! whom Christ led through the Red Sea, as an Horse through the Wilderness in the hand of his Lea∣der, that they might not stumble, Isa. 63.13. And oh happy Saul! and oh happy Soul! that have this sweet Saviour for a Leader, though rebellious formerly; such cannot miscarry, &c. (4.) The continuance of his Blindness: 'Tis expresly said [it continued for three days] Acts 9.9. His present blindness (he confessed afterward) was caused by the transcendent splendour and glory that over-powered his natural Eye-sight, saying [I could not see for the glory of that Light] Acts 22.11. Here is matter of great Admiration, that the Proto-Martyr Stephen had such a mighty work of God upon him, as inabled him to behold Christ in his great Glory, Acts 7.55. (which glorious sight did so dazle this silly Soul, Saul here) Oh then what a wonderful work of God will it be at the great Resurrection, that shall inable such silly Souls as we are to look upon Christ in his greatest Glory, Then shall we see him as he is, 1 John 3.2. not as in a Glass obscurely, like old men through Spectacles, or as a weak Eye looks upon the Sun by some Medium, as in clear Water, so we behold him now while we are on Earth: But the Beatifical Vision in Heaven shall be to see him as he is, so far as the limited Nature of a created Being is capable of: Then shall we see the King of Saints in his beauty, Isa. 33.17. As he sits at the Right hand of God, infinitely out-shineth the brightest Cherub in Heaven: Even a glimpse of this Glory struck this Saul with such a blindness, as lasted three days. This was a long Night to him who persecuted the Children of the Day: 'Twas a long time for him to be in Darkness, for his so implacably attempting to blow out the Light of the Gospel. N.B. Saul's time of Darkness carries a proportion with that dreadful Plague upon Egypt, even that Plague of Darkness wherein the Egyptians saw not one another for three days, Exod. 10.23. That they might know the worth of Light by the want of it; and though they could not stir out of their places, nor see one another, yet (as the Psalmist describes this Plague) they could see horrible Spectrums, and frightful Appari∣tions of Devils, Psal. 78.49. In which Three day's Darkness were the Israelites circum∣cised in Egypt, which is supposed to be hinted at in Psal. 105.28. whereby the Egyptians were restrained from Rebelling against God's Word, in commanding Israel's Circum∣cision. We may well suppose that Saul had no such frightful Visions, for he was now no more an Egyptian, but coming to be an Israelite indeed, and whose heart Christ was circumcising, during these three days Darkness. No less time would humble him, and teach him he had been spiritually blind in his self-conceit of Pharisaical Religion, which was his Raging against Christ. N.B. Some think that in those three days of his Blind∣ness he had that Rapture into the Third Heaven, which he mentions, 2 Cor, 12.2. How∣ever, in this time Christ filled his mind (now sequestred from all secular affairs) with

Divine Contemplations, wherein he saw nothing but Heaven, and wherein he learnt that Gospel from God, which he presently began to Preach, Act 9.20. and what was taught him in three days, he did teach others till his death.

(5thly.) His Abstinence from all Meat and Drink, and that for so long a time also: This was likewise commensurate to his Blindness, and had the same term of time: We may suppose he was so amazed, and under such an horrible consternation by those Divine extraordinary and overwhelming Dispensations, that it was now with him as it had been with David, when his heart had been so smitten with the blasting Indignation of God, as to make him to forget to eat Bread, Psal. 102.4. He was now so deeply af∣fected, and even parched with a blasting breath of Divine Displeasure, both upon him∣self and the afflicted Church, that he was altogether stomachless through want of that heat wherewith his heart should have supplied him, verse 3, 5, &c. N.B. Or if Saul's Rapture into Heaven was at this time, no wonder if he did not either eat or drink; for as he was sufficed with the sight of Heaven alone (he seeing nothing else all the time of his Blindness) so he had enough to feed upon by both Faith and Sight, having God himself to feast upon, as Moses had in the Mount during his long forty days fasting: But 'tis more probable, that all this was done to Saul, to humble him throughly, to teach him more dependency upon God, and that he might value his Restored Sight the more, yea and that by fasting he might be the more fervent in prayer, for fasting prepares for prayer, and gives wings to it, therefore are they so often put together, Matth. 17.21. and Acts 13.3, &c. In those Countreys they could fast longer without harm than we in this colder Climate; and as it was less prejudice to them than to us, so (perhaps) they were more willing to fast than we for spiritual advantage.

(6thly.) The last Concomitant for compleating his Conversion, as also for calling him solemnly to his Apostolical Office, was Ananias's Action of laying on hands upon him, where∣by he both received his own Sight, and the Gifts of the Holy Ghost, was baptized, and of a furious Persecutor, became a zealous Preacher, Acts 9.10 to 21. N.B. The great Master-workman Christ had shaped out this Gospel-Garment of Apostolical Holiness, and now puts it out to his Under-servant to become the finisher of it. Hereby the Lord suppressed Saul's Arrogancy, in sending him for direction what to do (as he had desired, verse 6.) not to any of his great Apostles, but to an inferiour Christian: What an high hand had begun, a subordinate hand must make up and finish. N.B. Where Christ af∣fordeth means, we may not expect Miracles. The Miracle (of seeing the Light, and hearing the Voice) was past, and now Saul must use the means; a man must teach him, &c. to let him know, that he must teach men: And though Ananias was but a pri∣vate Teacher, yet must himself become an universal Doctor. Though this Ananias was a private Person, yet had he a publick Character for Zeal and Godliness (far better than his Name-sake the Hypocrite, Acts 5.) as appears, Acts 22.12. and one of the Seventy (as some say) sent out by our Saviour, Luke 10.1. However, he had an ex∣traordinary warrant and call from Christ for this whole Transaction towards Saul, &c. N.B. This grand Transaction concerning both Ananias and Saul hath so many famous Remarkable Passages in it, as will amount to a distinct discourse in the sequel Section.

Having dispatched Saul's Miraculous Vocation, I now come to his Marvelous Ordina∣tion to the Apostolical Ministry, which he boldly began to officiate in, first at Damascus, then at Jerusalem, &c. Saul's Ordination is described to be done, (1.) By what Organ or Instrument. (2.) In what Manner; And (3.) The Event thereof. (1st.) The Or∣daining Organ or Minister was Ananias, whom (whosoever he was, Presbyter, Deacon, or One of the Seventy Disciples, or only a private Christian, it matters not) Christ gave an extraordinary Commission to become his Embassador upon so eminent an Errand; and who at first did timorously startle at his Embassage (knowing both Saul's past pestilent Persecutions at Jerusalem, and his present Power from the High Priest to do the like at Damascus) until the Lord answered his Objections, and then he obeyed, Acts 9.10, 11, 12, 13, 14, 15, 16, 17. after which the Manner and Event follow.

The Remarks upon the Organ of Ordination are these. First; Learn hence the necessity and usefulness of a standing Ministry; here Christ converts Saul, but his Minister must instruct him. It was the Church in the Wilderness's choice [Let Moses speak to us, but let not the Lord (himself) speak to us lest we die] Exod. 20.19. and it was no less Job's wish also, Job 33 6, 7. for Elihu tells him, [Behold I am according to thy wish, &c. my terrour shall not make thee afraid.] And verse 23. He reckons it as a great privilege [If there be a Messenger, with a Man an Interpreter, one of a thousand to shew unto Man &c.] 'Tis therefore a singular mercy to have the mind of God made known to us, by Men like our selves. As the Lord ordained the Office of the Ministry, so he hath establish'd

that Office with efficacy, and adorned that efficacy with his own use, to convey the Water of Life by those Conduit-Pipes at second hand, which shall not be communi∣cated immediately from himself to us.

The Second Remark is; Such as be prompt to Christ's Service, may, upon appearing difficul∣ties, hang back, till they ••e helped over those stumbling-blocks by the helping hand of Christ. Thus it was with Ananias, whom the Lord call'd on in a Vision; he answered [Behold I am here, Lord] Acts 9. v. 10. to shew his readiness to run any Errand the Lord would send him, and to do what he commandeth him: But understanding what it was, he then (consulting with flesh and blood) is affrighted, and would be excused, as Moses desired, Exod. 3.11, &c. and 4.1, 10, 13. This was both their Infirmities; fear di∣verted them from their duty; yet the Lord most graciously removes the Remora's and stumbling-blocks out of both their ways of obedience: Thus the spirit prevails against the flesh in us, and its Objections. The Best of Men are but Men at the best, and have their unnecessary fears, as Ananias had here, who thought he had much reason for his Reluctancy. N.B. Oh whither may not a Servant of God dare to go while he goes in God's hand, that conducts him along! as the Child, though timorous, yet boldly walks even through the darkest Entry, because he walks in his Father's hand. Thus Abraham went out, not knowing whither he went, Heb. 11.8. yet was he content to be a follower of God blindfold, because he knew with whom he went. So Ananias here, so soon as convinced that his heavenly Father's presence could preponderate all perils, he presently subscribes to the Divine Precept and obeys. Oh how ready is the Lord to remove the scruples out of the minds of his Saints!

The Third Remark is; Christ knows both where, and what we all are and do; as here, he tells Ananias, for his better satisfaction, both

(1.) Where Saul was, both in what Street, and in what House; verse 11. His Re∣deemed are so dear to him, that he loves that Street wherein they lodge the better for them; yea, the very Air they breath in he loves the better for their breathings there, as well as the very Ground they tread upon (as is imported) Psal. 87.5, 6. He loves the very Gates where they are born and dwell, verse 2. above all other places, and the Walls of their Dwelling-places (though but Mud-walls or Wooden) are continually be∣fore him, Isa. 49.16. as if he loved to look alway upon them; how should then [Ho∣liness to the Lord, as Zech. 14.20] be alway writ in fair legible Characters upon the Walls of our Houses.

(2.) What Saul was, calling him a chosen Vessel, verse 15. First, a Vessel, to shew that Believers are rather Patients than Agents in the work of Conversion, and in matters of Holi∣liness; therefore Saul here is not compared to any Active Engine that moves it self, and sets it self upon work, but to a Passive Instrument, such as Dishes and Vessels are, that may bear Meat, Treasure, &c. by the help of the bearer's hand, 2 Cor. 4.7. Secondly, Yet a chosen Vessel; Christ the great Housholder hath all forts of Utensils or Vessels in his great House, the Visible Church; some for higher and nobler Imploys, others for lower and meaner Services. This Saul was predestinated to be a Vessel of Honour, Rom. 9.21. 2 Tim. 2.19, 20, 21. whom God had chosen to bear the Divine Treasure of the Gospel in, both to Jews and Gentiles, though he was but an Earthen Vessel, or (as the word signifies) a poor Oyster-shell, 2 Cor. 4.7. He was chosen of God to Preach the Gospel, Gal. 1.15. as likewise to suffer for Christ's sake, 1 Thes. 3.3. and Acts 9.16. Thus the Potter hath power over his Clay, Rom. 9.21, &c. and so is a most free Agent, without any obligation from his lumps of Clay; he calls whom he will, Mark 3.13. He hath mercy on this Saul, yet hardens Pharaoh, &c.

(3.) What Saul did: [Behold he prayeth] verse 11. It appeareth by verse 17. that Christ revealed unto Ananias not only what Saul was doing, to wit, that he was pray∣ing and humbling himself greatly before the Lord (as that matchless Sinner Manasseh had done for his defying God, for his murdering Men, and for his worshipping Devils, 2 Chron. 33.11, 12.) in those Solemn Duties of Fasting and Prayer, but also the very subject matter of that which he prayed for, to wit, for the inlightning both of his Soul and Body, that he might lead a new and a better life for the future, in which great Hu∣miliation he spent all his three days of bodily Blindness inflicted upon him, to make him sensible the more of his Soul-Blindness. Hereupon Ananias (having all this made known to him by the Lord) not only feared not to visit Saul (who was now become a greater wonder in being Rank'd among those that prayed, than the former Saul was when Ranked among those that prophesied, 1 Sam. 10.11.) but also declareth plainly, that the Lord hath purposely sent him with an Answer to his Prayer, that what he had pray∣ed for, should be fully performed. N.B. But this is matter of great Admiration, that a

man who had been Educated according to the strictest Sect of the Pharisees, should have such a character upon him [That be never prayed till now.] No doubt but during that time, he had said many a Pharisaical Prayer after a formal manner, but never till now prayed he a prayer (as James 5.17, 18.) for true prayer is the breath of the Spirit, Rom. 8.26. and Jude verse 20. and prayer without the Spirit is like the cold breath of a pair of Bellows, not like the warm breath of a living Creature: 'Tis no better than the bare cry of the Old Creature, not of the New; an empty Ring only, and not so much significancy in it, as the vain Tinkling of a Cymbal.

The second Branch of the description of Saul's Ordination is, the Manner of it [Ananias came to him with Christ's Commission (as Saul did with the Devil's to Damascus &c.) by vertur whereof he laid his hands upon Saul for good (who would have laid hands upon Ananias, &c. for evil) healed him of his blindness, and imparted to him the Gifts of the Holy Ghost, &c. verse 17, 18.] The Remarks hereupon be these.

First; Insomuch as Scales (like those of Fish) fell from his Eyes, doth declare, that this was no ordinary Blindness, nor proceeding from any ordinary cause, nor could be cured by any common ordinary means, but only by a special and extraordinary Miracle [una cademque manus vulnu opemque tulit] the same hand that woundeth must heal.

The second Remark is, the same power that healed Saul of his bodily blindness, did at the same time rend off the Vail, and tore up the covering that was spread over the Eyes of Saul's understanding, Isa. 25.7. 2. Cor. 3.14. Ephes. 4.18, and 5.8. In all which latter Quotations, Saul acknowledges his Internal, as well as External Darkness; and farther, that all his Jewish Learning, he had got at Gamaliel's feet, was but blind∣ness, Phil. 3.7, 8.

The Third Remark is; if Ananias were but an ordinary Christian, he undoubtedly had an extraordinary warrant for this extraordinary work, as Philip the Deacon had done before, Acts 8.6, 7. for a special Divine Command was necessary here, seeing none but the Apostles had power to confer the Holy Ghost, &c.

The third Branch is the Event, which is manifold; As (1.) The Recovery of his Sight; (2.) The Reception of his Baptism; and (3.) The Susception of his Apostolical Office, Acts 9.18, 19. which Saul the Persecutor now changed into Paul the Preacher (as well as the Prayer) began at Damascus, verse 20. In those there verses we have an account, that

• 1. He fortwith received Light and Sight of Soul, as well as of Body: the same Saviour (who makes all things new, &c. Rev. 21.5.) made him a new Creature, Re∣newed in the spirit of his mind, Ephes. 4.23. and now he saw with other Eyes than before.
• 2. Therefore saw he now a necessity of being baptized (which he had before ridi∣cul'd and persecuted) that by this Badge of Baptism he might be listed into the Body of that Christian Church which heretofore he had made havock of. This Solemn Seal of the Covenant of Grace, was a giving his Name to Christ, a Testimony of his Con∣version, and for confirming his Faith in Christ, and himself in the profession of the Gospel.
• 3. No sooner was Saul thus throughly changed, but he immediately changeth his So∣ciety. N.B. Rabbi Hillel, Rabbi Sameas, and other Rabbius (who were Rulers of the Jew's Synagogues in that City) were now no suitable Associates for him as formerly; he now saw (thro' the Spectacles of the Spirit of Christ) that these same Rabbies had quite lost all their comliness, and they were become so ugly and unhandsom to him, as not any more to be made meet Companions for him; he therefore resorts to, and asso∣ciates himself with the Disciples of Jesus (who had sled from Jerusalem thither upon the dispersion, Acts 8.1, 3.)

Noscitur è Socio qui non dignoscitur exse.

Dark Men (who cunningly conceal their Qualities) may be best discerned by their most constant Companions. It very much concerns us what Company we keep, Prov. 1.15. and 2.12. and 5.8. and 1 Cor. 5.9, 11, &c Saul abandons his old Companions, as the Convert Youngster did his former Miss, saying to her, [Ego non sum ego] I am not the same Man I was. Thus Paul, (now Paul) renounceth the Rabbins, (those professed Enemies of the Gospel) and became (with David) a Companion of those that feared God, Psal. 119.63. Now will he both love any, and learn of any, who went to Christ's School and learnt of him, Acts 4 13.

4. No sooner had he given Nature some necessary Refreshment, but he presently puts forth himself upon Preaching Christ. We cannot but suppose that this Saul was

by this time exceedingly weakened and wasted; not so much with his long Journey, as with the consternation and perplexity he was plunged into by his late confounding Vision of a Glorified Christ (which caused fear, grief, and sorrow &c. in him) but above all, with his three-days fasting, and continual praying: Therefore was it his prudent care to preserve his health by receiving now some meat, that he might be inabled for the Service of God to which he was now called here. N.B. This care himself after commended to, and commanded Timothy, 1 Tim. 5.23. All superstitious Abstinence from Food is no better than Will-worship, Col. 2.18. and is plainly branded to be the Doctrine of Devils, 1 Tim. 4.4, &c. This introduceth the exercise of the Ministry and Apostleship of Saul (who was not yet called Paul, till Acts 13.9.) The Reasons may there be rendred) and of his Preaching to the Jews, among whom he alone retained his old Hebrew Name, till he began his Apostolical Office to the Gentiles, Acts 13. among whom he was ever after called by this Gentile name, as more acceptable to them than the Jewish. This St. Luke observes, who never call'd him Paul, but ever Saul till his Gentile work began, whom he never calls Saul after it. The exercise of his Apostolical Office among the Jews was (1.) To the Jewish Synagogues at Damascus; and (2.) After∣wards to those at Jerusalem: The first is Recorded in Acts 9.20. unto 26. and the se∣cond, from verse 26. to 32. In the former these two grand Remarks are related, relating first to his Doctrine, and then to his Danger at this City Damascus.

First; His Doctrine is commended, (1.) From the Time, Place and Matter, verse 20. and 29. And (2.) from the Effect of it, both as to his Auditors who were amazed at it, verse 21. and as to his Adversaries, whom he so confounded with such convincing and uncontrollable Arguments, as constrained them to come over to him, and consent to that great Gospel Truth. The Circumstances commendatory of his Doctrine are three.

• (1.) The Time of his Preaching, 'tis said to be [straightway.] He did here, as holy David had done before him, who, when he had considered his former evil ways, he turned his feet (quite contrary-way) to God's Testimonies, and he made haste and delayed not to do so, Psal. 119.59, 60. So Saul here lingers not, loiters not, nor trifles he away his precious time (whereof it way enough, and more than enough, that he had spent so much in his youth, 1 Pet. 4.3.) but immediately minded the one thing needful, Luke 10.41, 42. and the Ministry his Master call'd him out unto (as after he admonished Archippus to do, Col. 4.17.) Now well knowing that delays are dangerous, and opportunities are head-long. Thus he saith of himself, that immediately he fell to work without con∣sulting with flesh and blood, Gal. 1.16. and if once past, become irrecoverable, there∣fore haste, haste, haste, &c.
• (2.) The Place where (as well as the Time when) it was in the Jew's Synagogues: For Christ had commanded that the Gospel should be Preached first to the Jews, as to the Elder Brother, Matth. 10.6. Acts 1.8. and 3.26. This therefore was called necessary even by this Man, Acts 13.46. and accordingly he acted here, either to convert them, as he was, or to leave them without excuse, as he did, when he turned from them (shaking the dust from off his feet) and Preached to the Gentiles.
• (3.) The Matter what he taught, that Jesus was the Christ, the Son of God. This makes it plain, that he was learning in Christ's School, and led up to the knowledge of this deep Divine Doctrine all the three days of his lying in Darkness: Otherwise he could not have obviated that double Errour of the Jews, who thought (1.) That this Jesus, the Son of Mary, was not the Messiah or Christ; And (2.) That the Messiah was to be only some meer mortal man, yet some secular, glorious and victorious Prince: He con∣futes both these. 'Tis no matter how dark and dull the Scholar is, if Christ be but the Teacher, &c.

Secondly; The Effects of his Preaching at Damascus were twofold: (1.) His Auditors were amazed, admiring that such a Pestilent Persecutor was become such a powerful Preacher, verse 21. and wondring as much at the change of this young Saul, as they did at that of the old Saul, saying with astonishment, [Is Saul also among the Prophets?] 1 Sam. 10.11. So here [Is Saul also among the Preachers?] quantum mutatus ab illo! Oh the change, &c. Hereby the Almighty power of the Lord Jesus was made manifest unto many, to whom the Ministry of this sudden and strange Convert became the more effectual, so that they glorified God in him, Gal. 1.23, 24. (2.) His Adversaries were confuted in all their cavils, and their contumacy confounded: For this Teacher did so prove the Deity of Christs, by comparing Scripture with Scripture, and by laying down one place to another (as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies v. 22. like the Carpenter, who fits all the parts of his work together, that each may perfectly agree with the other, and then erects he his Fabrick by bringing all his pieces, and joyning them together each in his proper

place. This did this Metaphorical Builder, whose Grace grew bolder and greater by exercise and opposition, and who, quoting the Prophecies and Promises of the Old Te∣stament, shewed how exactly they were accomplished in the New, concerning Christ. This he spake with such evidence and demonstration of the Spirit, that they could not gainsay, or confute him; but resolve to hold still their cursed conclusions with utmost obstinacy, and (at least some of them) to answer by Arms what they could not by Ar∣gument, as will be made apparent by the sequel, when we come to the second Remark, to wit, his Danger for his Doctrine. N.B. Here we must suppose a long pause of time betwixt Paul's Doctrine first Preached at Damascus, and his danger of losing his life for it in the same City: For Luke tells us [it was after that many days] Acts 9.23. But himself expresly telleth us, that those many days were no less than three years, Gal. 1.17, 18. for so long a time did he continue his carrying on of Gospel-service there, ex∣cepting only his Journey into Arabia, which was nigh to Damascus, and 'tis supposed, that City did then appertain to the Arabian Kingdom. N.B. Luke in the Acts makes no mention of this Journey among those wild and barbarous Gentiles, nor of the Time when he returned either to Damascus again, or to Jerusalem, for he wrote not the Hi∣story at length, but only the principal passages thereof; therefore Paul himself sup∣plies that want, Gal. 1.17, 18. yet relateth he not how long he remained among those Rude Arabians (before his Return to Damascus) nor how he spent his time there: No doubt but it was in Preaching the Gospel.

Note from hence (1.) That Paul's first Preaching the Gospel to the Gentiles (which had hitherto been hid in those promises, Isa. 49.6. and Jer. 1.10, &c. And which Mystery was made known that it should be performed by Paul's Ministry, Acts 9.15.) was when he went here from Damascus into Arabia.

Note (2.) When the Gospel came thus into that Gentile Country, then was it most truly made Arabia Felix (as is the common name of one part of that Country) for happy is that Kingdom which hath the Gospel. When Paul came to Preach within those Tents of Kedar, he made them thereby as comely as the Curtains of Solomon, Cant. 1.5. The Rude became Rich by it.

The (3d) Note hereupon is, Behold here Divine tender compassion to a young tender Convert. This Saul, Christ calls him not forth to a Conflict presently after his Conversion, but he must have three years time wherein to settle, before he be drawn forth to suffer, for he must be inured to it by degrees. The skilful Armourer tryeth not a slender Piece of Armour with Musket-shot; nor doth the judicious Lapidary hammer his softer Stones upon the hard Stithy or Anvil; nor doth the discreet Hus∣bandman turn the Wheel upon his Cummin, or the Flail upon his Fitches, Isa. 28.26, 27, 28. God proportions the burden to the back, and the stroke to the strength of him that beareth it, sparing his suffering Servants, as a Father spareth his own Son that serveth him, Mal. 3.16, 17. Though Bread-Corn be bruised, yet must it not be so mauled, as as to be marr'd. Thus Saul was spared for a long time before he was exposed to dan∣ger. He must be like Moses, the promulgator of the Law, who for fear did flie out of Egypt into Arabia before he was call'd forth to grapple with Great Pharaoh. So this grand Promulgator and Publisher of the Gospel must retire out of Damascus into Arabia al∣so, where he was (as it were) Case-hardened for his ensuing Tryals. N.B. No sooner is Saul returned out of Arabia unto Damascus again, but immediately most eminent dan∣ger attended him; wherein two things are most remarkable. (1.) By whom this dan∣ger was created, Acts 9.23, 24. And (2.) By what means he escaped it, verse 25.

First; The creators of this danger to Saul were his former Adversaries, whom he had put to silence, and so confounded, verse 22. that they resolved then (as before) to answer him by Arms, because they could not by Argument; fraud or force, being the best Mediums of Dispute with a baffled Antagonist. Oh how long did Anger (as Solo∣mon saith, Eccles. 7.9.) rest in the bosom of those fools! For no lesser a time than about three years (as some suppose.) If the Quarrel was started (as is probable enough) at his first Entrance into the Ministry. N.B. Now upon his Return again, how were their Souls sowred (as the Lump is by the Leaven, and the Vessel is by the Vinegar) by this so long continuing Anger corrupting their hearts wherein it rested. This sowre Sa∣taniz'd Spirit stirred them up to lye in Ambush for his Life; which some faithful Friend or other (the design taking wind) discovered to him; and though they watched the Gates night and day with a purpose to kill him, had he passed forth (so that there was no way in their Apprehensions for making this escape) yet the Lord delivered him.

Secondly; How, and by what helps? This is more largely related by himself, 2 Cor. 11.32, 33. than it is here by Luke. There it is intimated that those cursed Jews, whom

Saul had confounded by dint of a convincing Disputation, had informed Aretas the King (who was now in War against Herod the King, for putting away his Daughter to make room for Herodias) that Saul was come thither as Herod's Spy, therefore did his Souldiers watch the Gates to apprehend him by the Order of Aretas's Substitute: Yet by the help of those Christians who dwelt in Damascus, he was let down in a Basket by the Wall, so escaped he from their bloody hands.

The second place of Saul's exercising his Apostolical Office among the Jews (for his work in Arabia was among Gentiles, and not Recorded in Scripture, to which I am confined) was Jerusalem, as his first was Damascus. Saul's Journey to Jerusalem at this time hath many great Remarks; As

First; He went not to this place, until he was forced thither by flight from Damas∣cus, for saving his own life, for which he had the Lord's Warrant to do, Matth. 10.23. and which all Casuists do approve of, when Persecution is personal, especially leaving likewise a sufficient supply behind him. N.B. Nor did Saul sin in this escape, though it was done against the Roman Law, which forbad all leaping over the Walls of a City or Garrison. For Tully himself tells us, that [Loges semper ad aequitatem flectendae sunt] Laws must always be interpreted in a sense most leaning to Equity: And Apices Juris non sunt Jus; the sense of the Law is the Law, and not always the Letter. Besides, God's Glory, and the good of Souls were more concerned in Saul's life (whose Aposto∣lical work was but now in the Embrio) than to have it sacrificed to a quaint Punctilio of Obedience to an Humane Law made upon a meer Heathen Politick consideration. God hath not set his Ministers as standing Marks, or Butts to be shot at, &c. therefore was Tertullian too rigid in condemning all kind of flight in times of Persecution. Saul fled both by the consent, and by the help of the Church here.

The second Remark is; Nor did Saul resort now to Jerusalem that he might receive an Apostolical Commission from the Colledge of Apostles there, for that he had re∣ceived three years before by an immediate Revelation from Christ himself, and of this himself gives a large and liberal account, Gal. 1.16, 17, 18, 19. where he saith that he upon his Conversion conferred not with flesh and blood, namely, not with his own carnal Rea∣son (which is an evil Counsellor in spiritual matters) only, but also, not with any mor∣tal Man, no not with the Colledge of the Apostles, whom he calls [Flesh and Blood] agreeable to Matth. 16.17. 1 Cor. 15.50. Ephes. 6.12. and Heb. 2.14. Intimating hereby, not only, that he did not oppose his own carnal Reason to that extraordinary command he had personally and plainly received from Christ himself (which would have been no better than down-right Rebellion) but also, that he did not learn the Gospel (which he Preached) from the Apostles, for he had Preach'd it three years before this Journey to Jerusalem; and when he now came thither, he staid there but fifteen days, which could not be a time long enough to learn such a profound Mystery in: Nor did he then see any of the Apostles, save Peter and James; for probably all the other Apostles were either scattered from Jerusalem (at Saul's first Journey thither) by Persecution, or they were attending their particular Charges of Apostleship, in other places, according to Rom. 12.7. Yea, so far was he from learning any thing from Peter, that he tells how he withstood him to the face afterwards, Gal. 2.11, &c.

The third Remark is; When Saul came near to Jerusalem, neither his Conversion, nor his Call to Preach the Gospel were heard of there, insomuch that the Disciples in that City were afraid to admit him into fellowship with them, Acts 9.26. for he was not known by face to them, or to the Churches in Judaea, Gal. 1.22. So far was he from learning the Christian Religion, much farther from receiving his Apostolical Autho∣rity from them. The Reasons of their not knowing him as a Convert, and as a Preacher, &c. (though they all knew him too well by smarting experience as a Perse∣cutor, when he made such havock among them, Acts 8.3.) may probably be supposed to be these: (1.) The great distance betwixt Jerusalem and Damascus, being an hundred and twenty Miles, or six days Journey. (2.) The little correspondence betwixt those two Cities, while the two Kings, Aretas King of Damascus, and Herod King of the Jews waged War against one another (as before) which must intercept all interchange of Letters. (3.) The Persecution that then Raged at Jerusalem, might discourage the Converts of Damascus from having any concourse or resorting thither. (4.) But above all, the Remoteness of Arabia (where Saul might spend some considerable part of his three years absence) from Jerusalem, betwixt which two places there could be but little Commerce: Therefore those Disciples (who had formerly felt his Raging Fury) might justly be afraid of taking him into intimate communion with them, though his Rage had been three years ago. He must be a Probationer for some time before his

Admission into Church Communion. Our Lord himself would not lightly commit himself to any, John 2.24. And this same Paul (that stood some while Probationer here) com∣mands Timothy to lay hands suddenly on no man, 1 Tim. 5.22. Too much open-hearted∣ness and easie credulity, is an Argument of folly. 'Tis a Fool (with Solomon) that be∣lieves every word, Prov. 14.15. [Fide, Diffide] be not light of belief: We must try those, we mean to trust: The best that can come of Rashness, is Repentance.

The fourth Remark is; Barnabas made way for his Entertainment, Acts 9.27. who is supposed to be Saul's Fellow-Pupil under their Tutor Gamaliel, so might better know him than others not to be addicted to lying, and probably might hear some account of his Conversion, because in the dispersion of the Church, Acts 8.1. Barnabas also was forced to travel abroad towards Damascus and Arabia, &c. but especially being a Man full of the Holy Ghost, Acts 11.24. (as well as a Son of Consolation, as his name in Hebrew doth signifie; and well qualified to comfort those that might be cast down, Acts 4.36. He was stirred up by the Spirit of God to present Saul to the Church, and to acquit them of those Jealousies they harboured against Saul, which he did by three Arguments. (1.) Because he had seen the Lord Jesus in the way as he went to perse∣cute the Saints at Damascus. (2.) Because the Lord had then spoken to him with a strong hand (as he did to the Prophet, Isa. 8.11.) and made a mighty and marvelous change upon him, turning the stream of Persecuting, into Praying and Preaching work in him: And (3.) Because he had (upon this true and thorough change) Preached the Gospel boldly and publickly (which before he accordingly had persecuted) at Da∣mascus, and in Arabia, that Jesus was the Christ, and the true Messiah. N.B. Hence learn, that in case of Modesty or Bashfulness, any good Man (such as Barnabas was, Acts 11.24.) may declare for another (in order to Admission of Members into a Church) the great work of Grace upon their hearts, who are too fearful to declare it themselves. This Testimony of Barnabas, concerning Saul, was fully satisfactory, not only to the Church of Believers, but also to the Apostles, Peter and James, Gal. 1.18. who were the two Apostles of the Circumcision, and therefore abode in Jerusalem and Judaea, while all the other Apostles were at this time gone abroad to lay the Founda∣dations (probably) of other Churches in other Countreys. Hereupon all suspicion concerning Saul was removed: He was now freely, and with the Right hand of Fel∣lowship received, familiarly conversant with them in his Egress and Regress, verse 28. and not only so, but he Preached boldly, verse 29. as Barnabas had said, &c.

The fifth Remark is; Opposition is the evil Ghost that haunts and dogs the Gospel every where, and to Preach it powerfully, is the high way to contract the ill will of an evil World upon the heads of such Preachers. No sooner had Saul made good that Testi∣mony which Barnabas had given of him in Preaching boldly at Jerusalem (as he had done at Damascus) and in Disputing with the Hellenists on Graecians in Defence of Christ and his Gospel, but presently these Antagonists lay in Ambush to take away his life, verse 29. N.B. If it be asked why these men sought to kill Saul rather than Peter, James, Barnabas, or any other that was now at Jerusalem, &c. the Answer is, because Saul himself was an Hellenist, though born of Jewish Parents, yet in the Graecian Coun∣trey (to wit, in Cilicia at Tarsus, Acts 21.39.) and once one of these Adversaries own Colledge, who raised that bloody Persecution against Stephen, Acts 6.1, & 9. whom then Saul prompted on to that Persecution, &c. but now he being turned Christian, and desirous to give an Antidote to them unto whom he had formerly given Poison, indea∣vouring to save their Souls (by his Apostolical Office) which he had helped to destroy: This inraged them, they looking upon him as an Apostate from them, and no Apostle to them, then did they seek his death, having first given out (as Epiphanius testifies) that he turned his back on the Jewish Religion, meerly out of a pang of Discontent, be∣cause he could not obtain to Wife the High-Priest's Daughter. N.B. Thus they learnt of their Father the Devil, first to be Lyars, and then Murderers, John 8 44. They (according to the Proverb) designing to kill a Dog, make the World believe first that he was mad: And thus the Jews at Jerusalem were not one Button better than those at Damascus; neither Barrel was better Herring: Both in both places laid siege for Saul's life. He, that with those Hellenist Jews had contrived the stoning of Stephen, finds this place too hot for him to stay in more than fifteen days, or two weeks, but is forced by his former Com-Rogues to flie for his own life. N.B. Hereby was verified to him the truth of Christ's words concerning him [how great things he must suffer for my Name's sake] Acts. 9.16. And indeed scarce ever were so many sufferings heaped up upon one Man (as himself reckons them, 2 Cor. 11.23, &c.) both through the hatred of his own Countrey-men the Jews, and the Fury of the blind Gentiles; he suffered as much

sever he caused others to suffer, yet the Lord delivered him out of all his sufferings (till his work was done) according to that precious promise, Psal. 34.19. N.B. Here also the Brethren were instrumental, in Christ's hand, to work Saul's second Deliverance at Jerusalem (as they had been at Damascus, Acts 9.25. in his first) for 'tis said, verse 30. when they knew how the Hellenists sought to slay Saul, they gave him a lift out of their way, by bringing him down to Caesarea, and sending him forth to Tarsus (his own Na∣tive Soil) where he might Preach the Gospel to his own Countrey-men, and where they might hope he would be safer among his own Friends and Relations.

The sixth Remark is; The Rest and Peace of all the Gospel-Churches from former Persecu∣tions, as the marvelous issue and upshot of all the premises. The Lord most graciously grants to his Church Militant a time of Peace, as well as a time of Persecution: He will not chide nor contend for ever, lest the spirits of his people fail, and the Souls that he hath made, Isa. 57.16, 17, 18, 19. where is shewed, (1.) That a little correction satisfies a loving Father for a great fault of his dear Child, Psal. 103.9, 13. (2.) When the Child swoons under scourging, then our heavenly Father lets the Rod fall down, takes up his Child, and falls a kissing it, to fetch life into it again, Jer. 31.18, 20. (3.) Tho' God see his Children's crosses, and could be as cross as they for the hearts of them, Psal. 18.26. yea, tho' those poor blindlings blunder on without fear or wit, neither benefited by blows, nor humbled by frowns, through and for their frowardness, laying nothing to heart, yet God speaks God-like (for it is not after the manner of men to speak so, 2 Sam. 7.19.) I have seen his ways, (froward enough) yet I will heal him, Isa. 57.17, 18. I will save them with a Non-obstante, or Nevertheless. Psal. 106.8. If I save them not till they seek me, they'll never be saved: I will do it for my Name's sake, Ezek. 20.8, 14, 22, 44, &c. N.B. This 20th of Ezekiel is the sum both of the Law and of the Gospel: In which God sweetly and interchangeably mixeth words of wrath with words of mercy to his God-provoking people, (1st.) Saying (as it were) though sometimes I swore to be the Lord their God, verse 5. espying out a Land for them (finding it out by diligent search, Numb. 10.33.) even the choicest of Lands, verse 6. as a Father finds out a fit Seat, a fit Wife, and fit all things for his First-born Son; so did I for Israel my First-born Son, Psal. 89.27. Exod. 4.22, &c. Yet they rebelled against me, verse 8. I might say to them what I pleased, but they would do what they listed, always resisting the Holy Ghost, Acts. 7.51. insomuch that I had as much ado to forbear killing them, as ever I had of killing Moses for neglecting to circumcise his Son, Exod. 4.24. Now comes in (2dly.) That sweet Divine matchless [Notwithstanding] in those words of mercy, [But I wrought for my Name's sake] verse 9. Here God stems himself from pouring out his Fury, which he seem'd to be resolved before to do, as Hos. 11.8, 9. How shall I give thee up? &c. His Mercy catches hold of the hands of, and triumphs over his Ju∣stice, James 2.13. and that upon this consideration, lest the Heathen should say [me non voluisse, aut non valuisse eos educere] That I either would not, or could not bring them out of the house of Bondage, Deut. 9.28. This Reproach would greatly redound to the dishonour of my great Name. Again (3.) When upon new provocation by pol∣luting God's Sabbaths, verse 13. then the same motive to Mercy is renewed, verse 14. And again (4.) It comes in with a [Nevertheless] v. 17. and 22. as one withdrawing his hand, when just ready to strike. And lastly; 'Tis again repeated upon renewed provocations, v. 44. All which sheweth,

1. That all Divine Dispensations for his Church's Deliverance, flow freely out of God's free Grace and meer Mercy, for his own Name's sake, and not for our merit.

2. Hence may it well be hoped, God will deal mercifully with the Reformed Churches in Europe, though they (alas!) be much deformed, and ill-deserving, because of the dishonour that will redound to his own great Name, if he do not deliver them.

3. The same great and gracious God, that by an high hand, and an out-stretched arm, brought Israel out of Egypt literal, and then, notwithstanding their many murmurings, &c. in the Wilderness (where God was not a Wilderness to them, Jer. 2.31. but furnish'd them with Bread from Heaven, and with Water out of the Rock, &c.) And in Ca∣naan (where they drove the Trade of Rebellion, as they had done of Provocation for forty years long in the Wilderness, Psal. 95.8, 9, 10.) yet God did not deal with them according to his ordinary Rule of Justice, but according to his Royal Prerogative of Mercy: So hath he as mightily and marvelously brought England out of Egypt Mystical, Rev. 11.8. and accordingly will (we may hope) save us from returning thither for his Name's sake. See Deut. 17.16.

4. 'Tis is our most prevalent Argument in prayer, to cry with Joshua, [And what wilt thou do unto thy great Name?] Josh. 7. v. 8, 9. And with Moses, What will the Nations

say? Numb. 14.13, 16. and 20. God is tender of his Glory, and so should we be, who (as it were) quarters Arms with God: He will suffer in the glory of his Power and Truth, if it go ill with his Israel. We should desire more that God may be glorified, than that our selves may be gratified. 'Tis the ingenuity of Saints, to study God's share more than their own, and to drown all By-respects in his honour, believing, when things are at worst, that Christ's Cause shall prevail. God's [Nevertheless for his Name's sake] may save his People when most unworthy to be saved, that he may make his mighty Power known, Psal. 106.8. The Lord hath his own Glory to look to, as well as to punish presently his provoking People▪ See also Psal. 78.38, 39. God stirs not up all his wrath, 'tis only some few drops; God sheds not the whole shower, &c.

CHAP. X. Of Peter's Miracles at Lydda and Joppa.

AS the Sacred Record leaves the Relation of what Saul (after call'd Paul) spake, acted and suffered till afterwards, and now returns to Peter's Relation upon the same three heads. (1.) What he said. (2.) What he did. (3.) What he suffered, where∣of in all these respects we have related some account during the Infancy of this Gospel-Primitive Church at Jerusalem, in the five foregoing Chapters, &c. Accordingly must this History do, following the Conduct of that Divine Thread in the intricate Labyrinth of this following Discourse. As the Sayings of Simon Peter are found intermixed with his Doings in the former Narratives of him, before the Story of his first and second Sufferings: The same Method must be observed here, reducing those three heads (for brevity's sake) into two, to wit, Peter's Doings and his Sufferings, with his Sayings among hands.

1. Peter's Doings in a new Journey from Jerusalem were three great things. The first is the healing AEneas of a Palsie at Lydda. The second is the raising Dorcas from the Dead at Joppa: And the third, his opening the Door of the Gospel to the Gentiles in Caesarea, &c.

In the first of these (Recorded, Acts 9.32, 33, 34, 35.) are remarkable, 1. The Time when; 2. The Place where; 3. The Person healing; 4. The Party healed; 5. The Manner how this Miracle was wrought; 6. The Effects.

The Remarks hereupon are as followeth.

First; The Time of Peter's working this Miraculous Cure upon the Palsie-man, must be, when there was a calm of Rest and Peace from Persecution come upon all the Churches which was procured not only by persecuting Saul's Conversion into a Praying & Preaching Paul, (who had been the principal Incendiary of the Church's Persecution) but also by this Preaching Paul's Dismission from Jerusalem to Tarsus, v. 30, 31. For, as he had been, of all Persecutors, the most obnoxious person to the Persecuted Churches formerly; so now was he become (upon this wonderful change wrought upon him) the most obnoxious person to his Quondam Companions, his former Fellow-Persecutors: For these sort of men were implacably incensed and inraged against him, for his so zealously Preaching that Gospel which he had as zealously persecuted; therefore did they with the greatest Spite, and most vigorous Rigour prosecute him (as an Apostate from their Colledge) above all the other Apostles, but when he was seasonably sent away out of the Reach of the Sanhedrim into Caesarea, &c. The Storm of Persecution was thereby becalmed: This calm season draws out Peter to pass through all quarters to visit the Saints, that he might confirm them in the Faith, and establish a Ministry among those Churches newly planted by the dispersed Disciples, v. 32, Acts 9.

Secondly; The Place where, was Lydda, which was one of those places Peter passed unto to visit, &c. a famous City in former times, not far from the Mediterranean Sea, upon the West Bank of Jordan: Oh wonder! how Christ hath his Saints scattered and planted in Cities and Countreys, &c.

Thirdly; The Person healing was Peter; this was not the first healing Miracle that Peter had wrought by the power of Christ; for before this, he had cured the Cripple that was born lame (not lamed by any violent casualty) Acts 3.2, 7. and that had been lame forty years, Acts 4.22. as above. Besides, we find Acts 5.15. how the shadow of Peter wrought wonders. N.B. The like whereunto we read of Paul after, Acts 19.12. not as if the shadow or garment, or the body of these Apostles had any inherent

vertue in them to heal Diseases, and to cast out Devils; but that the power of helping the Distressed, was now so abundantly poured out, at this Effusion of the Holy ••host, upon them, insomuch as these weakest and improbable means were made soveraign and effectual to work Miracles, that the glory of those wondrous works might not be attri∣buted to such contemptible things, but to the blessed Messiah now gloriously exhibited. N.B. Moreover, such prodigious Products from such unlikely means, did not only de∣monstrate that the power was of God; but it was an accomplishing of Christ's Promise to them, that they should do greater works than he had done, John 14.12. by which Providence the Gospel was much more propagated: To which may be added, that Peter there was in conjunction with John in healing that begging Cripple, but here he acts alone by himself.

Fourthly; The Party healed was Aeneas, who is described (1.) By his Name, suppo∣sed to be a Jew, tho' living now at Lydda, whom the Jews call'd Hillel, but the Greek-Lyddians call'd him Aeneas. (2.) By his Disease, a dead Palsie, which had taken away the use of his Limbs, so that he became a Clynick, and lay Bed-rid. (3.) By the An∣tiquity of his Disease, [Acts 9.33. he had kept his Bed eight years.] All this is Recorded, not only to declare the certainty of the History, but especially the difficulty of the Cure, and the excellency of the Miracle; Omnipotenti Medico nullus insanabilis occurrit Morbus. To such an Almighty Physician as Jehova is, no Diseease is found incurable, Exod. 15.26.

Fifthly; The Manner how this Cure was wrought, is related, verse 34. Acts 9. which contains, (1.) Peter's command in the Name of Christ, wherein he promiseth Reco∣very to this Paralytick, suitable to our Saviour's saying, Mark 2.9. and John 5.8. in the like case to demonstrate the perfection of the Cure, in being now able to make his Bed. Peter acts not here by his own power, but lets this lame man know whom he should acknowledge for his Benefactor, himself being but the Instrument in Christ's hand. And (2.) The Paralytick's Cure, thereby, [He immediately arose] together with the Word there went forth a power, Luke 5.17. As Peter was assured of this, so the Paralytick did experience it; for he felt the dolorous Distemper by the Resolution of his Nerves de∣part from him in an instant, and that now he was inabled to arise and to cast up his Bed; (whereof he had now no such need as formerly for eight years.) All this did declare that the Cure was done by a Divine Power, seeing Nature and Art acts in Time, and by Degrees, but he was cured immediately, and that perfectly also, insomuch as he was made able to make his Bed, the best discovery thereof to all.

Sixthly; The Effects hereof, namely, upon the many Spectators of this Miracle [All that dwelt at Lydda and Saron saw it, and turned to the Lord] verse 35. Acts 9. The Hebrew is Sharon, a place that had most fruitful Fields, Isa. 33.9. 1 Chron. 27.29. but now it became Christ the Rose of Sharon indeed, Cant. 2.1. For this Providence became an Ordinance to the Inhabitants of that City, 1 Chron. 5.16. (not far from Lydda) for hitherto they had been erroneous in Fundamentals, so had turned their backs of Christ, but now were both Inlightened and Inlivened to embrace his Truth.

The second great Miracle Peter wrought in this his Journey from Jerusalem (when he went thence into all quarters to visit the Saints, and to confirm them in the Faith, Acts 9.32.) was his raising Dorcas from the Dead at Joppa, which Miracle is described by six Circumstances.

The first is the Person upon whom this Miracle was wrought, by Peter; the personal Object whereof hath sundry Demonstrations; As (1.) By her Name, which is two∣fold, Tabitha, so call'd among the Jews; and Dorcas, so call'd among the Greeks; both names signifying a Doe or Roe-Buck; and as she was espoused to Christ, no other she was to him than as a loving Hind, and pleasant Roe, Prov. 5.19. (2.) By her Profes∣sion, she is call'd a Disciple of Christ. (3.) By her Practice and Manners, she was rich in good works (which are the best Riches, last longest, and go farthest; for they follow us into another World, Rev. 14.13.) She is commended for her Beneficency, and for her Liberality, Acts 9.36. And (4.) By her Disease and Death, verse 37. N.B. A dear Disciple may be diseased and die; Mary and Martha send this word to Christ [Behold he whom thou lovest is sick, yea and dead too] John 11.3, &c. Christ's Love, and Saint's Death, as well as Diseases, may well enough hold a consistency; as here also in this dear Dorcas, whom, when dead, they had washed, not only to fit her for Burial, but espe∣cially to shew their hope of the Resurrection, which would change that vile Body like Christ's glorious Body, Phil. 3.21.

The second Circumstance is, the double occasion, (1.) The Ficinity of the place, Joppa, a Port-Town, and very beautiful (call'd so from the Hebrew Japhah, signifying fair, or a fair Haven) most memorable for Jonah's taking Shipping there, when he would

flee from God, and decline his Message, Jon. 1.3. expresly said to be nigh to Lydda, verse 38. Acts 9. The second occasion was, the Intercession of the Disciples, who were sen∣sible of the great loss they all had in the death of so good a Woman; therefore sent they speedily for Peter, not only to come and comfort those who were most concerned in the loss, but also by the Direction of God's Spirit they were not without hope, that this pious Woman might be zecovered by Peter, and so remain farther profitable to the Church; hereupon they request his haste in coming to them before her Burial, which now they were preparing for; this is an evidence of such an hope.

The third Circumstance is, the moving Cause of this Miracle, which was the doleful Lamentation made by Widows for the loss of this good Woman, who used to cloath them, verse 39. There was no need here of hiring Mourning-Women, Jer. 9.17.

The fourth Circumstance is, Peter's management of this mighty Miracle, in raising the Dead, which consists of Deeds and Words. First Peter's Deeds, as it might seem a strange Request in those People to send for Peter upon any such extraordinary account of giving life to the dead, which was never done before since Christ's Departure; so it might seem no less than presumption in Peter to undertake it: But undoubtedly the same God (who had appointed this Miracle to be wrought for the advancement of his own glory, and the manifest confirmation of the Truth of the Gospel) so wrought in the hearts both of the People, and of Peter, that both the one and the other did what they did out of a particular Faith: But more particularly, three things Peter did; (1.) He put all persons forth that would distract him with their immoderate mourning in his praying work, as Elisha did, 2 Kings 4.33. not only, that he might pray with∣out interruption, but also to testifie, that he might avoid all appearance of ostentation, or seeking any vain glory: This likely he had learned from his Lord, Mark 5.40. (2.). He kneeled down, which recommends to us that Reverential Posture in our praying to the great God, as stoned Stephen did, Acts 7.59, 60. Though he was in a standing posture when he prayed for himself, yet kneeled he down when he prayed for his Ene∣mies. This is the posture used in most earnest prayer. Stephen was more assured of his own Salvation, than of his Stoner's Conversion, therefore did he more earnestly (or at least as much) intreat God for it. (3.) Peter prayed, verse 40. to shew that his power of raising the Dead, was only precarious, and not his own originally: He could do no∣thing of himself, therefore betakes he himself to prayer, that he might obtain an Abi∣lity from above to restore her to life.

Secondly, The Words; What Peter said? [He turning himself to the Body or Carcass, and said, [Tabitha arise.] This he spake with a full assurance that his prayers were heard, and would be actually answered, and according to his effectual fervent prayer it was done, for, she opened her Eyes (the evidence of Life restored) and sat up, seeing Peter.

The fifth Circumstance is, the Witnesses, the Saints that sent for him, &c. Peter helped her with his hand to rise up, and he handed her to them perfectly recovered; for all God's works (as was this Cure) are perfect, Deut. 32.4.

The sixth Circumstance is, the Event, which redounded more to the benefit of many Souls, than to the single Body of this revived Woman; for by this Means and Miracle (which no man could work, but who had God with him) many believed in the Lord, Acts. 9.41, 42. This was the great end hereof, more for the good of others was she raised, than her own. Now old Jonah was not so famous at Joppa, as was this Bar-Jonah, or Peter; for Jonah was but raised out of the Whale's Belly, but this Bar-Jonah became a Raiser out of the state of Death; who, when he had by this Miracle prepared the Ground, tarryed many days there, to sow the Seed of the Word into this prepared Soil, instructing them in the Truth, and confirming them in the Faith, till Cornelius sent for him, verse 43. Acts 9.

The third mighty work which Peter did by the help of Christ, was his carrying the Gospel over to the Gentiles, beginning with Cornelius the Centurion, whom with his whole Family he converted to the Christian Religion, &c. In this wonderful Conversion (which was the principal first-fruits of the Gentiles, though there were some few glean∣ings before) three parts are mostly remarkable; First, The Object; Secondly, The Or∣gan; And thirdly, The Idea of it in manner, form and means.

First, Of the Personal Object, it was Cornelius, who is described three ways Acts c. 10. His first Character is drawn from his Occupation and Quality; he was a Souldier by Cal∣ling, and of the highest Rank, a Commission-Officer, as a Centurion, having an hundred Souldiers under his command and conduct, verse 1. His second Character is taken from his Conversation, wherein he is commended both for his Piety (which he demonstrated not only by his charitable and plentiful Alms, but also by his fervent and frequent Prayers,

verse 2. and for his Obedience in performing all that God commanded, verse 7, 8.

His third Character is, the description of that eminent and extraordinary Priviledge, or Divine Vouchsafement, wherewith God was pleased to dignifie this Gentile Souldier and Centurion in the first place, namely, with an Angelical Vision. In this Vision of an holy Angel sent from Heaven as God's Embassador to him, with the glad Tidings of Salvation to him and his Family, and so to the Gentiles in general.

There be two particulars principally remarkable; the first is, what Cornelius saw, v. 3. wherein is related, both when and how he saw this Vision. The second is, what he heard in it, to wit, the words that this Angel spake to him; which speech hath a two∣fold tendency. (1.) 'Tis for incouraging the Anxious Soul of this Souldier, who had long wanted relieving succour and support, verse 4. And (2.) 'Tis for directing him what to do for his future and fuller settlement, verse 5. This is the first part of this Divine Record concerning Cornelius. The famous Remarks whereon are these that be genuinely deduced.

The first is a deduction from the manner of life this personal Object Cornelius led, namely, the life of a Souldier, which is commonly the rudest sort of life, yet was it not so in this man: Teaching us, that all Souldiers are not Rude, but some may be Reli∣gious and truly so. Souldiers indeed are so generally licentious, rapacious, and of so rude a deportment, that a Poet hath scandalized the whole Tribe, giving this black Character of them,

Nulla Fides, pietasque Viris qui castra sequuntur.

No Faith, nor Piety can be found in Souldiers that follow Camps.

'Tis sad when the Sword is seated in such mad-men's hands, &c. However, this Cor∣nelius confuteth that Poet's scandal. 'Tis true, John Baptist look'd upon this sort of men, as necessary to be caution'd with his Austere Document [Do Violence to no Man, &c. Luke 3.14. The Austerity of this Preacher the Baptist, doth not condemn that course of life, to wit, the Imploy of a Souldier, but only Regulates their Behaviour therein, letting them know, that all violent shaking of peaceable People by the shoulders (as the word signifies) Luke 3.14. All insolent plundering to mend their short pay, and to spend luxuriously upon themselves (with such other extravagant exorbitancies which the Roman Souldiers used in their Garrisons over conquered Countreys and Cities) must be left, if indeed they would bring forth fruits fit for evidencing the Truth of their Repentance, which they heard he Preached to them, and so hardly pressed upon them, Behold this Souldier (who was of Felix's Guard at Caesarea, &c. Acts 23.24.) was a Devout Man.

The second Remark is; 'Tis a good evidence of true Devotion, and of the Religious Fear of God, when a Master obligeth all his Family to observe the same Family-duties in the fear of God with himself, as much as in him lieth. This was God's commenda∣tion of Abraham [I know that he will teach his Children and his Servants the knowledge of my ways] Gen. 18.19. And David would testifie his sincerity, by his being sacredly serviceable to his Sons and Servants at home, Psal. 101.2, &c. in a faithful discharge of that Family-Trust committed to him. A good Housholder is like the Bee, which, whatsoever Honey it gathers abroad, brings home to the Hive and House. The lips of the Righteous feed many, Prov. 10.21. those under his own Roof especially. N.B. Every man is in truth what he is at home: He is really, what he is Relatively. Follow Hypo∣crites home to their Houses, and there you shall discern what they are: Like Stage-Players, who act the part of Noble and honest persons while you look on them upon the Theatre, but follow them to the Tyring-Rooms (where they divest themselves of their borrowed Robes) then are they discovered to be but Shabby-persons, and the vilest of Varlets. This conscientious Cornelius was therefore Really, because Relatively Religious. As he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Devout Man, Acts 10.2. a right Worshipper, as the Greek signifies, not resting in the King's Religion (which was Heathenism, as the Melchites, which Nicephorus mentions, who would be of the King's Religion, whatever it was, so had their name from Melech, Hebr. a King, or as the Herodians, Matth. 22.16. who were meer Courtiers, joyning in a conformity to Herod (the Conquercur's) Religion, which was a Mongrel hodge-podge of Heathenism and Judaism, Mark 8.15. So this Centurion, tho' not circumcised (which was not imposed upon the Gentiles, Acts 15.10, 24.) yet forsook his Gentile-Idolatry, and devoted himself to the Worship of the true God, be∣coming a Proselyte of the Gate (observing the seven Precepts of Noah, and lived with∣out any offence to the Jews, and others call'd Proselytes of the Covenant, who sub∣mitted

to Circumcision, and the whole Mosaick Paedagogy. Yea, he not only stands Re∣corded in Scripture with a famous Character of being a Religious Man in his private Devotion betwixt God and his own Soul, but also in his Relative Duties, and more pub∣lick Family Exercises: This good man will not go to Heaven alone, but would have his Houshold to go with him thither.

The third Remark is; Oh how good God is to those that fear him! The Lord would not let this Religious Souldier lose his labour in the practice of his Piety, but Respects, Records, and Rewards all: Though this man was no Jew, nor lived under the Law, no not so much as a Proselyte, as some say, because the Jews at Jerusalem cavilled at Peter's Application to him, whom they looked upon no better than as an Heathen, yet the great and gracious God (who is no respecter of persons, Acts 10.34.) had respect to this man's person (as he had to righteous Abel, Gen. 4.4. Heb. 11.4. Matth. 23.35.) First God had respect to his Person, and then to his Performance. It may justly be mar∣veled at, how this man (a Gentile) came to this Religious Devotion, especially to such an high pitch of Piety, as to abound so, both in his much Alms to poor People, and in his many Prayers to the Almighty God. As this People to whom he gave much Alms, were principally Jews, whom he had the greater kindness for, because they worshiped the True God: So his Prayers are commended here with a double commendation, Acts 10.2. (1.) From their Object, He prayed not unto dumb Idols, with the blind Hea∣then, nor to Creatures, Saints or Angels) with the superstitious Romanists, but to Jeho∣vah the great Creator. And (2.) From their perseverance; he prayed not by certain fitts, and sudden starts, in some pang or passion, as of fear or danger (thus did even Jo∣nah's Heathen Mariners devoutly in a Storm, &c. Jonah 1.6. but he prayed always, or at all times, not taking time in a natural sense, for then he must have neglected all other duties. N. B. God will not have our General Calling to justle out our Particular. There is a time for all things, and every thing is (saith Solomon) beautiful in its sea∣son, Eccless. 3.1, 11, 17. But he prayed always, taking time in a moral sense, for the seasons and opportunities of that duty. This he would not neglect, whatever else he neglected, gaining some suitable hours for secret communion with God, and endeavour∣ing to keep his heart alway in a praying frame, and in a devout disposition. Thus Rom. 12.12. Eph. 5.20. and 6.18. Col. 4.2. are to be understood, to be constant and in∣stant in prayer, earnest as Hunting Dogs, who give not over pursuing their Game till they do gain it: While Prayer stands still, the Trade of Godliness stands still also. Nor may we say with Austin, that Peter laid the Foundation of Cornelius's Faith; for, without Faith it is impossible to please God, Heb. 11.6. Therefore must it be asserted that this Centurion had the seed of Faith at the least, and some saving knowledge of the Messiah (who was vulgarly discoursed of at that time in Jerusalem) otherwise neither this man's person, nor his prayer, could have pleased God, much less so rewarded for being so faithful in his little, Matth. 13.12. as to have first an Angel, and then an Apostle sent him for his farther Instruction and Comfort.

The second part of Cornelius's Conversion, is the Organ or Instrument, namely, Peter the Apostle, who undertook a special Journey to convert this Gentile: Wherein the Causes and the Accidents are to be considered.

First; The Causes of Peter's Journey and Passage from Joppa to Cornelius the Centu∣rion in Caesarea, which be twofold: (1.) The Remote Cause, to wit, Peter's Vision, which is described in all its Circumstances, as time, place, manner, matter, and end, Acts 10.9, 10, 11, 12, 13, 14, 15, 16, 17, 18. but the principal and proximate Cause was both Divine (in God's commanding him to go, verse 29, 20.) and Humane, by the Embassage whereby Cornelius call'd for Peter to come, verse 17, 21, 22, 29. Peter obeys the Call both of God and of Man, verse 21.

Secondly; The Accidents hereof are three; (1.) Who were his Companions, verse 23. (2.) How he was Expected, verse 24. and how Entertained, verse 25, 26, &c.

The Remarks hereupon are these; First; The Apostle must be the Organ of Cornelius's Conversion, and not the Angel that appeared to him. The Angel indeed told Cornelius of the Acceptance of his Person and Performance (which he might know (as having not only a natural knowledge that attends the Angelical Nature) and an experimental knowledge, beholding daily the manifold Wisdom of God in managing his Church as in a Mirrour or Looking-glass, Eph. 3.10. but also a revealed knowledge, as Dan. 9.21, 22, 23. and here) yet will not this Angel read a Lecture of Redemption to him, but refers him to Peter (as Christ himself had done to Ananias, Acts 9.10.) whom God had assigned to that work, therefore did the Angel resign to him here, tho' he could have instructed Cornelius in the knowledge of the Gospel, as well as those Angels, who

did first Preach it to the Shepherds, Luke 2.14. yet the Ministry of Men must be the means of his Conversion, God will have his own Gospel-Institution hononoured here∣withal, and will be heard in those men whom he appointeth to Preach, Luke 10.16. To contemn this Ordinance of God is dangerous.

The second Remark is; God doth not only know who are his, 2 Tim. 2.19. Acts 15. v. 18. but he knows their Names, Natures, Callings, Places of abode, &c. So here▪ [Call one Simon Peter, who lodgeth with Simon a Tanner, whose house is by the Sea side] Acts 10.5, 6. As God espies out for us the very places of our habitation, Ezek. 20.6. so can they not be unknown to him: And 'tis the comfort of all that fear God, to know that their Walls are continually before the Lord, who loves to look upon the both inside and out∣side of their dwellings, Isa. 49.16.

The third Remark is; When God hath a mind to shew his mercy to mankind, all Contin∣gencies (as to us) are made happily to concur by the over-ruling Providence of the great God. N.B. Thus on Cornelius's part; all things are most aptly accommodated towards his receiving the Gospel [he must be fasting, praying, verse 30. and thereby prepared to receive the Message of an Angel, &c.] And the same Providence at the same time (which might have happened at another time) disposeth all things on Peter's part to∣wards his coming to Preach the Gospel to him, who as yet did but rudely know Christ; notwithstanding, because the All-seeing Eye of God saw him seek the Lord sincerely, therefore all matters are ordered in a well adapted contexture for gratifying the truth of his desires more than the measure of them. This teacheth us, not only, that to him who hath, it shall be given to have more, Matth. 13.12. as to Cornelius here by Peter, who handed more knowledge of Christ to him; but also, that the prayers of the Saints are most pleasing of God through Christ, so that he Records them all in his Book of Remebrance, and will in his own time and measure (which are the best circumstances) most seasonably and satisfactorily give a gracious return to all their Re∣quests, which remain as a sweet Memorial ascended up to the Throne of Grace, Levit. 2.2. Psal. 141.2. Rev. 8.3, 4. and Mal. 3.17. N.B. Behold what a quick Return had this Gentile Souldier to his sincere Requests: Though there had been hitherto a parti∣tion Wall betwixt him (as a Gentile) and Gospel-mercy; yet must he now have a Divine Warrant by a Vision to send for Peter, and at that time also Peter must have the like Divine Warrant by a Vision to come to this Gentile, which his Lord had formerly forbid to do, Matth. 10.5. even distant and distinct casualties come here together in a commodious conjuncture.

The fourth Remark is; God frequently lets down a large Sheet-full of Dainties from Heaven to his hungry Children that are praying to him upon Earth, as he did to Praying Peter here; whereby he was prepared for this great work of calling the Gentiles.

In this Vision of Peter may be considered here (for more fully understanding it)

First; The Time when, not only at the sixth hour, or high Noon (which was one of their three hours of prayer, Psal. 55.17. Acts 3.1. and 10.3. Exod. 29.41.) but also, it was at the very juncture, when the godly Messengers from Cornelius were come nigh to the City, Acts 10.9, 10. They must come so soon as Peter was prepared, and not before.

Secondly; The Place where, upon the house top, &c. Their houses were flat-roof'd, for which they built Battlements about them, Deut. 22.8. Hither was Peter got to pray, that he might be farther off from the distracting noise of men, yet so much he was nearer God and Heaven in an open Air, for the better exercise of his Divine Contem∣plations, and probably to look toward the Temple, a Type of Christ) 1 Kings 8.30. Dan. 6.10.

Thirdly; The Frame wherein Peter was as to his Body, when he had his Vision, name∣ly, exceeding hungry, and would have eaten, verse 10. It is no wonder that now at Noon-tide he found his stomach began strongly to crave, because, as it is very pro∣bable he rose up betimes that Morning, for this blessed Apostle did undoubtedly watch unto prayer, according to his own direction, 1 Pet. 4.7. being most desirous and dili∣gent to pour out his Soul unto God after the most prevalent manner of praying: Nor is it improbable that God ordered it thus, that Peter must be more than ordinarily hungry, to fit him the more for this Vision of Dainty Meat, which was singularly suitable to a craving Appetite.

Fourthly; The Manner how this Vision was made to Peter, it was in the way of a Divine Rapture or Extasie, for [they in the house were preparing Peter's Dinner, and in the mean time Peter falls into a Trance] Acts 10.10. There be seven ways whereby God for∣merly manifested himself unto Men; N.B. (1.) By Dreams; (2.) By Apparitions,

while Men were awake; (3.) By Visions in sleep; (4.) By Bath-Kol, or a Voice from Heaven. (5.) By Ʋrim. (6.) By Inspiration or Revelation to the Ear, &c. (7.) And by a Trance or Rapture, and Extasie, which is the most excellent way of God's making him∣self known to Man, wherein the Soul is extracted (as it were) or abstracted out of the body, and elevated up into Heaven: Hereby the Soul is drawn off from the sense and perception of all sensible and earthly Objects, and inabled unto a more entire Atten∣dance unto spiritual and heavenly matters and mysteries. N.B. In such an holy Rap∣ture was Paul, whether in the body, or out of the body he could not tell, 2 Cor. 12.2. And so was John, who is therefore said to be in the Spirit, Rev. 1.10. And the same it is supposed Adam was in, Gen. 2.21. And so Peter here, who under this supernatural Elevation forgot his hunger, wherewith God had purposely affected him so suddenly, and so sharply, because he designed to present him with a Dish of Dainties from Heaven, bet∣ter than his Dinner on Earth.

Fifthly; The Matter which, in this sundring (as it were) of his Soul from his Body, was represented to him both to his Eye, and then to his Ear; as here followeth. (1.) To his Eye, both the thing containing, and the things contained; [He saw Heaven b••ened] verse 11. Teaching, that though Heaven had been shut to the Children of Men by the Sin of the first Adam, yet now was it opened by the Grave of the second Adam to all Be∣lievers. [And a certain Vessel descending to him, as it were a great Sheet knit at the fo•••• cor∣ners, &c.] that none of the Dainties might drop out. N.B. This Vessel, or Dome∣stick Utensil (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) together with the Sheet here mentioned in the Vision, do bear a proportion with the use of both a Table, and a Table cloth spread over it at Meal-time among us; nor was Peter here mocked with God's Invitation of him to an Empty Table; but behold the things contained in the thing containing; it was a fully furnished Table, top full of so many blessings, till there was no room to re∣ceive more, as Mal. 3.10. N.B. Behold the Furniture of this full Table [whereon, or wherein were all manner of four-footed Beasts, and wild Beasts of the Earth, and creeping things, and Fowls of the Air.] Verse 12. Here was all sorts of Flesh, Fish, and Fowl, of wild Cattel and tame, of wild Fowl and tame: Here was Venison, as well as Shamble-meat; and the Hebrew word for creeping things comprehends Fishes also among the He∣brews. In a word, here was whatever heart could wish, or need require: Here was not only for necessity to satisfie Peter's hungry Appetite, but here was for variety and redundancy of delight, &c. No small Gifts can come from the hand of the great God, from whom all good and great things drop. N.B. And that which was more, all these sorts are offered to hungry Peter freely, without any distinction of clean and unclean: whereas the Levitical Law prohibited many sorts to the Jews, Levit. 11. (2.) What was represented to his Ear; there was a Bath koll, or Voice from God to Peter, where∣in is considerable, First, What words this Voice uttered; and secondly, How often. The words spoken were, (1.) A Divine Commission to this Jew Peter, for feeding freely upon what he saw, without any exception, whether clean, or (formerly) unclean, verse 13. Peter's Jewish Principles made him startle at such a new and so large a Com∣mission, looking upon this command as unlawful and impious, verse 14. This Scruple is the more strange, because Peter was now very hungry, and hunger breaks (as we say) through Stone-walls▪ and why not through the Partition-wall of the Levitical Law betwixt Jew and Gentile? but it was Peter's present ignorance, not knowing the Moral of this Divine Commission, which was, that he might now indifferently converse with Gentiles as well as Jews, and Preach even to them the Word of Life. Hereupon the Voice spake. (2.) A Divine Correction, verse 15. What God hath clean∣sed, that call not thou common or unclean: Whereby Peter's mistake was rectified, looking upon the clean Beasts, to signifie the Jews, and the unclean the Gentiles; now must he know that God had cleansed Cornelius a Gentile from his Gentilism, &c.

Secondly; The Enquiry is, how oft this was done, namely, the Dialogue betwixt God and Peter to satisfie his Jewish Doubt? 'Tis answered, it was done thrice, verse 16. and chap. 11.10. No fewer times than thrice must Peter's doubt be disputed, that God might more abundantly manifest that great Mystery of the Calling of the Gentiles, which had been so long hid in former Ages: So much difficulty was found in fixing and con∣firming Peter's mind to a firm belief of this great Truth, that the Gentiles should be converted and received into the bosom of the Church. N.B. After this full confirma∣tion of Peter's Faith, by a threefold Repetition of this Doubt-resolving discourse, this Visional Vessel was received up again into Heaven: Which teacheth us,

1. That a Soul fed and filled with Divine Dainties, doth easily forget bodily hunger, as Moses in his forty days fast, being feasted in his Soul with God's company in the

Mount. For we read no more of Peter's sharp hunger after this delicate Dinner. Such as taste of the Living Waters, shall never thirst again, John 4.14. He that is refresh∣ed with the chiefest and choicest Banquet, cannot hunger, or have his lips to water af∣ter mean and homely provision.

2. It teacheth, That the Doctrine of the Conversion of the Gentiles, came first from Heaven, unto which again its proper tendency is, to wit, in bringing believing Gen∣tiles into Glory.

3. That the Church both of Believing Jews and Gentiles, hath her original from Hea∣ven, and thither at the last she shall be taken up again in despite of the Devil, Revel. 21.2, &c.

The sixth and last Considerable in this Vision, is, the Events and Effects of it upon Peter, verse 17.19. While Peter was recollecting himself out of his Rapture, and se∣riously meditating upon what he had seen and heard, behold the two honest Servants, and the Devout Souldier (which Cornelius had sent, verse 7.) knocked at the door of Peter's Lodging. N.B. This was their modesty, seldom seen in Souldiers, who too usually break in without leave, &c. These modest men knew well that the Jews would not easily converse with them who were Gentiles, so would not offend them in entring without their license, verse 18▪ Then Peter (for doing away all his Doubts) had an extraordinary Revelation from God's Spirit, saying [Dispute no more, but betake thy self to the Journey immediately, with those men that seek thee, behold I have sent them] verse 20. Hereupon Peter, being not yet fully satisfied, makes the more exact Enquiry of the Messengers, who gave a just (not a flattering) Character of their Master to him, for preventing all prejudice in him: Then he goes, verse 21, 22, 23.N. B. Hence learn, (1.) Servants must give their Masters their due honour. (2.) Such as meditate on God's Word, shall be farther instructed by the Spirit. (3.) When God's command is plain, we must not dispute, but dispatch, &c.

CHAP. XI. Of the Call and Conversion of the Gentiles.

THIS Chapter contains an Account, how that great promise of [persuading Japhet to dwell in the Tents of Shem, Gen. 9.27.] had the beginning of its Accomplish∣ment: That is, the Gentiles, who sprang from Japhet (in all Europe, a great part of Asia, and probably in America also.) God would persuade to dwell in Shem's Tents (wherein God dwelleth) and so to be Reunited to his Brother Shem (of whom the Jews sprang) both in Affection and in Religion. N.B. Though for a long time they were at an irre∣coucilable distance from them; but now must be made of the same Church with them, in whose posterity the Church was first and longest settled in Old Testament Times, during which Term, the Jews accounted the Gentiles a Generation of wicked incorri∣gible desperate sinners; so that the sinners of the Gentiles, Gal. 2.15. were the worst sort of sinners, and the Jews looked upon them as the most execrable persons in the World, such as the Apostle describeth [to be strangers from the Covenant, hopeless, godless, &c.] Ephes. 2.12. and therefore shall hop headless, and be all (according to the Jewish Opinion) swept away by the Devil. But now in the New Testament Times, even these very Gentiles (so despised by the Jews) must be brought into the bosom of the Church by imbracing the Gospel, and shall be persuaded to dwell in the Tents of Shem, or with the Believing Jews. which signifies a friendly Association and Communion with them, as when God is said to dwell with Men, Rev. 21.3. and when the Wolf is said to dwell with the Lamb, Isa. 11.6. N.B. Nay, it may note much more than this, namely, that the Call and Conversion of the Gentiles became the Rejection of the generality of the Jews, which the Apostle demonstrates, Rom. 11.7, 8, &c. how the carnal Jews were cast off, and hardened by a Judiciary hardness, stumbling at that Stone of offence in the Call of the Genriles; so that the seed of Japhet did indeed suc∣ceed and took possession of those Tents of Shem, wherein God formerly had dwelt among them in the days of the Patriarchs and Prophets. Now this was so great a Mystery, which had been hid from the beginning of the World, Eph. 3.10, 11. and which caused the holy Angels to stand at a gaze, 1 Pet. 1.12. That the Gentiles should be saved by Christ, insomuch that when it came to pass, oh what a wonder this was, that the Gentiles had Received the Word of God, Acts 11.1, 2, &c. It was such a secret,

that the very Angels themselves could not understand it, till the time fore-appointed of God came to accomplish it; and therefore 'tis the less to be wondred at, that the carnal Jews (yea and the spiritual too at the first) did so wonder at this unsearchable Riches of Christ, (Eph. 2.8.) toward the Gentiles. N.B. And who must be the first Instrument in the hands of Christ to convey this great Grace unto such a forlorn poste∣rity of Japhet, and to fetch in the first-fruits of the Gentiles? But the Apostle Peter, unto whom Christ had committed the Keys of the Kingdom of Heaven long before this time, Matth. 16.19, and with this Divine Key (as one of the Stewards of God's house, 1 Cor. 4.1. Isa. 22.22.) He falls to work, and was the first that (by the con∣duct of the Holy Spirit) opened such a Door of Faith to the Gentiles, which never was shut at any time since that time, nor ever will be shut (by the utmost malice of Men and Devils) while God will have a Church to be on the Earth: The Gates of Hell cannot prevail against it, Matth. 16.18. N.B. Though Christ had given the power of the Keys of the Kingdom of Heaven for binding and loosing, &c. unto Peter (not unto him exclusively, and to no others, but inclusively to the rest of the Apostles, John 20. v. 23.) Yet how loth was he to exert and exercise this power towards the poor Gentiles for absolving them from their sins in a Declarative and a Ministerial manner (upon clear evidence of their Faith and Repentance) by his Apostolical Authority. Though Peter had a miraculous Vision, that was every way so convincing, and cogent for evi∣dencing this great mysterious Truth; yet how did he doubt and dispute the lawfulness of doing it. One would think that the Vision made his Ministry among the Gentiles to be plain and necessary, considering how the Sheet contained not only clean meat (the Jews) but also unclean meat (the Gentiles) in it, and the Voice said [Arise Peter kill and eat.] N.B. Whereby Peter was not taught to kill and slay in Battel, as some of his pretended Successors of a Martial and Military temper) have done, such as Julius the Second, who could turn himself both ways, either to Peter's Keys, or (if that would not do) to Paul's Sword.

Saying

Cùm Petri nihil efficiant ad praelia claves, Auxilio Pauli forsitan ensis erit.

Englished thus,

If Peter's Keys will not prevail, I will try what Paul's Sword can do.

N.B. But the Voice of the Vision gave him only a Commission to kill that corrup∣tion of Gentilism (which he found in the Gentiles) by the Sword of the Spirit, &c. And that as Meat being eaten, is digested into the parts of the Body; so the Gentiles being converted by his Ministry, should be incorporated with, and become solid parts of the Church. And though all this was done three times, yet Peter hangs off still.

N.B. This gives us a prospect of a great seeming difference betwixt Peter and Abra∣ham, who obeyed God's command immediately, and that in a matter far more difficult (about offering up his only Son) without asking God any Reason for laying so hard and unnatural a command upon him, &c. All we can say is this, that the Spirit of God wrought more briskly in Abraham, and more slowly in Peter, who remained unre∣solved until Cornelius's Messenger came seasonably to satisfie him, Acts 10.17.

Now come we to the third part of Cornelius's Conversion, namely, the Idea or Specifi∣cation of it, which introduceth the two grand Accidents thereof, or Circumstances: (1.) How Peter was expected of this Gentile Centurion: And (2.) How he was enter∣tained by him, Acts 10.24, 25, 26, 27. N.B. Here it may be worth the while to compare together the Prophet Jonah at Joppa, Jon. 1.3. and Simon Bar-Jonah (as Peter is called, Matth. 16.17. and John 21.15.) at the same Joppa also, Acts 10.5. as an Intro∣duction of the first of these two Circumstances, to wit, [how Peter was expected] in this parallel of the Prophet with the Apostle; as there is some congruity, so there is also some disparity. (1.) The Congruity:

1. In their Names; both were Jonah's, which signifies a Dove, though the Prophetick Dove did not carry an Olive-branch in his mouth, as Noah's Dove did (to signifie to him, that now God's Wrath was appeased, and Peace was now come to the World) for Jonah denounced dreadful Tydings against Nineveh; and surely the Old Jonah had more of the Wasp than of the Dove in him, being so oft angry, &c. But sure I am, this Bar-Jonah was a Dove-like Messenger, carrying the glad Tydings of the Gospel to Caesarea.

2. In their Natures; both were Sons of God's Truth; Jonah the Prophet was the Son of Amittai, Jon. 1.1. which in the Hebrew signifies [my Truth] and though his

Message was a doleful Doom, yet did he deliver it as God's Prophet, and so was the Son of God's Truth; and no less so was this Simon Bar-Jonah, who Preached Christ (that is Truth it self, John 14.6.) unto Cornelius, &c.

3. In their Objects, or Places and People, which they were sent (as God's Messengers) unto; they both were sent unto the Gentiles, though they themselves were both Jews. The Prophet was sent to Nineveh, the Metropolis of the Assyrian Kingdom, and a City of the Gentiles; and the Apostle was sent to Caesarea, a City upon the Sea Coast, for∣merly call'd Straton's Tower, but now sumptuously built and beautified by Herod the Great, who in honour of Caesar call'd it Caesarea; and though it was mixedly inhabited by Jews and Gentiles, yet here was the Roman Court (which was the chief of the Gentiles) and the Residence of the Roman Governour was ordinarily in this City. N.B. So no fitter place could have been found in the whole Land for beginning this great work of bringing both Jews and Gentiles together into one Bond of Communion; this place was therefore God's choice, where both of them abounded, and the mentioning of Cor∣nelius's his being of the Italian Band, Acts 10.1. may be look'd upon as an intimation from the Holy Spirit, that this very City was designedly pitched upon for this very end, wherein both Jews and Gentiles should meet here first in Christ's Sheepfold.

4. In their unwillingness to deliver God's Errand; for both were backward to it, both were more for disputing than for dispatching their Lord and Master's commands. Much unlike to Abraham, who followed God blindfold, and went out, not knowing whither, Heb. 11.8. N.B. But though he knew not whither he went, yet did he know full well with whom he went, namely, that he walked as a Child in his tender Father's hand, which is sufficient incouragement even to a timorous Son (as it was to David, Psal. 23.4.) to walk through the Valley of the shadow of Death; but neither Jonah, nor Bar-Jonah had this confidence.

First; Jonah the Prophet did take shipping at Joppa, this very same City, when he would flee from the presence of God, and decline his duty, Jon. 1.3. He Rose indeed, like a Servant whom his Master calls up to do his commands, verse 2. but it was to Run from his business, not to perform it: Whatever was the Reason that moved Jonah to Run away from God's command, yet is this strange he should fall into such a fixt Opinion [that he might] and take up such a fixt Resolution [that he could] flee from the presence of the Lord, mentioned twice in verse 3. He could not be ignorant how David had described▪ the Omni-presence of God, Psal. 139 7, 8, 9, 10, 11. Yea natural Reason would rebuke him for thinking he could flee from God, Jovis omnia plena, God fills all places, saith the Heathen Poet.

Secondly▪ Bar-Jonah the Apostle, was backward enough also, as is before related; for though he did not as the other Jonah, who out of a sullen humour, and a melan∣choly discomposure (at the dislike of his Message) crept into a Ship-Cabbin, or got under the D••••k before the Ship was ready for her Voyage, that he might be sure to go in her, and therefore paid for his passage before-hand, presently upon his going first on Board; which used not to be paid, till Passengers come to the Port or Haven design∣ed, &c. Yet this Bar-Jonah did [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] stick fast in the Mud of his own doubting heart of unbelief, and could find no way out, Acts 10.17. In this sense the same Greek word is ••••••d, to express the perplexity of Herod's guilty Conscience, Luke 9.7. as Beza noteth. N.B. 'Tis true, Jonah Run away, but Bar-Jonah stood at Mark; for the for∣mer had only an ordinary Divine Command [Arise, go to Nineveh, &c.] Jon. 1.2. but this latter had an extraordinary Divine Vision and Commission to converse with the Gentiles; notwithstanding Peter's doubting was so prevalent, that he verily thought his Jewish Custom (in shunning Gentile-Communion) was a Reason strong enough to refuse God's Command; therefore he cryed [Not so, Lord, &c.] Acts 10.14. till he was ex∣presly bid to go [doubting nothing] verse 20. and then he delayed not to obey the Hea∣venly Vision, as Acts 26.19.

(2.) The Disparity betwixt Jonah, and Bar-Jonah, are these; (1.) The former was sent in Embassage to a prodigiously vast and populous Gentile-City; but the latter was God's Embassador at the first only to a Gentile-Family, and his Friends and Relations. (2.) Jonah's Doubting was worse than Bar-Jonah's, for Jonah not only doubted, whether the Conversion of the Gentiles might not prove the Rejection of the Jews (whereof he was very unwilling to become the Instrument) and Bar-Jonah might have the like Doubt: But also Jonah doubted whether that great King and his City would not rather deride and punish him, than regard his Message; for he had no such good Character of them, as ••eter had of Cornelius before his going to him, Acts 10.22. to incourage him. (3.) Jonah also feared that his Threatning Message to Nineveh would not proye true, for

God's graciousness (he thought) would Reverse the Doom of destroying it within for∣ty days, if the City did Repent, and then they would repute him for a false Prophet; but Bar-Jonah had no such Reasons of any such fear here.

4. This Refractory Prophet is punished for a Run-away, and put close Prisoner into Little-ease, the Whale's Belly, out of which, upon his prayer, he is delivered, when made more sensible of his duty by this Miraculous Deliverance; yet when thus forced to set upon his work, and became successful in it, he became passionate, and in a pet fit, he must needs lie down and die: Notwithstanding this, God most graciously spa∣red him as well as Nineveh, and left him upon Record, not only as a Type of Christ's Burial and Resurrection (as he lay three nights in the Whale's Belly, and then was cast upon dry ground, Matth. 12.40.) but also as a Caution and Warning-piece to Pro∣phets and People, that 'tis possible, they may prove over-passionate, and though good men, may Run over far away from their duty: This doth not cum Petroquadrare. Bar-Jonah did not do as this old Jonah did &c. This brings in the first Circumstance, namely, [How Peter was expected by Cornelius, Acts 10.24.] but so was not Jonah expected by Nineveh▪ Peter, after he had lodged the Centurion's Messengers for him (whereof Nineveh sent none for Jonah) in all civility (tho' Gentiles) all night, verse 23. In the morning he rose up and went with them, taking six Brethren from Joppa with him, that they all might testifie (with him) the Grace of God, which was dropped down from Heaven upon the Gentiles, when it might be questioned, as it happened afterwards to be, Acts 11.1, 2. when Peter returned the second time to Jerusalem to be after ob∣served. Now comes he to Caesarca, where it is expresly said [Cornelius waited for him] and he had called together his Kinshmen, and near Friends, to wait with him for Peter. N.B. For this good man Cornelius, thought he could not express his love to his Rela∣tions and Acquaintance (who had probably with him forsaken all Pagan Idolatry) better than by giving them an opportunity to hear the Word of Life, and receive Instruction for their Souls.

And (2dly.) How he was accepted and entertained. So soon as Peter was come, Cor∣nelius met him, fell down at his feet, and worshipped him, verse 25. Acts 10. that is, with a most humble Civil Worship, not with any Divine Worship; for he had for∣saken his Pagan Idolatry, and though he could not think him to be God, yet perhaps might mistake him for an Angel, and designed to worship him accordingly, for which Peter blames him, verse 26. by letting him know he was no more than a Man, who must adore God, but must not be adored either as God, or as an Angel by Mortal Men: We must glorifie the Word, but not the Oister-shell, or Earthen-Vessel that bears or brings it, Acts 13.48. Therefore Peter took him up from his excess of wor∣shiping. N.B. But so do not the pretended Successors of Peter, the Pope's, who hold forth their Toes to be kissed, and permit their Parasites to worship them as Gods. Peter would not suffer this Centurion (who was but one of Caesar's under-servants) to worship him, but the proud Pope can compel even Caesar himself to fall prostrate be∣fore him, and little enough to gain his favourable Aspect. N.B. This Gesture of Ado∣ration, though it was excessively tender'd by Cornelius, yet was it refused with Rebuke by Peter; which was the first part of his Entertainment at the door of the Centurion's house. N.B. The second part thereof was, his handing of Peter into his house, and acknowledging God's goodness in bringing such a welcome Guest to him; for 'tis said [He talked with him] as they two went hand in hand into the house. N.B. And the third part thereof was, an Auditory was prepared, all ready and desirous to hear him Preach the Gospel to them; not only Cornelius himself (who had sent the Messengers) did wait for him, verse 24. Acts 10. but also Peter found many others who were come together, verse 27. And this Account we have of the posture of all this Auditory, that not only Cornelius was like an hungry Soul, who immediately (without delay,) sends for his food, so soon as he knew where it was to be found; but also they do all uani∣mously (by the mouth of the Master of the house) not only bid Peter welcome, but also give him thanks for his pains in coming to them; yea, they farther profess to set themselves in a present reverential posture, as having God himself overlooking them, and whom they desired to be a witness of their readiness to obey what God required of them by Peter's mouth, verse 33. which teacheth us, (1.) That the People should wait for the Pastor, verse 24, 27. And we are all here present, verse 33. Thus the People waited for Zecharias, Luke 1.21. They should speedily go up, Zech. 8.21. (2.) That such as hear the Word, should hear it as from God's mouth, as well as Man's [we are present before God.] The want of setting our selves as in God's sight, is the cause why we so much want God in the Ordinances, &c.

After these two Circumstances comes in the Substance or Specification of Cornelius's Conversion, the Manner and Form, together with the Means thereof, which are prin∣cipally twofold; (1.) By Words; (2.) By Deeds. (1.) The Words whereby he was converted, were the pregnant and powerful Sermon, which Peter Preached to him in his house, wherein these parts are observable, (1.) The Preface preparing for Right Instruction, drawn from the person of the Auditors, Acts 10. v. 34, 35. (2.) The Pro∣position Preached upon, namely, that great Mystery of the Gospel, the Word of Re∣conciliation betwixt God and Man; not only betwixt God and the Jews, but also be∣twixt God and the Gentiles, verse 36. (3.) The Paraphrase upon his Proposition illu∣strated both by the first Minister of the Gospel who began to Preach it, to wit, John the Baptist, verse 37. and by the Principal Master and Author of the Gospel, to wit, the Lord Jesus, whom Peter commendeth from his double Office of King and Priest, verse 38. and this commendation is (4.) Farther confirmed by a double Testimony; (1.) That of the Apostles concerning the Innocent Life Christ led upon Earth, his holy Death he suffered at the last, verse 39. his glorious Resurrection, verse 40, 41. And lastly, His last Return with Power and great Glory to judge the World, verse 42. Then (2.) By the Testimony of the Prophets, Acts 10.43. All these parts are con∣tained in the Copy or Example of Peter's Sermon. Then follow the Effects and Con∣sequences of it, which are three; First, The Effusion of the Holy Ghost, verse 44. Secondly, The Amazement of the Spectators, verse 45. Lastly, The Gift of Tongues, verse 46. Thus far Cornelius's Conversion was wrought by means of Words; now comes the manifestation of the Truth of it by Deeds. (2.) The Reality of this new Gentile-Convert was evidenced by Deeds done in the Sacramental Sign of Gospel-Baptism re∣lating to both the Person Baptizing, who was Peter, who first propounds that great Question [Whether it were lawful to Baptize Cornelius, and his Family and Friends, seeing they were all Gentiles?] To which himself then gives an Affirmative Answer, arguing à majori, namely, from the thing signified (which is the greater) to the Sign it self, which is the lesser, Acts 10. v. 47. And then to the Parties Baptized, who all ac∣cepted of Gospel Baptism, and requested Peter (the Administrator thereof) to tarry with them certain days, verse 48. to be farther instructed, confirmed, and comforted, that they might grow in Grace, &c. This large Scheme affordeth us many memorable Remarks.

As First, That there is an exact Harmony betwixt the Old and New Testament touching the extent of the word of Reconciliation; the old Prophets did not confine it to the Jews, but extended it to the Gentiles also, Psal. 72.7, 8. and Isa. 49.6. and 57.19. where it is said, that God created peace to them that are afar off, as the Gentiles were, as well as to them that are near, to wit, the Jews: A Praelibamen or fore-tast hereof were the Examples of Melchizedeck, Job, and Naaman (who no way belonged to the Jews, shewing, that the Word of Life was not limited unto them only.

The second Remark is, That God is no Respecter of persons; that is, he doth not make the external condition of a person (as of what Nation, Family, Name or Quality he be of) the Rule of his Respect or Acceptance. He doth not accept of one because he is a Jew, nor disrespect another because he is a Gentile: God regardeth not the out∣ward Estate, as Countrey, Sex, Wealth, Wisdom, &c. which neither help, nor hurt Man, neither please, nor displease God; but only as they are in a good or bad Man as a Cipher, set by it self, signifies nothing, but having a numerical figure fixed before it, then it increaseth the sum. This Truth God had taught the Jews themselves in the Old Testament, Deut. 10.17. that he respected not persons, which is more confirmed in the New, Rom. 2.11. 1 Pet. 1.17. and here, Acts 10.34.

The third Remark is, He that is truly religious toward God, and truly righteous to∣ward Man (of whatever Nation or Condition he be of, Jew, Gentile, Poor or Rich, &c.) is accepted of God. Yea the very Romans or Italians (such as the Jews thought most hardly of, because they were dealt most hardly with by them, being in bondage under them at that time) might find acceptance with God, if they feared God, and wrought righteousness, as Cornelius did, Acts 10.35. who was an Italian, not circum∣cised in the flesh, yet circumcised in the spirit, Rom. 2.29. no nor as yet baptized, yet accepted (for these words must be applied to Cornelius's case) N.B. Which sheweth the mistake of those that so Tye up Grace and Salvation to the receiving of the Sacra∣ment of Baptism, as if none could fear God, or be accepted of him, and saved by him, unless they be baptized.

The fourth Remark is, True Peace with God is only purchased and procured, and ac∣cording to be Preached only by and through Jesus Christ, v. 36. N.B. So. (1.) Christ

himself Preached in his own person for all quarters of the World, Matth. 8.11, 12. that he would draw all men unto him (without distinction of Jew or Gentile, Poor or Rich, &c.) John 12.32. (2.) This Peace is Preached (to be had by Christ, or only through him) by the very Angels themselves, Luke 2.14. And (3.) By all the Apostles, and Ministers of the Gospel, Ephes. 2.13, 14. Acts 4.12. And 'tis all one, whether they be Jews or Greeks, bond or free, male or female, they are all one in him, Gal. 3. v. 28. who is all and in all, Col. 3.11. Insomuch as all other Peace not founded upon the Rock Christ, is not pax, sed stupor, not a right, but a false Peace, no better than stupefaction.

The fifth Remark is, The Lord of All was Anointed by his Father (as the Jewish, Kings, Priests and Prophets usually were) to all those three Offices; hence was he called Messiah in the Old Testament, and Christ in the New; both which names do signifies Anoint∣ed, Acts 10. v. 36, 38. N.B. Hence may we comfortably conclude, that seeing Christ is the Lord of the Church, and Lord of the World (as he is Lord of all) he will not suffer his Church to be wronged by the World, nor will he be hindered by Devils or wicked men (though never so many, never so mighty) from carrying on his own cause and concerns of his own glory, but will gather his Elect (both Jews and Gen∣tiles) out of all the quarters of the World, Rom. 3.30. and 10.12, &c. He will be King of Kings, and Lord of Lords, Rev. 19.16.

The sixth Remark is, This mighty Mediator (who had God with him in the fulness of the Godhead, Col. 2.9. induing his Manhood with all might and mercy) never exerted his might, but in Miracles of Mercy. [He went about doing good, (but never any hurt) for God was with him] verse 38. He could as easily destroy those that would not believe on him (as he did save those that willingly believed) though often provoked thereunto. Nay, so far was our Lord from ruining any, that when his Apostles asked his leave, but to permit them by fire from Heaven to destroy the sawcy Samaritans, yet would he not, Luke 9.54. Though afterward he impowered Peter to strike Ananias and Sophira with death; and also Paul to strike Elymas the Sorcerer with Blindness, Acts 5. and 13 chapter. N.B. Yet all the Miracles Christ himself wrought, were Miracles of Mercy, not of Judgments [Healing all (but harming or hurting none) yea the worst sort of evils, even such as were oppressed with the Devil] Acts 10.38. to shew that he came as a Saviour, and not as a Destroyer, which is the Devil's double name both in Hebrew and Greek, Rev. 9.11. and that his Errand was to destroy the works of that destroying Devil, Heb. 2.14. and 1 John 3.8. and to cast him out of the Souls of Men, who were spiritually possessed by him. O happy calamity that carries Man to seek a Saviour!

The seventh Remark is, Oh how costly to Christ it was to save us from the Curse of the Law, and from the damning power of Sin and Hell! He therefore died a cursed Death [was slain by the Jews and hanged on a Tree] Acts 10. verse 39. Gal. 3.13. Deut. 21.23. that the blessing of Abraham (hitherto mostly confined to the fleshly seed of that Patriarch the Jews) might now come upon the Gentiles, also, Gal. 3.8, 14. N.B. Therefore the Jews (for being Kill-Christs) might the less murmure at their Rejection, and at the Gentile's Reception at this time, who had not so rejected Christ as the Jews had done.

The eighth Remark is, The Resurrection of Christ is the Fort-Royal of the Christian Religion's comfort, &c. Hereupon the Apostle Peter here. Acts 10. v. 40. had no sooner mentioned Christ's Death, but immediately he Preach'd his Resurrection also, lest those Gentile-Auditors should have stumbled at his Cross, and be discouraged to believe in a Dead Christ, for that he was Raised from the Dead, was a most unquestionable Truth; though the Gentiles (faith he) might hear some rude Rumours hereof by a confused Report, and common fame in the general, Acts 10. v. 37. [The word I say you know] yet now let me tell you more particularly, that this Truth hath been by all manner of ways proved, for Christ hath been both seen and heard, yea and felt too (1 John 1.1.) after his Resurrection, and we are and drank with him, verse 41. whereby he was de∣clared to be the Son of God, Rom. 1.4. and by consequence a Conquerour of both Death and Hell for us, &c. And hereupon the Apostle Paul also puts a rather of com∣fort upon this Doctrine of Christ's Resurrection, Rom. 8.34, &c.

The ninth Remark is, God's Truth is never starved for want of Witnesses. As the Apostles were Eye and Ear-witnesses of all that was done both by Christ and against him, Acts c. 10. v. 39. before and at his Death, as likewife after his Resurrection, to whom he appeared alive, and to above five hundred of the Brethren at once, 1 Cor. 15.6. (those Apostles were therefore commanded to Preach Christ not only alive, but that he would

Judge the quick and dead, Acts 10. v. 41, 42.) So the Prophets all testified the same Truth, which was included in that first Prophecy of the Seed of the Woman, Gen. 3. v. 15. and so downward from that time, Jer. 31.34. Mich. 7.18. Luke 24.27. Acts 10. v. 43. Yea all the Ceremonies in the Sacrifices testified this Truth.

The tenth Remark is, God giveth Testimony to the Word of his Grace, where it is sincerely and ardently Preached and Heard, Acts 14.3. Here the Holy Ghost accom∣panied the sincere Preaching and attentive ardent Hearing the Word, and these Gentile Auditors being such, had the visible signs of Fiery Tongues (such as the Apostles had, Acts 2.3.) falling on them while Peter was speaking, Acts 10.44. By which Miracle God declared, that the price of Man's Redemption by Christ, was paid for, and be∣longed to the Gentiles, as well as to the Jews; and that the Spirit (with the graces of Illumination, Regeneration, and the gift of Tongues, &c.) thus coming down upon these Gentile-Converts before Baptism, did plainly shew, N. B. That the Righteousness of God is not attained by any external Ordinance, without the internal operation of his Spirit, which here came on Cornelius, &c. being neither circumcised nor baptized, Acts 10.35.

The eleventh Remark is; They who have the Grace signified by Baptism, ought to have the Seal of that Grace in being baptized. Peter's Question was without Question [Can any man forbid Water, &c?] Acts 10.47. He argueth from the thing signified to the sign, and his Question in effect is a vehement Assertion, and a most cogent Argu∣ment, as it is improved by him afterwards, Acts 11.17. importing, that such as God hath granted Inward Baptism unto, no Man, no Minister must deny the Outward. N. B. As he that hath a right to, and a propriety in an Inheritance, cannot (without manifest injury and injustice) be denied the Writings and Seals thereunto appertaining. Because these Gentiles had the Grace signified and promised in Baptism, and so had got the Inward part, therefore to deny them the Outward part, could not but be a very in∣jurious Act: Hereupon they were baptized [in the Name of the Lord] Acts 10.48. which was not a differing practice from Christ's precept [In the name of the Father, Son, and Holy Ghost] Matth. 28.19. for under that title [the Lord] is meant not only [Christ the Anointed] but also [the Father] who Anointed him, and [the Spirit] by whom he was Anointed: So the same phrase [Acts 2.38. and 19.2, 5. Rom. 6.3. and Gal. 3.27.] is understood. N. B. Thus also the Sacrament of Baptism seals up Adoption in Infants (born of believing Parents, and pronounced holy, 1 Cor. 7.14. having thereby the In∣ward Grace, they have a right to the Outward Sign) as it doth Seal up Faith in those of Riper years, &c.

The twelfth Remark is; The Call and Conversion of the Gentiles became a dreadful stumbling-block to the Jews, yea, to the Believers as well as Unbelievers. We read how [They of the Circumcision who believed, were astonished, &c.] Acts 10.45. Those were the six Brethren who accompanied Peter from Joppa to Caesarea, Acts 11.12. N. B. Peter acted prudently in taking so many men of the Jews with him to bear a full Testimony by so many mouths concerning the Grace of God given to the Gentiles, foreseeing what an offence it would prove to the Jews: But these six Companions of Peter were only amazed at this, and well they might, beholding the Holy Ghost be∣stowed upon the Gentiles this first time, in the like manner as it was at its bestowing upon the Jewish Nation, Acts 2.4. namely, by immediate Infusion: Whereas at all other times where any mention is made of giving the Gifts of the Spirit, we find a mention also of Imposition of Hands used in order to obtain that extraordinary grace; this made those six men astonished, not yet understanding the mystery of the Call of the Gentiles, but thinking that Christ and his Grace had only been promised to the Jews. But the very Apostles and Brethren in Judaea (only hearing of these things, but not seeing them) were down-right offended at Peter (when he returned the second time to Jerusalem) and plainly quarrelled with him for going to the Gentiles, and eating with them, Acts 11.1, 2, 3, &c.

Now comes in that great Point to be disputed, Whether Peter did well in admitting the Gentiles into Gospel-Communion without Circumcision. This is justified by two Topicks. The first is the Argument pressed in Peter's Apology to those who took him to Task for his Baptizing Cornelius, &c. And the second is drawn from the commen∣dable and successful Edification of the Gentile-Church at Antioch. As to the first, it consists of two parts; the Offence of the one party, and the Defence of the other. First, The Offence was too captiously taken, but not really given, so it was Scandalum accep∣tum, not datum. This conversing with the Gentiles or Heathens, was look'd upon as a piacular and detestable crime among the Jews, as not only contrary to the Tradition of

their Elders, and Precepts of their wise men, but also to those Scripture allusions [Let him be to thee as on Heathen] Matth. 18.17. and [not to keep company, or to eat with Idola∣ters] 1 Cor. 5.10, 11. therefore the Apostles, Brethren and Jews of the Circumcision, charge Peter home for violation of their Law. N. B. We may well wonder here that those Believers (who had not only one God to their Father, but also one Church to their Mother; yea, were born of the same Spirit, and were fed by the same Milk of the Word of God) should yet quarrel upon this occasion, because the Gentiles were not only informed of the Truth, but also reformed from their Errours, yea and plainly transformed into the same Image of the Word which they had (through grace) now received, as if the Jews designed to make a Monopoly of a whole Jesus to themselves from the Gentiles. We may wonder the more at this contention, N. B. Because we find no such quarrel at Peter and John for their going down to Samaria, though the Sa∣maritans were odious enough to the Jewish Nation, &c. This only may be said to qua∣lifie that Journey (beside their Commission from Christ, Acts 1.8.) because the Sa∣maritans were neither uncircumcised, nor Idolaters; both which (they knew) the Heathens or Gentiles were, and therefore more detestable to them. N. B. There was indeed a partition-wall betwixt Jew and Gentile of God's own erecting, that the former might not have any familiar converse (especially in Marriages) with the latter; and the ••abbi's made this wall larger than God had made it, making it unlawful to eat with, or enter into the house of a Gentile (hence arose this Objection of theirs against Peter's practice, Acts 11.3.) Whereas the Law of God forbad not all commerce with the Gentiles (much less that whereby they might be gained to God) but that only which might corrupt the Jews, and withdraw them from God: And Peter himself (who is now cavilled at) professeth his conscientious observation of that Law of God, Acts 10.28. to Cornelius, &c. and to God himself, verse 14. Yea, and of the very Traditions of the Elders also over and above the Law of God, John 4.9. and 18.28, &c. till God convinced him by a Vision, Acts 10.15, &c.

First, These Believing Jews (who contended with Peter here) were all zealous of the Law, Acts 21.20, 21. in Paul's case there as now in Peter's here, and still were so weak as to be too much addicted to Jewish Ceremonies, insomuch that they thought Circumcision simply necessary to Salvation, Acts 15.1, 5. and would have the Believing Gentiles also circumcised, until they were better instructed (as there by the Decrees of the Church, Acts 15.29.) So here by the Relation of Peter, as here followeth, for their farther and fuller satisfaction: Nor did those Zealots (of the Legal Rites) object against Peter, saying, [Why hast thou Baptized the Gentiles, or why didst thou Preach to them ?] For this would have been an injurious affront to Christ, and contrary to his express command. Mat. 28 19 Acts 1.8, &c. Secondly, The Defence Peter maketh to their offence objected, from ver. 4. to v. 18. Acts 11. wherein Peter (not pretending any preheminence over the Church, as his pretended Successors do at this day) willingly submitteth himself and his Actions to the Judgment of the Church at Jerusalem, giving them an Account of the whole Transactions, and the Reasons which moved him to do what he had done. The Vision of the Sheet, &c. are twice at large Recorded in the 10th and 11th chapters, that the tendency of it (namely, to put no difference now betwixt Jew and Gentile, seeing the partition-wall was broke down now by Christ) might become the more un∣questionable a Truth both to Peter (who was most especially concerned in it) and to others also who now doubted of it, and disputed against it. In this Defence or Apo∣logy there be these Remarks.

1. In the general, Peter affirmeth that he had done nothing upon his own head, but all according to Divine Direction therein.

2. More particularly, he is his own Compurgator [That he had lived hitherto in a strict observation of their Ceremonial Righteousness, verse 8. Though he thought himself far from being justified thereby, abstaining from all appearances of evil to them.

3. That he had not been too facil, or easily reclaimed from their Legal Rites, there∣fore the Vision was repeated three several times, &c. verse 9, 10. before his full Regu∣lation herein.

4. The Voice of Divine Providence [in sending the three Messengers that gave him his Call] verse 11. and the Voice of God's Spirit to clear up his Call (with a Divine as well as Humane Warrant, &c. verse 12, 13, 14.) are asserted for their satisfaction.

5. He gives an Account how, in his Preaching, those Gentiles had the pourings out of the Spirit upon them in the like power as had been upon them that were Jews, Acts 2. v. 4. upon Pentecost-Day.

6. Then he urgeth the Promise of Christ (which he then call'd to mind) of baptizing

Believers with the Holy Ghost first mentioned by the Baptist, Matth. 3 11, Mark 1.8. but after approved of by Christ, Matth. 11.9. (as by the people, John 10.41.) and ex∣presly spoken also by him, Acts 1.5.

7. The Conclusion Peter drew from the Premisses [seeing God hath made the Gentiles equal in Grace with the Believing Jews, what, was I to withstand God?] verse 17. It was God that call'd them to Life and Salvation, and not I (saith he) therefore it was not in my power to deny them Church-Priviledges and Church Communion. Here Peter's Argument is very cogent to such a Conclusion. N.B. They that have the thing signi∣fied (which is the greater) have right to the Seal signifying, which is the lesser: And seeing the sanctifying Graces of the Spirit were given by God to those Gentiles, he in∣fers hence, had he denied them Baptism, he would therein have been a Resister of God, and a wronger of them in with holding that token from them which God had sent to them.

8. This Defence of Peter's was so pungent and convincing, that it conquered the Ca∣villers; they were not only silenc'd from gain-saying, but satisfied fully that it was of Divine Dispensation to give the Gentiles Repentance unto life, verse 18. which can come from no hand but from the Almighty, 2 Tim. 2.25. The Objectors hereupon let fall their Monopoly (they dreamt of) concerning Christ and Grace, and being good men, they acquiesced, as those that contended more for Truth than for Victory.

Now follows the second Topick for adjusting, and justifying the Gentile's Reception into Gospel-Communion: This is drawn from the wonderful success of God's Word among the Gentiles at Antioch, called Grecians, as contra-distinct from the Jews afore∣mentioned, v. 19, 20. This is more manifest in the following Remarks.

First; The 120 Ministers (mentioned Acts 1.15.) who were scattered upon Stephen's stoning, Acts 8.1. went Preaching up and down, first as far as the bounds of Judea extended, then some of them stepped farther, as far as Phoenice, Cyprui, and Syria, but all this time dealing with the Jews only, not being yet perswaded of the Calling of the Gentiles: But Peter having now broke the Ice for a freer passage to them, at last some of them made bold to go beyond the partition wall to Preach to the Greeks or Gentiles at Antioch. Thus all things do work together (though not asunder) for good, Rom. 8.28. even the Persecution, that arose about Stephen, did the more disseminate the Gos∣pel, &c.

The second Remark is; Divine Light must not be let in all at once, but by degrees. Thus it was not only with those Banished Ministers, who for some time confined themselves to teach the Jews only in strange Countreys, yet when more Light was let in, they ven∣ture among the Gentiles, as here at Antioch: But it was thus also with the Apostolical Church at Jerusalem, who made at the first all this great Ruffle afore-mentioned against Peter's conversing with the Gentiles, yet now perceiving many Gentiles were converted at Antioch, they now send Barnabas (that Son of Consolation) to confirm and com∣fort them in Church-Communion, verse 21, 22

Thirdly; The God of all grace makes even a Gentile-City to cry grace, grace, Zech. 4.7. Manifested in their Professions, and in their Practices also with correspondent conversa∣tions. All this the good man Barnabas saw, and rejoyced at it upon Earth, as the Angels also rejoyced at it in Heaven, Luke 15.7. and no less did all other Believers (who are but learning that Angelical Lesson) when they heard hereof in Jerusalem, and in other places as Caesarea, &c. Hereupon Barnabas exhorted this great number of Be∣lieving Gentiles, verse 21. and this much people which were added to the Lord, v. 24. [that with purpose of heart they would cleave unto the Lord] verse 23. as Deut. 10.20. and 30.20. that is, cleave close to the Profession of the Truth of Christ with their whole heart (tide life, tide death) whatever it cost them, and not foil or slubber their Reli∣gion with the slur of a rotten unsound and insincere heart: The sound heart is neither ashamed of the Gospel, nor a shame to the Gospel, Psal. 119.80.

Fourthly; The greatest honour in the Kingdom of God, and of the Gospel, was con∣ferred upon this Gentile-City (Antioch) now made even above Jerusalem it self. Inso∣much that [Christ's Disciples were first call'd Christians in this City] verse 26. to shew, that Christ from thence spread forth his Banner (which he had first set up as his Stan∣dard therein) by a people that had his own name put upon them, and who would ap∣parently own and follow him in his good ways, maugre the malice of Men and De∣v••ls, and in despite of all the designs of a beholding and contradicting World against them; as is intimated before. N. B. As Caesarea (the Seat of the Roman Governour of Indea) first seeth the Door of Faith opened to the Gentiles (in the conversion of Cor∣nelius and his Friends and Family) so Antioch (the Seat of the Roman Governour of

Syria) first heareth and beareth the honour of the honourable name of Christian, which therefore will be a Renowned City so long as the World lasteth, and the Church in the World. N.B. This Antioch, of old had been call'd Hamath, Ezek. 47.16. having been once the Head of the Syro-Graecian Empire, which sometime was called also Epi∣phania, as well as Antioch, both names being derived from Antiochus Epiphanes, bear∣ing the name of one that had been as bloody a Persecutor of the Church and Truth, as the Church of Israel had ever seen, from whence he was nick-named Antiochus Epi∣manes, because of his raging madness against God's People: But now this same City, which had been the place of Residence (as well as bare the name of this bloody Per∣secutor) in the Times before Christ, became in the Times of the Gospel the first place of Residence for that honourable name of Christianity: Here then that Prophecy was sweetly fulfilled [The Sons of thy Afflicters shall come bending to thee, &c.] Isa. 60. v. 14.

Fifthly; The Unity of the Ministers, and the frequency of Church-Mettings did wonder∣fully conduce to the fruitful and prevalent growth of the Gospel in this City, whereby it became so vastly renowned. First, The Unity of the Ministers is observable, not only of those that came first thither to Preach the Gospel to those Antīochians, and to form them into a Gospel-Church, but also of Barnabas, with them who came to confirm what those banished Ministers had founded there, and not to throw down what they had builded. N.B. And such was Barnabas's Zeal, not only to confirm, but also to car∣ry on that great Grace in this City, that though he might have been in great honour alone at Antioch, yet he goeth to seek Saul (his special Friend, whom he had rendred acceptable to the Apostles, Acts 9.27.) that they joyntly might consult together, and corroborate one another in promoting the work and glory of Christ here, verse 25, 26. where these two sweet Colleagues did manage the Church-Meetings for a whole year. Secondly. The frequency of those Believers assembling together to partake of all the Or∣dinances of God (under the conduct of those two eminent Servants of Christ) did mar∣velously promote the growth of this new Gospel-Church both in grace and in number.

Sixthly; This Gentile-Church became so renowned hereby, that it now stands ranked amongst these of the first Rate, being now the New Jerusalem to the Gentile-Churches, what the Old Jerusalem had been to the Jewish Church; for as all the solemn Festivals (the Passover, Pentecost, &c.) were celebrated there, the Jews resorting thither from all quarters of Judea; so the Gentile-Christians had their greatest Resort to Antioch, and here was that first famous Synod solemnly held, Acts 15. where they had the Name of Christ first put upon them; namely, Christians, called so by Divine Direction (as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies) of which both before, and after, on Acts 15.2. But what a shameful thing it is, that this most honourable name of Christian, should be at this day, in Italy, especially at Rome, used mostly as a name of Reproach, and usually abused, to signifie a Dolt, or a Fool. Dr. Fulk notes on Rhem. Test. Acts 11. Sect. 4.

Seventhly; Great Grace did the more manifest it self in this New Church of the Gentiles, insomuch as they both determined to send Relief to their poor Brethren the Believers among the Jews, verse 29. which also they performed by the hands of Bar∣nabas and Saul, verse 30. The Believing Jews were now become very poor, not only by reason of the malicious Persecution of the Jewish Priests, &c. against them; but also because of that great Dearth that came upon all the World in the days of Claudius Caesar, verse 28. who was accounted a Fool by his own Mother Antonia, judged un∣worthy of the Empire by his own Sister Sivilla, and poisoned at last by his own Wife Agrippina, and her Son Nero. N.B. No wonder then, if God scourged the World with such extreme Famine for that extraordinary wickedness found at that time, every where, under such a foolish Emperor; nor was the Church exempted from being in∣wrapped in this common Calamity upon all the World: Yet behold the graciousness of God in qualifying this Calamity to his Church. N.B. For first, this Dearth is pre∣dicted by Agabus, verse 28. as Joseph had foretold such a like Famine, whereby Jacob and his Family were saved alive, because it was known how long it would last, &c. So secondly, This Gentile-Church provided supplies for the poor Jews, according to their Abilities, which is the true Standard of Charity; for to strech beyond the Staple is to marr all, Luke 11.41. This Famine was foretold, not by Ju••••tiary Astrology, but by Divine Revelation.

CHAP. XII. Of Peter's Imprisonment and Inlargement.

THIS 12th Chapter contains the History and Mystery of the last Account we have Recorded in Scripture concerning the great Apostle Peter, save only, that after this his famous Confinement by Herod, and his Inlargement by an Angel (related at large in Acts 12.) we find upon Divine Record his giving of his Suffrage or Vote in the Council held at Jerusalem, Acts 15. as likewise upon his going from thence to Antioch, he is there reproved by Paul to his face for his Judaizing and Dissimulation, Gal. 2.21. N.B. Afterwards what course he took, neither doth this Divine Historian, nor any other holy Scripture mention, excepting the two Epistles of his; the first (as 'tis thought) was writ from Babylon, and the second mentioning the Abuse of Paul's Epistles by di∣vers that wrested the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or dark expressions thereof: But more of this may fall in hereafter. This present Story of Peter, Acts 12. is our task now in hand, wherein are mostly remarkable these three eminent passages. (1.) The Antecedents. (2.) The Concomitants. (3.) The Consequents of that wonderful Fate and Fare which here befel Peter, both concerning his Imprisonment, and his Inlargement from Prison. (1.) The An∣tecedents hereof was the Martyrdom of James the great, wherof both the Author and the Manner are expressed, Acts 12.1, 2. Then (2.) The Concomitants, wherein are Re∣corded, (1.) Peter's Confinement, described by many circumstances, as why, when, and by whom, verse 3. and after what manner, namely, he was clap'd up a close Prisoner, verse 4. (2dly.) His Inlargement, wherein we have a description, (1.) Of the Time when, verse 6. (2.) The Motive thereunto, to wit, the uncessant prayers of the Church for Peter's escape, verse 5. (3.) The Means whereby he escaped; this was an Angel, verse 7. (4.) The Manner how; this contains both what the Angel said and did to Peter, and how all difficulties were easily done away, which seemed to hinder Peter's Release, verse 8, 9, 10. The things that then concurred, did concern, (1.) The Angel, who (having done his Message) departed, verse 10. Or (2.) Peter, who at first que∣stioned the truth of his Release, but finding it real, he was amazed at the Miracle, verse 9. Magnifies God for that great Mercy, verse 11. And after he had declared to his praying Friends how God had answered their prayers in his Deliverance, he shifts away to hide himself, verse 17. Or (3.) The Saints that were assembled in Mark's Mother's house, verse 12. had first their great Fear, verse 12, 13. and then their greater Joy, even to an astonishment, verse 14, 15, 16. Or (4.) The Souldiers that kept him in Prison, verse 18. And lastly, Herod the King that cast Peter into Prison, he transfers the punishment designed for Peter, upon his Keepers, that (though sore against their will) had let him go, verse 19. (3dly.) The Consequents hereof are, (1.) Herod's won∣derful Death for his Pride, verse 20, 21, 22. And (2.) The Church's Peace thereby, verse 24. All these three eminent passages afford their several Remarks. As,

First; From the Antecedents, the Remarks thereon are these; (1.) Afflictions do seldom come single upon the Church and Children of God. Here were Contemporary Troubles which did fall out together upon the faithful here; both the Famine throughout Judea (which might last several years, as many have done in Divine and Humane History mentioned) Acts 11.28, 30. And this foul Persecution wherein the Apostle James pe∣rished, happened at, or about the same time, Acts 12.1, 2. The Saints do usually fall in∣to divers Temptations at once, James 1.2. Fluctus Fluctum Trudit, one Wave of the Sea of Adversity immediately succeed each other, and do offer violence to us, as they did upon Jacob, Gen. 42.36. making us cry out as he did [All these things are against me] with their joynt and overwhelming force. Thus Job's Messengers did (as it were) tread upon the heels one of another with their reiterated blows, &c.

The second Remark from the Antecedent is; The Devil never needs to starve his devilish work for want of devilish Instruments. N.B. All Ages do furnish him with fit Tools for his hellish Ends; He never wants a Pharaoh in the Old Testament-Times, nor an Herod in the New: He hath always some fit for his work: He had his many Bloody Herods in New Testament-Times; As (1.) Herod the Askalonite (or rather Rascalonite) to murder the Innocent Babes of Bethlehem. (2.) His Herod Antipas to Behead the Bap∣tist, and also to deride our dear Redeemer. And (3.) This his Herod Agrippa (Father to that King Agrippa we read of, Acts 25. and 26.) and the more likely a man for doing

the Devil's Drudgery, as being Brother to that Dancing Damosel Herodias, who danced John Baptist's Head from off his shoulders, &c. This Man was now Vice-Roy, or De∣puty-King under the Roman Emperour, and had a ceremonious Zeal in the Jewish way, which highly transported him to act wickedly, as well as warmly against the Church of Christians: Hereupon it is a black Brand put upon him by the Holy Spirit [that he stretched forth his hands to vex certain of the Church] Acts 12.1. which phrase imports his vehemency of mind in persecuting-work, yet God withered it not as he did Jero∣boam's.

The third Remark is; 'Tis an old Trick of cruel Tyrants, not only to curry favour with the wicked by shedding the blood of the godly (as this Tyrant's Character is v. 3. and as was the practice of all the Royal Posterity of Herod the Great, this man's great Grand-father, who chiefly studied to please the Roman Emperours their Masters, and to gratifie the Jews their Subjects, making no matter whether by right or wrong) but also to Rage most furiously against the Governours of the Church (as here against James and Peter) saying with the Tyrants of later Times [Kill the Captains. and those Listed under them are more easily destroyed.] This Christ foretold [The Shepherds be smitten, and the Sheep are scattered] Matth. 26.31.

The fourth Remark is; The Blood thirsty Blood-Hounds of that old Man-slayer (tho Davil) hath such an insatiable Thirst upon them after Blood, that they can never be satiated or glutted with shedding Blood; as it was here with this bloody Herod, who thought is not enough [to stretch forth his hands in vexing certain of the Church, verse 1.] that is, to kill some and to punish others with blows and banishment, especially the Governours of the Church, too well knowing how much all the Members of the Body do suffer by sympathy, when their Head and Ministers are so mortally wounded by his cruel hands: Nor was it enough to him to kill James with the Sword, verse 2. that is, to Behead him (for so the Talmud in Sanhedrim, per. 7. hal. 3. saith, those that were slain by the Sword were Beheaded according to the Custom of the Roman Kingdom) but he proceeded farther to take Peter also, verse 3. 'Tis with those Tyrants, as it is with those that have the Dropsie, the more they drink, the more dry they are. This is that wonder John saw in the Apocalyptick Beast (blood-thirsty Babel) Rev. 17.6. a wonder with a Climax or Gradation. N.B. (1.) He saw a Woman drunk (the Whore of Babylon) this is a greater wonder than to see a Man drunk. (2.) No Liquor would serve this Whore to be drunk with, but Blood. And (3.) No Blood, but the Blood of Saints. Though this Liquor of Saints-blood made this Whore-woman drunk, yet is she (like brutish Barnaby) drunk over night, and dry in the morning, still thirsting for more blood, till at last the Lord Omnipotent (who judgeth the Whore) will deal with her, as Tomy••is did with Cyrus, whose Head she cut off, and cast it into a bowl of blood, saying [Satia••te san∣guine quem sitasti, cujusque insatiabilis semper fuists] that is, glut thy self in that bowl with thy mouth-full of blood, wherewith thou could never yet be glutted. Thus the Lord will deal with this bloody Whore, when he casts her into the Lake of Fire and Brimstone.

The fifth Remark is; Such as are most useful to, and most eminent in the Church, be the most obvious Objects, mostly exposed to the fury of Persecutors: As here this James the Bro∣ther of John was to Herod. Thus also was Peter to him: This James was call'd a B••a∣nerges, or Son of Thunder, by our Saviour, Mark 3.17. because of the bigness of his Voice, and for his zealous and earnest Preaching: To this eminent, yea one of the eminentest Apostles, was the care of the Church at Jerusalem more especially com∣mitted: No wonder then if he were the more hated by Herod, whom the Devil so stirred up to destroy this Man. So it came to pass what his Lord had foretold him Matth. 20.23. that he drank of the same Cup, which his Master did drink of.

The sixth Remark is; Such is the Soveraignty of God over all his own Servants, that it is his pleasure to permit several Fates to attend them, though they be imbarked together in one and the same Bottom of Generation-work. Thus both James and Peter carried equally a ve∣ry great figure in their Apostolical Orb; yet Divine Providence permits the former to be murdered, but Peter only to be imprisoned, and yet not to perish there by a per∣petual Imprisonment, but to be Released from Prison by an holy Angel. Though we may not pry into the Ark of God, because it is prohibited, nor ask God a Reason of his Actings, when he is not bound to give any account of his matters, Job 33.13. yet thus far it is Recorded in Scripture, N.B. That this Son of Zebede, James, did beg a principality in Christ's Imaginary Temporal Kingdom upon Earth, and that most un∣seasonably, when Christ had been by a preceding Parable of the Vineyard, teaching them Humility; and that they who are fi••st, may be last, &c. Matth. 19.30. and 20.16.

To dream at this time of an earthly Kingdom, and therein a distribution of Honours, and Offices, as in David's and Solomon' days, was an unfit motion to be made as a Re∣quest when Christ was going to suffers: Therefore Christ rebukes him (with his Brother) Mark 10.35. to 39. that this should be his priority, to have the first draught of the bitter Cup of Martyrdom here mentioned: Whereas among the many faults in Peter (of whom more are Recorded than of any one Apostle excepting Judas) we do not find him pressing for priority at any time, though the Church of Rome do gratuitously give it him.

The seventh Remark is; God over-rules the Persecutors of his People, and makes even themselves to serve his own glorious Ends in the preservation of those his Servants whom he determines to save; as here the Lord made use of Herod's Hypocrisie for the preser∣vation of Peter. 'Tis said here [Herod took Peter, and cast him into Prison, intending after the Passover to bring him forth as a Sacrifice to the People] Acts 12.3.4. This Festival So∣lemnity lasted eight days. Herod did not out-right Behead Peter with the Sword, as he had done James, but makes a pause during the Passover-days, which Feast such a wretch could not solemnize out of Conscience and true Devotion, but out of Hypo∣crisie only; and it may be he might fear some Tumult among the people in so great a Concourse there from all quarters of the Countrey, therefore did he defer Peter's death till that time was over. In the mean time, as the Church had all this time to tugg hard with God by their prayers for Peter; so God himself was at work also, and in this Interspace sends his Angel to Release Peter from Prison, and from Herod also.

Secondly; From the Concomitants we have these famous Remarks; As,

First; Concerning Peter's Confinement: The Enemies of God, and bis People, make the surest work they can with the Lord's Servants, when the Lord permits them to become their Pri∣soners: So they did to the Lord himself, when they apprehended him, the word was then of Judas [Hold him fast] Matth. 26.48. and afterward when they had Crucified and Buried him. As they in his Passion did nail him fast to the Cross, that he might not stir either hand or foot; so in his Burial, they Rolled a great Stone upon the mouth or door of his Grave, made the Sepulchre sure, sealing the Stone, and setting a Watch to guard it, Matth 27.60, 66. Here was all imaginable care to prevent a Cheat in the case, suppose he had been a Deceiver, as they call'd him, verse 63. Ob quantum inane! how vain were the minds of those men, as if the same power which was neces∣sary to raise and quicken the Dead, could not also with much less difficulty remove the Stone, break ope the Seal, and break through the Watch which they had set? As all this was done to this green Tree (Peter's Lord and Master) so the like is done to this Dry Tree, his Servant; for Peter was not only committed to a strong Prison, but there must also be no fewer than sixteen Souldiers to keep him there, four of which took their turns the four Watches of the night, to relieve one another; two whereof were always present with the Prisoner, and (for greater security) were bound with the same Chain to him, the other two always stood at the Door, or Gate. N.B. All this probably was done to this Prisoner Peter, because they not only had heard of the many Miracles he did, but also how he had been delivered out of Prison by an Angel, Acts 5.19. yet all this excess of care and caution for securing the Prisoner, became (as af∣ter) a foil to illustrate the glory of God's Miracle.

The second Remark is; When God's people are plunged into deep perplexities, their only help they hope and expect must come in the way of prayer: Therefore do the Church here pray for Peter, verse 5. looking upon his suffering to be theirs, and remembring the Apostle now in bonds, as if they had been bound with him, Heb. 13.3. Prayer was their last Refuge, and proved the best. Luther saith, [preces & lachrymae sunt Christianorum Instru∣ment a bellicosissima] Prayers and Tears are the Christian's most prevalent Weapons: Here was more prevalency in the Church's Prayer, than was in four Quaternions of Souldiers, or in the strong Walls, and in the Iron-Gate of that Prison. The passage for prayer to ascend up to Heaven was still open, and Herod with his whole Army could not block up that way, though he had locked up Peter fast in his Prison: And the Church here prayed for Peter with all the strength of their Souls, with all the fervency of their Spirits, and that without intermission (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) that they plainly storm∣ed Heaven, Matth. 11.12. Those violent ones took it by force, and prevailed for Peter's Release, beleieving (it seems) God would hear them according to his promise, Psal. 50.15. Matth. 18.19. &c.

The third Remark is; When God's Servants are asleep, and in their greatest extremity can act nothing for their own ease or egress out of misery, even then their God is awake and acting ef∣fectually in order to their deliverance. N.B. Thus it was here; for (1.) Peter was now come to

his very last night, Herod resolved his Execution the next morning, so that Peter was now upon the Pit's brink; the Tyrant never designed to betrust him with another night, but to change the next day into his long night of death, the greedy Wolf had been too long (all the eight long Passover days) detained from worrying this Lamb of Christ, he therefore long'd for the next morning, that he might glut himself with Peter's blood, the blood of James having only set Herod's mouth on watering for more. Here was Peter in the utmost extremity of danger, &c. N.B. Yet (2.) Peter was not broke of his sleep, notwithstanding his eminent and imminent, yea almost incumbent danger and death: [He was sleeping, &c.] verse 6. Having rolled himself upon God, and cast his Life into his everlasting Arms, resigning his will up wholly into his Re∣deemer's will, resolving, that if he might no longer live Christ's Servant, with all willingness he will die his Sacrifice: Thus David laid himself down too, and took sweet sleep in peace, because the Lord alone made him to rest in safety, Psal. 3.5. and 4.8. Innocency only hath this advantagious blessing, and a good Conscience can so acquiesce in the providence of God, as to fear no evil while God is our Friend; and if God be for us, 'tis no matter who is against us, Rom 8.31. N.B. (3.) Peter's case was sad, and as safe a Prisoner (in all probability) as all Humane Wisdom and Power could well make him, seeing Peter was not only in a strong Prison (not easily broken) but also his Right, hand was chained to one Souldier's Left, and his Left hand to another Souldiers Right, so that he could not run away out of Prison, but he must hale two Souldiers after him at his heels, &c. These Circumstances of such a sure manner of securing this Prisoner, did declare Herod's bloody Intentions against, poor Peter (who was now both Helpless and Hopeless in himself) and it shews also the Almighty Power of God, who was not un∣concerned for his suffering Servant, but now bestirs himself to effect his deliverance, notwithstanding all those wily and wicked ways to keep him in safe custody. N.B. Oh happy Prisoners, who have God with them in Prison (as he was with Joseph, &c.) and acting for them as for Peter here! These are Prisoners of Hope indeed, as Zech. 9.12.

Hence followeth the fourth Remark; The more dangers and difficulties God's Servants are dowsed in, and perplexed by the most pestilent persecuting powers, the more God's Wisdom and Power, yea, and the Truth it self (which Persecutors labour to suppress) are eminently illustrated by their deliverance: This is most conspicuous in the case of Christ Crucified. The cursed Jews were doubtless very jealous that the words which Christ spake while he was alive [that he would Rise again the third day] had more truth in them than they were willing to believe, besides their pretended fear, that his Disciples would steal him away by night, and say, he was Risen. (Though this was improbable enough that a few timerous Disciples should be so daring as to affront the settled Government in so inso∣lent a manner.) Hereupon they petition Pilate to command that the Sepulchre be made sure, Matth. 27.64. Pilate commands not Strangers (who might do it care∣lesly) but themselves the Cavillers to do it, verse 65. They make all as sure as possibly they could devise, to prevent Christ's Resurrection, verse 66. Now all these wicked wiles and contradicting endeavours, did not only yield the greater lustre to the mira∣culous Power of a dead and buried Redeemer, which he exerted both in Removing the great Grave-stone, and breaking through the strong Guard when he Raised him∣self from the Dead; but also hereby instead of preventing Christ's Resurrection, those excessive endeavours (to stifle the truth of his Resurrection) did more exceedingly con∣firm both the truth and belief of it throughout the World. N.B. And accordingly it was in this case of Peter; all those Devilish Devices which Herod used to secure Peter in Prison, served only the more to set off the glory of God's Power, in delivering the Prisoner in despite of all his Chains and Guards. Thus God catcheth the wickedly wise (so skilful to destroy, Ezek. 21.31.) in the way of their own craftiness, Job 5.12, 13. 1 Cor. 3.19. turning their wicked wit into folly: No Device, against any whom God will save, can avail.

The fifth Remark floweth from hence, which is this; 'Tis the experience of all Ages, that the Wonder-working God works most wonderful Deliverances for his greatly distressed Ser∣vants. As in Peter's case here, no man could better than Peter declare that [The Lord knoweth how to deliver the righteous] as he doth and Records it, 2 Pet. 2.9. for he was wonderfully delivered here out of Herod's hands by a wonder-working God: There∣fore might experimentally say [The Lord knoweth, &c.] that is, his infinite Wisdom is never at a loss, but knows all the ways of deliverance; he hath ways of his own, and commonly goeth a way by himself, such as we little think of, for God's thoughts are not as ours, Isa. 55.8, 9. Helping them that are forsaken of their hopes: And as the Lord knows what way he will take, so hath he a willing heart, and a good will to do it: In

this sense the word [know] is used, Eccles. 4.10. and Amos 3.10. If we take a prospect of Peter's Inlargement or Deliverance in the several circumstances of it, 'tis exceeding wonderful.

N.B. As 1. The Time of God's working Peter's Inlargement, was the night-time (yea the very night before his designed day of Execution) it was a night to be re∣membred, like that wherein God delivered his Israel out of Egypt, for both were brought to the utmost extremity. Though this night was dark in it self, yet had Peter a Light shining in the Prison (which, no doubt, was dark enough in the day) verse 7. Light is pleasant in any place, much more in Prison, which could not but be a sweet counter-comfort to Peter in a dark Prison: Though 'tis not told us from whence this Light came, yet must it turn Peter's Prison into a Palace, if rightly improved; oh hap∣py Prisoners who hath Light shining out of Darkness, Psal. 112.4, &c.

N.B. 2. The Means whereby, it was wrought by an Angel, whose Office is to mini∣ster unto Heirs of Salvation, Heb. 1.14. Most willingly officiating for their good, ac∣cording to God's will. Gabriel came flying to Daniel with great swiftness, even unto a weariness, Dan. 9.21. standing in the presence of God, Luke 1.19. as ready prest to run his Errands, and thinks not he can make too much haste therein, so desirous is he to bring speedy comfort to a distressed Soul. God and his Angels can find out his hidden ones, Psal. 83.3. in what corner of the Countrey soever they be; nay, if they be in a dark Dungeon, as Peter here, the Angel of the Lord came upon him (as he did upon the Shepherds, Luke 2.9. thinking no such thing, but minding their business) at unawares [while he was fast asleep] and probably in a glorious appearance (as in Luke 2.9.) So this Light might come from the glorious and bright Body which this Angel had as∣sumed: However, it was a Light only to Peter (to whom alone he was sent) but Darkness to his Keepers; as the Pillar of Fire inlightened only the Israelites, this made them both the more marvelous and miraculous.

N.B. 3. The Manner how, what this Angel both said and did in order to it. He joggs Peter on the side to awake him out of sleep, which shews the merciful providence of our God over us when sleep hath locked up all our senses, and we fear no danger, even then the Lord is our Keeper, and provideth for our safety, as for Peter here; would to God, the Angel of the Covenant would awake us out of our sleep now when the wise Virgins as well as the foolish are slumbring, &c. The Angel bids Peter [Arise quickly, gird thy self, &c.] verse 7, 8. God will have him to use those means, even then when he was about to work Miracles for him: How much more it is a tempting of God to neg∣lect means where we cannot expect Miracles. Oh happy Peter! though the Devil had cast him into Prison, Rev. 2.10. yet an Angel leads him the way out, whom he might follow with great joy, &c. Yet such was the suddenness and greatness of the Miracle (the Chains immediately falling off from his hands, insensibly to his two Keepers, both which he left fast chained, as if they had been the Prisoners, and he the Keeper gone out at liberty upon business) that it amazed him, and seemed incredible to him, even when he felt himself free of the Chains, and was following this Freeing Angel foot by foot out of Prison. [He thought it was only done in a Vision] v. 9, 10. N.B. Thus when God turns again the Captivity of Sion, they shall be like those that dream, Psal. 126.1. God brings his People to the utmost extremity, that he might more eminently appear in the Mount [Jehovah-Jireh] Gen. 22.14. that his Salvation may be the more astonish∣ing, as it was to Peter here, who, while all this was in doing, and he going along with the Angel, was as a man in a Trance, or Dream, as it were out of himself, and came not to himself until the Angel left him, verse 11. leaving him at liberty to go to his own company.

The sixth Remark is; All Created Beings must obey the will and word of their commanding Creator, and nothing can hold what God will have loosed: As the Lord had commanded Peter's Chains to fall off from both his hands, verse 7. We read not, that this Angel used any Hammer to break them, or any Instrument to file or knock them off; but it was done by the Almighty Power of God, who (as in the Creation) did but speak the word and it was done: So when Peter (by the conduct of this Angel) had passed the Sentinels at the Door, the Court of Guards, &c. and was come to the Iron-Gate, (which led into the City) it opened to them of his own accord, verse 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It moved it self, non alieno impulsu, aut humano labore, no humane help to pull back the Bolts, and to turn the Key for unlocking the Door, but all was done by the Omni∣potent power of God, which was present with the Angel: Thus the same Greek word is used, Levit. 25.5, 11. and 2 Kings 19.29. Mark 4.28. which yet are all the pro∣ducts of Divine Providence, that in an ordinary, but this in an extraordinary manner,

not natural but miraculous every thing loses its force, when God suspends or withdraws his concurrence as the Fire didin the Fiery Furnace, Dan. 3.72. & this Iron Gate here, v. ••.

The seventh Remark is; Hence may we learn our daily and hourly dependency upon Divine Conduct, and conveyance from all our dangers successively met withal in the Wilderness of this evil Would: Thus here the Angel of the Lord conducts Peter thro' the first Watch; there was one danger over (besides that of unchaining him from his two Keepers within the Prison) then through the second Guard (where was the strongest Watch of the Main Guard) there was another danger over. Still there was another new and worse difficulty, namely, how to pass on into the City, seeing there was an Iron Gate (within which both the other Guards kept their Watch) shut up fast against him, and had he been taken up here, his escaping the first and second Watch (as well as his having his Chains loosed, and being packed out of the Prison-house) had all signified nothing; had they caught him at this Iron Gate, he would have been not only remanded to Prison, but also double Irons had been clapt upon him: Therefore the Angel conveys him through this difficulty and danger, as he had done through the other, and leaves him not until he put him into a capacity to shift for himself without his help. N.B. This may convince us what need we have continually of the protection of Angels (whom God hath charged to keep us in all our ways, Psal. 91.11.) we can∣not want them, while we want deliverance, and want not dangers which succeed one another, as here, and till those Nurses return us home to our Father's house, and to the liberty of God's Children; till then, what a series of Miracles God works for us at fit times and places, as for Peter here, all which he could have wrought at once for him.

The eighth Remark is; Oh how great is the force and prevalency of fervent and joynt∣faithful prayer! The Christians in this time of Persecution, had their Meetings secretly, and in small numbers: Yea, at this time managed by private persons, probably, in prayer only. N.B. Because it appears by verse 17. that James, &c. were not present where many were gathered together praying, verse 12. Now here, while these devout Souls were even in the very act of calling upon God for Peter's Release, God answers their desires (according to his promise, Isa. 65.24.) by giving in Peter Released, and Returned to them at their prayers. N.B. We may well wonder how Peter was di∣rected to this very house where they were thus praying together for him: For when the Angel was departed from him (having done his whole work God had commanded him) verse 10. So leaving Peter now to shift for himself, as he might well enough now do, it being in the night, Peter joggs on the Street, and though at first he was asto∣nish'd that God had really released him out of the mouth of the Lion Herod, and of such people (as had heard of Herod's purpose) that longed to behold his Execution; yet so soon as he could compose himself, he considered (even as he went along in the open Streets) both the greatness of his own danger he had been in, and the goodness of God in delivering him from it. N.B. No place can exclude good thoughts, and ho∣ly meditations, were our hearts more spiritual. He considered also what place to go unto for his own safety, and which house was the nighest where he might be most welcome, and to John Mark's Mother's house (where this Meeting was) the Lord di∣rected him, verse 11, 12. N.B. But his knocking at the door at that time of night, affrighted them, fearing it might be some Pursuivant to apprehend them for an unlaw∣ful Meeting: Hereupon they defer opening to Peter, who was loth to be deferr'd (not only from a desire to see the Brethren, whom he might meet there, but also out of fear of being taken again, his life lying at stake upon it. Peter is admitted as an answer to their prayers, which broke the Prison for him. Prayer made Sun and Moon stand still, Josh. 10.12, 13. opened and shut Heaven for Rain, James 5.17.

The third and last Considerable, is, the Consequences of all; wherein we have three famous Remarks.

The first is, The wonderful concealment of Peter (after he was thus miraculously freed from his Imprisonment) out of Herod's bloody Hands, and the hands of his Blood-Hounds, who, after all this, hunted this Apostle from house to house, verse 19. as the Prophet David was hunted by bloody Saul, as one hunteth a Partridge upon the Moun∣tains, 1 Sam. 26.20. N.B. When the Miracles extraordinary cease, then the Means that are ordinary must be applied and improved. The conduct of the Angel was now gone, Peter must betake himself to his prudentials, which he accordingly doth. (1.) In beckoning to those praying Souls, not to be too loud in their rejoycings (for his being Released out of Prison, and Returned now at their prayers) lest any at that time that pas∣sed by, or any in the Neighbouring-house should take notice of the Brethren's sudden

Voice of Joy, and thereby Peter be farther pursued, and the house it self (for enter∣taining him) together with the taking of all that company be indangered, verse 17. (2.) When Peter had given God the glory of his Deliverance to them (tho' an Angel was the Instrument therein) and had requested them to tell James and the Brethren (who were met in another place upon the same account. N.B. For they were forced to divide into several Companies, lest multitudes together should discover the Meet∣ing) away he goes to abscond (lest that house should be searched for the many met in it) in a more obscure place. (3.) God blessed Peter's prudentials here, for, though strict search was made for him, verse 18, 19. Herod's Blood-Thirstiness would prompt him to the more severe scrutiny: And matter of life would prompt the Keepers there∣unto; for, beside the ordinary danger of letting Prisoners escape, this they knew would be aggravated by Herod's Tyranny; and therefore is it said [As soon as it was day, there was no small stir among the Souldiers what was become of Peter] verse 18. namely, N.B. Those Souldiers who were bound with Peter in the same Chain (as before) as soon as they were awake, could not but miss him, finding the Chains still holding them fast, though loosed from Peter, they might then suspect (according to vulgar Errour) that Peter was bewitched out of their hands, or metamorphosed into some strange Creature or Ghost by Magick Art, and so slipp'd from them. N.B. What In∣fluence this fond conceit might have upon these men to make them more remiss in their searchings for Peter, I know not, however, it was with Peter as it had been with Je∣remy and Baruch, who did not fall into the hands of their bloody-minded Adversaries, [because the Lord hid them] Jer. 36.26. whereas the King had burnt the Roll, so he would have Martyr'd both those men, but God directed them to such a place of Recess, as the King's Messengers could not find them, nor understand where they were, till his passion was over; and thus the Lord hid Peter here. N.B. Verse 19. This inraged Herod so, that having lost his prize Peter, he found his Keepers, whom he sentenced to be led away to Execution for this supposed fault only, of their letting Peter escape: This was just in God (who many times meets with Instruments of Persecution, even in this World, and sometimes by the Persecutors themselves, as here) but it was noto∣riously unjust in Herod, who put to death those Innocent Souldiers who could not help what was done.

The second Remark is; God's Vengeance falling down upon the head of this bloody Herod, the Actual Murderer of James the Elder, and the Intentional Murderer of Peter also, had not God made a miraculous Rescue: The occasion was this, Herod designed to wage War against those two Rich Cities, Tyre and Sidon, which therefore might pos∣sibly be insolent, or however, might tempt this proud Tyrant to war against them, not for their Religion (for we read of little as yet therein) but for their Riches; thinking that his Conquest of them would well enough countervail all his charges in such a War. But both those Cities (fearing the uncertain Event of War) by the Mediation of Blastus (Herod's Lord High Chamberlain) made their peace with him, and begg'd his pardon before the War was commenced. This Truckling of these two potent Mari∣tim Cities, puffed up Herod's haughty heart; hereupon he makes a starched Oration (supposed on his own Birth-day, &c.) being arrayed in a Cloak made of the Cloth of Silver, which being beaten upon by the Sun-Beams, did plainly dazle all the Specta∣tor's and Auditor's Eyes. This gave an opportunity to his Parasitical Courtiers to ap∣plaud him above measure, and, like base Sycophants, to say [He spake with the Voice of God, and not of a Man.] Hereupon Herod being Tickled, and not rebuking those flat∣terers, nor giving glory to God, who is jealous thereof, Isa. 42.8. he commands his Angel to destroy him (who had delivered Peter, that durst not own any Divine Glory, Acts 10.26.) by smiting him with the Lowzy Disease wherein he died (as his Grand∣father before him) to teach him that he was but a Mortal Man, subject to Vermine. N.B. This teacheth, (1.) That Flatterers (Courtiers here prompting the People to flatter Herod thus impiously) do take the ready way to destroy the persons so blasphe∣mously flatter'd; for the great God will by no means admit of any Corrivals. (2.) No man is flatter'd by another, who hath not first flatter'd himself, as Herod had done, when he made his vain-glorious Speech to Tyre and Sidon's Commissioners. N.B. Josephus saith, that at his death he complained much of the People's vanity in Deifying him, but not at all of his own Autotheism in Deifying himself with his Self-admiration. And (3.) God picks out such fit seasons to avenge himself of his Enemies, at that time when it may be most for his own glory, and their confusion. Herod perished in his highest honour, which was an Answer also to the Church's prayer, v. 20, 21, 22, 23, &c.

The third and last Remark is; The new Peace of the Church, when they had prayed

down Herod dead, verse 24. But the Word of God grew and multiplied: Where N.B. The Gospel is compared to Seed, as our Saviour doth in his Parable, Matth. 13.19. It was still safely and successfully Preached, and received in Faith by many honest and good hearts. The number of Believers were multiplied by the Word; the Ground or Soil which is most harrowed, is made thereby the most fruitful: The good fruit of Faith and Obedience, did by every shower of Persecution (falling upon the Church) the more abound, as Acts 19.20. and Col. 1.6. The Church is alway invincible [the Gates of Hell cannot prevail against it] Matth. 16.18. Truth may for a while be oppressed, but it can never be utterly, totally and finally, to all intents and purposes suppressed. N.B. Camomile, the more ye tread it, the more ye spread it: And the Palm-tree's Posie is [Nec premor, nec perimor] the more weight ye lay upon it to keep it down, the higher and faster it groweth up. The Church in Egyptian-Bondage never increased so much, as when Pharaoh laboured most to keep it under from growing: The more he molested them, the more he multiplied them, Exod. 1.12. So true it is, that Persecu∣tors, by pulling down the Church, build it the more, &c.

CHAP. XIII. Of Paul and Barnabas sent to the Gentiles.

THIS Divine Historian Luke (the Recorder of the Acts of the Apostles) having hi∣therto carried on the History of the Church and Gospel, as both had their Re∣ception among the Jews, wherein he more peculiarly pitcheth upon the Acts of Peter and John, those two special Ministers of the Circumcision, more especially Peter's. Now he turns his Pen to follow the planting and progress of the Gospel among the Gentiles, which History he begins with the Acts, especially of Paul and Barnabas (who were the two singular Ministers of the Uncircumcision, and more peculiarly Paul's to the very end of that Book. N.B. It is not improbable that Barnabas knew before-hand (as he was full of the Holy Ghost) of his being designed for a Minister of the Ʋncir∣cumcision, and of Paul's being joyned with him in that work long before these two were sent away from Antioch upon it, as Barnabas was sent from Jerusalem to confirm that first Gentile Church there; so his seeking out Saul (as before) to assist him in the same work, giveth some confirmation hereof, &c. N.B. The solemn Mission of Saul and Barnabas to their Ministry among the Gentiles, is fully related, Acts 13.1, &c. After they had carried the Benevolence of the Church of Antioch to that of Judaea, they re∣turned to Antioch again, Acts 12.25. where they spend some considerable time, at the end of which this new Gentile-Church observing a solemn Fast for the sad Famine that then was sore upon the Countrey: And while in Praying and Preaching at their Pub∣lick Ministration (as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies, for which the Greek Scholiast reads [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or Preaching, which is the highest Office and Honour of a Gospel-Minister. N.B. Though some Protestants make it only a Reading the Liturgy, as the Papists translate it [as they sacrificed] to countenance their abominable Idol of the Mass, which that Greek word can never mean) the Holy Ghost gave them their Mis∣sion and Commission by the Ministry of this Church at Antioch upon this extraordinary day of Humiliation, to fetch in the Gentiles, who had long lain behind the Partition-wall, to the Jews: This could not be done without a Divine Warrant; for tho' Peter, in the case of Cornelius, had opened a door for the Gospel to the Gentiles, that was only a single gap, or breach made in the Wall, yet now the whole Partition-wall was to be thrown down, and the Gospel was to be brought into all Gentile-Countreys, and that heavenly Manna was to be Rained down at their Tent-doors, when the Lord said [Se∣parate those two men to the work whereunto I have called them] V. 2. which confirms that Saul and Barnabas knew their work before-hand. N.B. In Paul's first Peregrination or Travel among the Gentiles, as their great Apostle in conjunction with Barnabas, three famous Circumstances are principally observable: The first is his Egress. The second is his Progress. The third his Regress. N.B. In his Egress from Antioch, we are to con∣sider the moving cause thereof, namely, his Solemn Call to undertake this Apostleship of the Gentiles, in which Call are mentioned, (1.) The Ministers who set him apart for that Office, with his Collegue Barnabas) Simon, Lucius, and Menaen, Acts 13.1. (2.) The Author, God the Holy Ghost pointing out those two men to an Imployment of his own, who were lately returned from an Imployment of the Church's, verse 2. And (3.) The

Manner how, those three above-named (who were Prophets as well as Preachers) un∣derstanding the Lord's mind, and appointing another solemn day of Fasting and Prayer, laid their hands upon Saul and Barnabas, so set them apart by Ordination, v. 3. This is N.B. The second Ordination or Imposition of Hands since the Gospel began, which did not confer the Holy Ghost with it, for these two were full of the Holy Ghost be∣fore: And this was the first Ordination of Elders since the Gospel, that was practised out of the Land of Judaea among the Gentiles.

The Remarks from the first part, to wit, the Egress, are these: First; God granted to this new Gospel-Church at Antioch, the extraordinary help of Prophets indued with a Spirit of Prophecy, which had ceased from the days of Malachy to Christ's Time. This Di∣vine Grant (of such as were partakers of Revelations) was according to the present state of this new Church, as necessary to its well-being, until Time and Study had in∣abled others to be Teachers there, which as yet none could attain to in its Infancy. Where God denies Means, he supplies Means.

The second Remark from the Egress is; The Lord is so free an Agent in scattering his Grace, that he poureth it out upon some persons even in the worst of places. N.B. As appear∣eth in the case of this Manaen, who was puer Collectaneus, one that had sucked of the same Milk with Herod-Antipas (the same that Beheaded the Baptist, and set at nought our precious Saviour) yet this Foster-Brother of Herod, Manaen, and brought up at Court with Herod, did, notwithstanding all, contemn the profits, pleasures, and honours of the Court, and imbraced the Gospel of Christ, so much contemned by both the King and his Courtiers, v. 2. N.B. In all Ages God hath had some to fear him, and to love his good ways even in the worst of Families and Royal Courts; he had his Moses in proud Pharaoh's Family, his Obadiah in impious Ahab's Hall, 1 Kings 18.3, 13. Some good Souls in Herod's House, Luke 8.2. as this Manaen also; and some Believers even in the Houshold of Nero (that Monster of Mankind, Phil. 4.22.) This Man Manaen made Moses's choice, Heb. 11.25, 26.

The third Remark is; A solemn seeking of God before any great Enterprize, is a good pre∣paration for entrance into it. N.B. Our Saviour himself would not enter upon his Mi∣nistry till he had fasted forty days, &c. Matth. 4.2.17. If we make God our Alpha, he will be our Omega therein also, and will be with us in the Beginning, in the Middle, and in the Ending thereof too, as he was with these two (Saul and Barnabas) in their Ministry among the Gentiles. N.B. In such serious and secret Addresses at the En∣trance unto God, we make our humble Acknowledgment, that all safety and success in our weighty Undertakings, must come from God. N.B. The Church's Approbation of what was done in setting Saul and Barnabas apart, and their praying for God's bles∣sing upon their Labours, is said to be [a sending of them forth by the Holy Ghost] verse 3, 4. whereby, the like Apostolical Authority with all the other Apostle's Infallibility of Spirit, and a Plenipotentiary Commission to Preach the Gospel of the Kingdom of God to the Dispersed Gentiles, were put upon them. N.B. The Imposition of Hands did betoken their Separating and Consecrating to the work, as the Priests under the Law did separate and consecrate the Beast for Sacrifice, by laying their hands thereon: And the reason of those present Actions (in this first Ordination among the Gentiles) is supposed to be, that the Lord hereby did set down a Platform of Ordaining Gospel-Ministers in the Churches of the Gentiles for all future Times. Their success, by God's blessing in their work, is as followeth.

The (second) part of this History is their Progress (after their Egress from Antioch) wherein much Mystery is taught us in these following famous Remarks.

The first is, Saul and Barnabas (in order to their Preaching the Gospel to the Gen∣tiles) make their first Journey to Seleucia (a Sea-Town of Silicia, built by Seleucus, nigh to Antioch, and over against Cyprus) a Town of good Note, but mentioned here only, because at this Port they took shipping and sailed to Cyprus, whither they principally designed to go for their first work, being guided thither by the Holy Ghost, verse 4. Let us with Moses, turn aside a little to behold this great wonder, N.B. Why Cyprus must have the first Handsel of God's Goodness in the Gospel among all the Gentile-Nations. The Reasons why, some say, (1.) These two went thither, that they might see how the Kingdom of Magog (which Ezekiel mentions, Ezek. 38.2. and 39.1.) was Rooted out in that place, according to that Prophecy and Promise, &c. (2.) Others more probably affirm, that they went thither, because this was Barnabas's Native Countrey, Acts 4.36. therefore [patriam quisque amat non quia pulchram quantum quia propriam] out of love to his Native Soil, he took Saul along with him to hand over to his Countrey-men the first-fruits of Christ's Grace. But (3.) 'Tis best of all to say,

They were (out of the free Grace of God) directed thither by the Holy Ghost. N.B. The Roman Histories tell us, this Island Cyprus was so wealthy, that the Roman Generals were invited thither, or rather tempted by its Wealth to assault and subdue it, as as∣sured there was most Rich Plunder there, and the Annual Tribute of that Conquer'd Countrey, would prodigiously promote and replenish their Exchequer: But Christ, out of his Free Grace (without any such external motive) made a seizure upon this Cyprus by his Gospel, directing his Apostles thither, where a great Man (with many others) were converted to the Faith, and a Church was gathered in it by their blest Labours. Cyprus was antiently called Macaria, or the Blessed Island, because it so vastly abounded with all Temporal Blessings within it self, and of its own growth; but the Inhabitants thereof made a bad use of these good things of God (from whom all good comes) for they generally lived at ease and pleasure: Fulness (as in Sodom) bred forgetfulness; they dedicated their Land to Venus, who was worshipped there, and much filthiness was committed by them in that abominable Pagan Worship: Notwithstanding all these Abominations overspreading that Countrey, the Free Grace of God casts a look of Love towards sinful Cyprus, the Holy Ghost directs these Apostles thither, to Reclaim them from sin, and to Reduce them to Christ. So upon Acts 15.39.

The second Remark is; The first work of Saul and Barnabas in Cyprus was [They Preached the Word of God in the Synagogues of the Jews at Salamis] Verse 5. We must know that Cyprus was exceeding full of Jews, and their Synagogues, being the largest Structures, were the most convenient Receptacles of large Assemblies, especially in Salamis (the chief City of Cyprus, now call'd Famogusta, situated on the East part of the Island over against Syria) there they Preached not only to receive the greater Re∣sort, but especially, because, tho' they were sent unto the Gentiles, yet was it not to be till the Jews had Refused the Gospel, as after appeareth. Acts 13.46. and 28.28. The Apostles were first to bless the Jews with the Gospel of Christ, Acts 3.26. N.B. For Christ was properly the Apostles of the Circumcision, Rom. 15.8. and Heb. 3.1. who therefore saith [I am not sent, save to the lost Sheep of the house of Israel] Matth. 15.24. and accordingly he sent his Apostles out first to feed those poor scattered Sheep, Mat. 10.5, 6. Those he calls the Children of the house, but the Gentiles no better than Doggs, Matth. 15.26. Yet when those wanton and full-fed Children began to waste their meat, and wickedly to crumble it into small pieces, and cast it under Table upon the ground, N.B. Then (as saith that brave Believing Woman) may dhe Gen∣tile-Doggs lick up those leavings, verse 27. as they did here. The Vail of the Temple was Rent by Christ's Resurrection, and the Partition-wall was now broken down, that Jews and Gentiles met here together.

The third Remark is; When Paul and Barnabas had well seasoned this chief City of Cyprus with the savoury Salt of the Gospel, from thence they travelled Preaching up and down the Island, till they came to Paphos, which was the farthest part of it West∣ward, and which is famous among the Heathen Poets for the worshipping of Venus most especially above all other places. Thither go they, verse 6. to destroy that Dia∣bolical Worship: And there they met with a Magical Jew called Bar-Jesus, which sig∣nifies the Son of Jesus (so had he called himself) as if he had been of the nearest Al∣liance to our dearest Redeemer. The Syriack names him Bar-Shuma, of Shem, a name, signifying, a man of great Name, and of high Renown for his Conjurations, as another Simon Magus. N.B. This was the third Wile of the Devil for his opposing the Gos∣pel by the cursed Jews; their first way was to curse Christians by their daily prayers [Maledic Domine Nazaraeis] as they call'd them. Their second was by Emissaries. The Jews sent every where abroad to cry down both Christ and his Gospel with the utmost of their power in Preaching blasphemously against it as a Cheat. And their third was this, of imploying many skilful in Magick (Magicians mostly abounding at this time) who by their false Miracles endeavoured to out-face and vilifie the Divine and Real Miracles of Christ and his Apostles, as Jannes and Jambres (those Sorcerers of Egypt) laboured for a while to bring the Miracles of Moses into contempt, till they were over∣mastered. N.B. And so was this Sorcerer here, who was commonly call'd Elymas, which is the same in sense with Magus, as the other sense of Bar-Shuma is filius Inflationis, because he being breathed upon by a Diabolical Inspiration, used to Prophesie, as it also signifies filius Ʋlcerum, because he professed to undertake the cure of Ulcers; yet could not this Bar-Jesus, or Bar-Jehoshua (which signifies an Healer) heal his own hellish ulcerated & adulterated heart; for when that great Man (Sergius Paulus) the Proconsul of the Countrey, and a docible person to good (which is rare in the Worlds Grandees) had sent for Barnabas and Saul, desiring to hear the Word of God, verse 7. N.B. Which

Desire was a Divine Donative flowing from Elective Love in order to his Conversion and Salvation, and which this Sorcerer indeavoured with all his might to smother and disappoint, verse 8. withstanding the Apostle's Doctrine, and indeavouring to pervert the Deputy from the Faith, N.B. Oh unhappy Princes in having such Parasitical claw-backs so familiarly in their presence! This Magician is said [to be with the De∣puty] had too much of the Proconsul's Ear formerly, and now would have turn∣ed him away from his eternal happiness. The greatest Opposers of the Sacred Truth, have been the greatest Courtiers: The Unclean Spirits (those Internal Frogs) thrust themselves into Kings Palaces, Rev. 16.14. As the Plague of Frogs did into King Pharaoh's Palace, and Bed-chamber, Exod. 8.3. This is a pestilent place for Impostors to be present in, and so become a Plague to too many over-credulous Potentates, too easily imposed upon. The Arrians crept into Kings Courts in their time, and the Je∣suits learnt of them to do the same: And the like do the Arminians learn of them, as Utenbogardus in the Low Countreys, whatever all these, or any of these have done, or do now in our own Countrey. The Pope hath his Nuncio's, his Legates 〈◊〉〈◊〉 latere, to resist Reformation, and to support his tottering Kingdom, but all in vain, as here, &c.

The fourth Remarks is; This Diabolical Sorcerer (of whose Corporation were those Vagabond Exorcists, Acts 19.13, &c.) N.B. Gave the first occasion of changing the name of Saul into Paul; for as Luke (the Author of this Book) never before call'd this great Apostle [Paul] so he never after this calleth him [Saul.] There be various con∣jectures among the Learned (Antient and Modern) about these two names given to this one single Apostle, Acts 13.9. (1.) The most current Opinion among the Antients is, that he had this name of Paul given him at his Conversion and Baptism: For Ambrose writeth wittily upon this thus, [Before this Apostle was washed with Spiritual Pre∣cepts, he was a Blasphemer, and a Saul; but when the Rain of heavenly Washing had flowed down upon him, then the Blasphemer, the Persecutor, and the Saul was slain; but the Apostle, the righteous, and the Paul was revived: And to the like purpose saith Augustin [After that this man was brought to the Master, to learn of him how to be meek and gentle, &c. Then Saul laid aside his old Coat of Sin, and of being bloody with Slaughters, and took upon him the Coat of Gentleness and Humility, so of a Saul was made a Paul.

The second Opinion is that of Origen, that he had two names after the manner of other Hebrews, and to him agreeth Anselm, but Oecumenius steps farther, saying, that seeing some other Apostles had two names given them by Christ, this same Apostle must not have less honour in this respect than the other Apostles, therefore Christ changeth his name, that what chief thing the Prince of the Apostles had (namely, Peter Bar-Jona) this man might have also, and so receive an Argument of greater conjunction: They all think this was done at his Conversion, but if so, then Luke would have changed Saul into Paul ever after that; or (at the least) would have used indifferently, sometimes the one name, and sometimes the other, especially when he came among the Jews again.

The third Conjecture is various about the Etymology of these two names in Hebrew, Greek and Latine. (1.) The Hebrew name Saul, was the name of a proud and bloody King (signifying Thirsty, or desirous of Blood) therefore no desirable name; but now, when this Wolf had left worrying Christ's Lambs, and became one of those Lambs himself, that name must be changed into Paul, which is derived either from Palah, to segregate, as he was now chosen and segregated from the World; or from Pagnal, to work; for Christ's heart-changing and life-changing work appeared now in him passively, and he was now called unto the great Apostolical work of Christ, from his former Damnable work of the Devil. N.B. (2.) The Greek (as Hierom and Ephrem, &c. say) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a name taken from Turbulency, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rest and Quiet, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a cessando, because Christ had quenched the Fire of Hell in him, and made him to cease from his fiery Persecution. Or lastly of [Pi] the Hebrew word for a mouth, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Greek word for a Trumpet; because this man must now become as mad for Christ, as ever he had been against him, 2 Cor. 5.13. and must now become as mad for Christ, as ever he had been against him, 2 Cor. 5.13. and must open his mouth to sound out like a Trumpet the Grace of the Gospel of Christ. N.B. (3.) The Latine, Paulus, Augustin deriveth [quasi paululus, or parvulus] because of a proud Pharisee, he became an humble Disciple of Christ. But to leave these cu∣rious Criticisms.

N.B. The ••ourth and best Opinion is, That his Hebrew name Saul was changed into the Roman name Paul, when he began his Ministry among the Gentiles. For hitherto he had conversed among the Jews and Syrians, unto whom the name [Saul] was most

acceptable. N.B. Therefore Luke calls him only by that name, while his Ministry continued among them; but now beginning to speak here of his Ministry among the Gentiles, he advisedly recordeth him by this new name of Paul ever after, for having begun his Apostleship of the uncircumcision, it was never to cease, till Paul himself ceased to live: And as he had hitherto been called Saul (as he was a Jew-born, and Hebrew of the Hebrews, Phil. 3.5.) so now is he called Paul, as he was a Roman, a free Denison of Rome, Acts 22.25, 26, 27, 28. N.B. And they of the houshold of Sergius Paulus began first to call him by this name upon the conversion of this great Proconsul, whose name Paulus being put upon this Apostle, it would not a little avail in moving others to Reverence him, especially the Greeks and Romans, among whom he here began his Apostleship, seeing that name was of good account in several of the chief Roman Families: He did not ambitiously arrogate this high name to himself, but it was put upon him by others, and principally by the Deputy, for the glory of God: So that this change of name (like that of Roman Conquerours) was probable to be a Memorandum of the first Spoils Paul brought from the Gentiles into the Church of Christ, yet was it not the Head, but the Heart of this Sergius Paulus, which Paul conquered here, &c.

The fifth Remark is; The first Miracle that was wrought among the Gentiles, must be the striking of a perverse and perverting Jew with bodily Blindness, which matter may very well become an Allegory. N.B. Prefiguring that most Tremendous Judgment of God upon the Jews, falling at that time under a Judicial blindness of mind, and hardness of heart, by the just Judgment of God, which is oft mentioned in Scripture, Isa. 6, 9, 10. Matth. 13.13, 14, 15. Mark 4.12. Luke 8.10. John 12.40. Acts 28.26. Rom. 11.8. N.B. Matthew seemeth to speak of the more proximate cause, namely, of their sinful Act preceding this Divine Judgment; but Isaiah, John, Luke and Paul, of the Judicial Act of God, which is the higher, but remoter cause; importing thus much, that God first sent them Moses and the Prophets, by whom they might have seen and known his Will, yet still they would not see, nor hear, nor understand, nor convert, nor be healed, therefore did God at the last leave them to the Reprobation of their own minds, even in the Prophet Isaiah's day. Now (saith our Saviour) what was applicable to the Jews in the Prophet's time, is much more applicable to you (of whom Isaiah prophesied) in my time. The generality of the Jews have so despised the Grace of God, that their Day of Grace is now over; God is resolved, he will not convert, nor heal them: They have had light, they have seen me, and my works they have heard both mine and the Baptist's Sermons, but in seeing they would not see, and in hearing they would not hear nor understand; therefore are they fallen under a Judicial Hardness and Blindness. N.B. This is a Judgment (in some respect) worse than Hell it self; for beside that God inflicts it as a punishment for former Obstinacy, this Hardness of Heart is one of the greatest sins, and so a far greater evil than any of the greatest punishments. Hence a Reverend Man of God had this saying [I had rather be in Hell with a sensible spirit, than live upon Earth with an hard heart, and a reprobate mind] Sin being a moral evil, and punishment only a natural evil. therefore there is worse evil in sin than in punish∣ment for sin. N.B. Thus the Allegory runs parallel in all parts. As this obstinate Jew Elimas was struck blind at the Conversion of the Gentiles; so the Generation of the Jews in general were smitten at that time with Judiciary Blindness. And as Paul did not doom this perverse Jew to a perpetual Blindnese, but only for a season he should not see the Sun, Acts 13.11. So God hath doomed the Jews in general, to a blindness in part only, Rom. 11.25. 'Tis neither total, nor perpetual; as this Sorcerer saw after, and perhaps a Convert, &c. So when God shall unite those two Sticks, Ezek. 37.19, &c. and makes way for the Kings of the East, Rev. 16.12. then shall it be said of Jacob and of Israel, Oh what hath God wrought! Numb. 23.23. at the Jews Conversion.

The sixth Remark is; The bundle of Marvels in this first Miracle of blinding Elimas. N.B. As, (1.) That it might not be objected against Paul; what he spake and did was a pang and transport of unruly passion; this is prudently preoccupated by that clause [Paul being filled with the Holy Ghost] verse 9. to signifie, that what Paul said and did to this Sor∣cerer, was not any products of that Ranting Devil (Anger) which makes many men mad both in their sayings and doings: But all was managed under the conduct of the Holy Spirit of God.

N.B. (2.) Paul set his Eyes upon this Sorcerer, (as if he would have looked through him) verse 9 no doubt but with angry and burning Eyes sparkling out fiery Beams. Godly Men (especially Ministers) have a daunting presence, Acts 3.12. and 6.15. Here was just ground for Paul's holy Indignation, when he saw on the one hand this Proconsul Sergius Paulus have some panting desires after the good ways of God, and,

like a docible Disciple of Christ, had already got both a listening Ear, and a longing Heart after saving knowledge: And on the other hand, this pievish Conjurer indeavour∣ing to blast those blessed and hopeful buddings (which God hath promised to bless, Isa. 44.3. in the old Translation) he could not but be more than a little concerned, well knowing that the Conversion of a Great Man is of great consequence, having ma∣ny shadows to follow such a Body, especially this first-fruits of the Gospel, in order to the Gentiles Conversion; therefore is it no wonder if Paul was so loth to lose this Go∣vernour of Cyprus, who might have great Influence upon the Governed, his Subjects.

N.B. (3.) After this dazling Lightning which Paul's Incensed Eyes had darted out upon Elimas, followed that terrible Thunder-crack mentioned verse 10. [Oh full of all subtilty and of all mischief!] This was the first frightful crack: Importing, that this subtle Sorcerer (by long dealing and trading in Sorcery) had got a Dexterity in doing evil, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a facility and readiness to run the Devil's Errands. The second Crack was [Thou Child of the Devil] John 8.44. Matth. 13.38. 1 John 3.8. that not only will, but must do what the Devil bids, who is call'd the Destroyer, and whose work it was to hinder the Salvation of this Deputy and his Family. The third Crack was [Thou Enemy of all Righteousness] This is more than is found in any single Sinner. The Adulterer is an Enemy to Chastity; the Drunkard to Sobriety, &c. but he that hin∣dereth others from Heaven, is an Enemy to all Righteousness. The fourth Crack was [Wilt thou not cease to pervert the good ways of God?] The Greek word for pervert signifies a digging up, or ditching over God's good ways, so as to render them unpassable; to represent them crooked which are straight in themselves; this was devilish. This Sor∣cerer lay what Rubbs he could in the way of this great Man, to keep him from coming into, and from continuing in the good ways of God. N.B. But the fifth and last (which was the loudest and most confounding) Thunder-crack was in these words [And now behold the hand of the Lord is upon thee, and thou shalt be blind, and not see the Sun for a season; and immediately there fell upon him a Mist and a Darkness, and he went about, seeking some to lead him by the hand.] v. 11. Here the spire of Lightning fell effectually upon this Perverter, and strikes him blind: No sooner was the Doom denounced, but it was immediately executed, Verbum Déi est Factivum: The hand of the Lord (which is his Almighty Power, either for Mercy or Judgment) did presently accomplish what he had denounced against this Sorcerer by the mouth of his Servant. N.B. Oh sad and doleful Doom! If it be a pleasant thing to behold the Sun, Eccles. 11.7. then must it be very uncomfortable to be blind. Life without light is called a lifeless life. N.B. This was done at Paphos, where Venus had her Temple, and where their old blind Supersti∣tion doted upon their blind God Cupid. Now this blind Magician was made to grope for his Fellow, that same blind Cupid, yet little Relief would he find therein, could he have found him; for if the blind lead the blind, both fall into the Ditch, and the Leader falls lowest and undermost, so have the worst of it, even the hottest place in Hell, Matth. 1••.14. N.B. Thus the Lord smote those sinful Sodomites with Blindness, so that they wearied themselves to find Lot's Door, and found it not for their mischie∣vous Intentions, Gen. 19.11. And thus the Cavalry of the Syrian Army were smitten with Blindness, so that they could not captivate that one single Servant of God Elisha, 2 Kings 6.18. Their senses being so deluded by a Divine Operation; yet was this Conjurer worse confounded than they, and stopped in his perverting carreer.

The seventh Remark is; In the midst of wrath God remembers mercy, even in his dealing with wicked men, Hab. 3.2. and stirs not up all his wrath, Psal. 78.38. This Blindness therefore was not a perpetual (as it might have been) but only a temporary Blindness. [Thou shalt not see the Sun for a season.] N.B. This phrase intimateth, that it was inflicted upon him not so much in a poenal, as in a medicinal way, that he might be reclaimed from his Villany, be reduced by Repentance, and receive his sight again. The Antients do (without Book) affirm, that he did hereby Repent of his sin, and was restored to his Eye-sight again, yet after this (they say) he returned with the Dog to his Vomit, and with the Sow to his wallowing in the Mire, not only of his old Judaism, but to his devilish Ma∣gick Tricks again; which shews, he repented of his very Repentance, but so did not Paul, who was struck blind also, Acts 9.8. for he saw savingly, &c.

The eighth Remark is; God over-shoots Satan in his own Bow. That which the Devil de∣signed, for obstructing the Gospel, was over-ruled by the Lord for a farther promo∣ting it; Sergius Paulus was set upon by Satan in this Sorcerer to be turned aside from becoming a Proselyte, yet when this prudent man saw that the Gospel (which Paul Preached) was attended with so much Majesty, and with such a power of working Miracles accompanying it, he the more firmly believed, being astonished at the Doctrine

of the Lord, verse 12. N.B. The Word never works more kindly, than when it is received with admiration. The second Journey Paul and Barnabas took from Cyprus (when they had done their work there) N.B. Was to Perga in Pamphilia, verse 13. whereof we have nothing of note Recorded, save only how their Collegue that ministred to them, verse 5. plaid them a slippery Trick there; though some say this was that John Mark who wrote the Gospel called by his name; yet his departure from them at this juncture (when they were walking their Biennial Circuit) was blame-worthy, Acts 15.38. Whatever was the cause of this withdrawment from the Yoke of Christ. Sundry Conjectures there be why he did so. N.B. As (1.) That he foresaw (from this short Experience) what difficulties and dangers attended the Gospel, and there∣fore in time provided for his own safety, and avoided it, as one soon weary of his work. There be too many who can be content to be doing something for Christ, yet care not to meet with suffering little or nothing for him; as the King of Navarr told Beza, He would launch no farther into the Sea of Religion, than so as that he might be sure to save himself by returning safe home to Shore at night. (2.) N.B. Some suppose Mark returned to Jerusalem out of an over-fond affection to his Aged Mother, who lived there: But he had learnt a better Lesson in his own Gospel, Mark 10.29, 30. to forsake Mothers for Christ, who promised to be worth ten Mothers to him, &c.

N.B. The third Conjecture is; That Mark heard of the Imprisonment of Peter (with whom he had some special familiarity, yea, a peculiar Interest in him, as appeareth from 1 Pet. 5.13. whom Peter there calls his Son, and in that Peter was so well ac∣quainted with Mark's Mother's house, Acts 12.12.) therefore his extraordinary respect to Peter might draw him back to see what became of him at Jerusalem.

N.B. The fourth Opinion is; That his Relation to Peter (who was the special Mini∣ster of the Circumcision) made him the more shy and nice to venture among the Uncir∣cumcised Gentiles, not only lest he should not shun that occasion of offence to the Jews and Peter, but also because he fore thought of the Tediousness of that two years Jour∣ney, they having now but newly entred therein, who had met with a Temple of Venus at Paphos in Cyprus, and now were come to Perga in Pamphylia, where there was ano∣ther Temple of Diana (which would unavoidably create trouble enough to those that cried down their Idolatrous Worship) and they were now like to go deeper into the thickest of these Idol worshippers every day more than other; this might become Mark's discouragement. N.B. But whatever was the cause of Mark's withdrawment from this work, it was so unwarrantable, as to make a breach betwixt him and them for the present; nay, it occasioned that bitter Paroxism betwixt Paul and Barnabas af∣terward, even the great commotion or perturbation, Acts 15.39. Let us leave Mark in his Journey to Jerusalem (learning this Lesson only from his frailty, [Let him that thinks he stands, take heed lest he fall] 1 Cor. 10.12.) whither when he came, he did abide there till Paul and Barnabas came thither again N.B. Beside this Remark of Mark's departure from his Ministry here, we find nothing remarkable concerning Paul and Barnabas at Perga in Pamphylia; no more is Recorded of them.

Their third Journey was to Antioch in Pisidia, verse 14. so called to distinguish it from the other Antioch of Syria (from whence they set forth, verse 1, 3, 4. and Acts 11.19.) which was next to, if not part of Pamphylia. Here these two Apostles (as we read) went into the Jews Synagogue upon their Sabbath day, N.B. Either to joyn with the Jews in their Worship (which was not then unlawful) or rather to get an op∣portunity of Preaching the Gospel more publickly to them; for this was the grand Errand of their coming thither: And the Rulers of the Synagogue soon gave them a candid Invitation thereunto after the Reading of the Law and the Prophets, v. 15, &c.

The other part of this Chapter begins with the special Remarks upon Paul and Bar∣nabas's Actings at this Antioch, where Paul Preacheth a most powerful Sermon, where∣in a general prospect may be presented as to the form and manner of his Convincing Discourse in these following particulars. As (1st.) His Prologue or Preface, v. 16. wherein he craves their careful attention, which (he intimates) none could do, but only such as truly feared God; for that is the proper Character of a right Attentive Hearer. (2ly.) His Narrative of the Divine Benefits which the Lord of old bestowed upon his People Israel frankly for the Messia'hs sake, and these he reckons up to be four. (1.) God's free Electing of them above all Nations, and his wonderful delivering them out of Egypt; verse 17. (2.) God's Indulgency towards them for forty years in the Wilderness, as a Mother bears with her Child's frowardness, or as an Huband bears with his Wife's crossness, verse 18. (3.) His giving them the Possession and Improve∣ment of the Land of Promise, verse 19. (4.) His constituting them into a form of

Government there, both that of Aristocracy under Judges, verse 20. and that of Mo∣narchy both under Saul, verse 21. and under David, verse 22. Then (3ly.) He lays down his Proposition, That Jesus is the Christ, the Saviour of the World, v. 23, (4ly.) The Illustration of the Proposition, variously proving it; as (1.) From Christ's Stock and Family according to the flesh foretold by God, verse 23. (2.) From his Fore-runner fore-told by Isaiah and Malachy, verse 24. (3.) From the Testimony of John Baptist himself, verse 25. (4.) From the Resurrection of Christ, verse 30. which he asserts as well fortified with the Testimony, (1.) Of the Apostles and many Galileans, v. 31. and (2) Of the Prophets, both David, verse 33, 35. and Isaiah, verse 34. (5ly) He anti∣cipates Objections that some might raise against his Proposition; as (1.) None must look upon themselves to be unconcerned in this Truth; for the holding forth of the Messiah was of universal concern to present as well as to past Times, verse 32, 33. (2.) None must be offended at Christ's unjust condemnation, whereof the Cause (he tells them) was only the Jews Ignorance, verse 27. nor at Christ's Ignominious Death upon the Cross, verse 28. nor yet at his Burial, verse 29. (6ly.) And lastly, His Epilogue, wherein he excites his Auditory to an hearty Im∣bracement of the Gospel, by two Arguments; the first is drawn from the Advantage thereby, informing them, that many benefits do redound unto those who imbrace the Faith in Christ, verse 38. and 39. And the second is drawn from the danger of neg∣lecting it; Contemners of Christ (saith he) God will severely punish at the last day, v. 40, 41.

Having here drawn a Graphical Scheme of Paul's Seraphical Sermon, now come we to the particular Remarks.

The first is; It may justly be wondered at how Paul got the liberty to Preach thus publickly as well as powerfully in the Jews Synagogue, seeing the Jews generally did so hate him, as appeareth by that danger he was in at Damascus through the Jews Machi∣nations against him, who had wrought with the Governour of that City to apprehend him, and there they would have dispatched him, had he not been let down over the City-wall in a Basket, Acts 9.22, 23, 24, 25. 2 Cor. 11.32, 33. And seeing also that no man might presume to Preach in their Assemblies without lawful Authority, and a solemn Calling thereunto by the Governours which God had set over them in their Law, and appointed them for ordaining Preachers. This Doubt is exprresly resolved, verse 14. Acts 13. saying, The Rulers of the Synagogue gave him a call to this work: But that they should do so, is the greater wonder of the two: For the difficulty lieth, how did those Rulers know that Paul and Barnabas were qualified for Preaching-work? It may be answered, by their former converse with them; for it cannot be imagined that this was the first time they had seen them, nor that they came to Town that very day; but (as Dr. Lightfoot supposeth) the Rulers had been conversing with Paul and Barnabas before this some time, whereby they understood their Ability to give a word of Exhortation, and not only so, but probably those very Rulers had (by conversing with those Apostles) by this time drunk in some Respect for, and Affection to the Gospel; hereupon they did thus urge them to Preach it to the people.

The second Remark is; 'Tis a laudable custom to read some portion of Scripture first, and then to expound and apply it before the Sermon begin. N.B. This was the practice of the Priests of the Lord in the Jewish Synagogues, and this ought to be done in our Christian Churches. The Reading of the Law was commanded by Moses, and (the Rabbins say) that Ezra commanded the Reading of the Prophets also in their Synagogues, and both the Law and the Prophets were so distributed into parts, and so many Sections, as by Reading every Sabbath day one of them, they might Read the whole of both once a year. N B. That the Scriptures were Read in the Synagogues, many proofs do de∣monstrate, as Luke 4.16. Acts 13.15. and 27. and Acts 15.21, &c. And that they were expounded also is as demonstrable, Neh. 8.5, 8. Acts 9.22, &c. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] there used, doth signifie that they proved the proposed Truth by comparing Scripture with Scripture, and laying one place to another as Joyners, that, in order to Erect a Fabrick, first fit all the parts of their work together, so that each part may perfectly agree with the other, &c. Thus the Priests in Nehemiah's day Read the Scripture, and gave the sense thereof to the people, for it was their special Office to Instruct them, Deut. 33.10. Mal. 2.7, &c. hereupon these Levites, Neh. 8.8. did not only Read the Law, but also (as Tremellius renders it) Dabant Intelligentiam per Scripturam ipsam, they caused the people to understand the meaning of one Scripture, by comparing it with another. N.B. Parallel Texts, like Looking-glasses placed one against another, do cast a mutual Light one to another. And thus the Lapidary useth to brighten his hard Diamond with the Dust that is shaved off from it self, and so ought hard Scrip∣tures

to be opened and explained by those that are plainer: But above all, N.B. The Example of our Lord himself maketh it a most commendable Custom: This was Christ's own Custom, to Read and Expound the Scripture, Luke 4.16, 17, 18, 19. where we are told, that our Lord did not only open the Book to read, but he also open∣ed that portion of Scripture which he had Read: As he was admitted to be [Maphtir] or publick Reader of the second Lesson in the Prophets for that day; So he became both his own interpreter, and paraphrast too, tho' for his pinching them too close, his life was then indangred.

The third Remark is; The success of that powerful Sermon which Paul preached this first Sabbath-day after the Reading of the Law and the Prophets (as aforesaid) upon the Auditory. The Auditors consisted of two sorts, the Jews, and the Gentiles.

N.B. (1st.) The Jews were some good and some bad. The latter were offended at this Apostolical Doctrine, at those offence that Solemn Assembly was broken up by the aversness and outrage of those bad Jews against the Gospel; but the former took the better part and joyned with the honest Gentiles who were (both together) wrought upon by the word of God, Acts 13.42, 43. N.B. Thus God will ••ut in for his part with the Devil, and not suffer him to take all, Christ as it is promised, Isa. 53.12.) will divide the spoil with the strong, with the strong People, with the strong Turk, and with the strong World, yea with the strong Devil, he will scramble among the stron∣gest of his Enemies for his share, even among the cursed Jews themselves, who were his Crucifyers: He will (out of his gracious Nature, Exod. 22.27.) pluck some, yea many (as 'tis said here) of them as brands out of the fire, Zech. 3.2, 3. As he had done first 3000. and then 5000. more by Peter's two Sermons, (as is above mentioned.) so here were also many Jews converted by this Sermon of Paul, whom he exhorted to continue in the Grace of God ver. 43. that is, in the Doctrine of the Gospel which is called the Grace of God, Hebr. 12.15. And the true Grace wherein we stand, 1. Pet. ch. 5. v. 12. well-knowing what fierce Encounters Satan usually makes to blast the bles∣sed buddings and beginnings of Evangelical goodness in any.

N.B. Thus the same Sun (of Righteousness) which hardens Clay (those reprobate Jews) yet softens wax, the other that were eternally elected.

(2ly.) The Gentiles were Docible where some of those Jews were Refractory, and they were willingly ready to receive the Gospel that those obstinate Jews did so wil∣fully reject [they besought that these same words might be preached to them the next Sabbath] ver. 42. Acts 13. or (as the text may be read) in the week-days between the Sabbath namely, upon the second and fifth days of the week (before the next Sabbath came) on which they used to meet in their Synagogues as on the Sabbath-day, accor∣ding (as their Rabbins say) to the appointment of Ezra: And the Apostles preaching upon those two Week-days did so wonderfully work upon their Auditors, that upon the next Sabbath almost all the City was gathered together to hear the word. N. B. Here we have a good warrant for Week-day Lectures, where God gave a Testimony to the Word of his Grace both to the benefit and blessing of Jews and Gentiles, ver. 43, 44. For not only many Jews and Religious Proselytes (such as were come off from Paganism to own the true God in Iudaism) followed Paul and Barnabas, but also a great multitude of Gentiles, ver. 45. did embrace the Gospel. When the perverse Jews saw that the Gentiles were made equal with them, this inraged them with envy, whereupon they stirred up some Female Unbelieving Proselytes, and some of the Chief of the City against the Apostles, so that they drove them out of their Coasts, having a furious indignation at the great Confluence of the Gentiles and the happy growth of the Gospel: This their contempt thereof did declare them unwor∣thy of eternal life, verse 46. N.B. Therefore the Apostles shook the Dust from off their feet in Testimony against those despisers (as Christ had commanded, Mat. 10.14.) disdaining to carry away any of their accursed dust, or have any farther Communion with them, they then turned to the Gentiles according to the prophecy, (in Isa. 4.9.6.) v. 46, 47 When the Gentiles understood by that Prophecy their own interest in Christ, and their Calling to the hope of Salvation, they received the Gospel with more Vene∣ration and greater Joy, and they glorified God, who, as he had ordained their Salvati∣on as the end, ordained also the hearing of the Word as their means to that end, ver. 48. Then in spight of all opposition the Gospel spread like Leaven throughout all the Re∣gion, ver. 49. Though the Jews stirred up those devout Women among them (that were Zealous for the Law and against the Gospel) to oppose it, these tools they chused, because [faminae quicquid volunt, valdè volunt] Women are most earnest in what way they undertake, verse 50. but they leaving the very dust as Heathenish behind them, They went to Iconium, &c.

CHAP. XIV. Of Paul and Barnabas at Iconium, Lystra, &c.

THIS is the Fourth Journey where these two Apostles Paul and Barnabas had their next Station, namely at Iconium, Acts 13.51. & 14.1. (a Town in Lycaonia near to that famous mountain Taurus) where they went both together into the Synagogue of the Jews, and so spake, that a great multitude both of the Jews, and also of the Greeks believed. This Blessed success of the Gospel did again Invenome the Venemous Minds of the Unbelieving Jews with rage against the Apostles: N.B. Yet as the more outragious were the Adversaries, so the more couragious were the Apostles, verse 2, 3. who shewed as great constancy in performing their duty, as their persecutors did obstinacy in persecuting them for it: And no less were those Disciples (that came along with them from Perga to Antioch, and from thence to Iconium) notwithstanding all opposition, filled with joy, Acts 13.52. having now the pardon of their sins sealed to them, the Assurance of the promise of their Eternal Salvation, and the Gifts of the Holy Ghost (which they had at that time) as an earnest and pledge to confirm their Faith in both.

N.B. In this place the Apostles continued a time sufficient for strengthening the New-Converts in the Obedience of Faith, God the mean while strengthning them also with miracles wrought by their hands, to confirm the Doctrine which they preached, that it was from God. Hereupon there arose a Schism [the multitude was divided] v. 4. N.B. Christ came not to send peace but a sword, yet is he not the cause of division, but the occasion only, and that by accident too: So it is said, that sin is the occasion, and not the cause that Grace aboundeth: Such as quarrel at the Holy Scriptures (because the Ignorant and such as are given up to believe lies do ground their damnable Doctrines, and destructive Heresyes upon them) are like the People (call'd Atlantes) who do use to shoot their Arrows against the Sun, because it scorches them with its hot Beams: God's Ordinances are not to be quarrelled with, because by Man's Corruption they breed differences: The Bellum Sacramentarium or discord about that Sacrament of Love, was soon Kindled, but lasts long, 'tis a Fire that is not Quenched to this Day, &c.

N.B. This Dismal Division (such as had been about Our Saviour Himself and his Doc∣trine, John 7.43.) like Thunder brought forth a dreadful Hail-shower, so that the A∣postles were furiously assaulted both by Jews and Gentiles (backed with the Authority of the Magistrates whom those superstitious Matrons (their wives) most malevolently prompted thereunto, so that they despightfully used them, and designed to stone them, verse 5. which by a good providence being understood, N.B. They gave ground, verse 6. Not so much to save their lives, but least they should trifle away their precious time unprofitably there where their Ministry was now obstructed, and which they might spend to better purpose in another place. This Apostolical pattern doth warrant the practice of such godly Ministers as do flee from persecution to reserve themselves for better times. It was both our Lord's Precept, Matth. 10.23. and his own prac∣tice also, Luke 4.30. John 8.59, &c.

N.B. Their shipping away to Lystra and Derbe made their fifth Journey, ver. 6. These were Cities of Lycaonia also that lay farther up in the Countrey, where they preached the Gospel, verse 7. Thus their Persecution in one place, procured the furtherance of the Gospel (as Paul's phrase is, Phil. 1.12.) in another place. Thousands would never have heard of Christ, had not the Ministers of Christ been driven by Persecution among them: God would not permit evil to be, unless he knew how to extract some good out of that evil: He causeth the Sun, when it forsaketh one part of the habitable World, to shine upon another. N.B. The Apostles coming to Lystra and Preaching here, Paul observed a Poor Cripple extraordinary Attentive to the word, he percei∣ved thereby through his prophetick Spirit that he had faith to be healed, tho' he was born lame and never had walked, verse 8, 9. tho' his Defect in nature was incurable by Art, like the lame Man whom Peter healed, Acts 3.2, &c. yet had he Faith for his Cure which Unbelief would have hindered, Matth. 13.58. Mark 6.5. To this Cripple Paul spake with a loud voice (that all the People there present might hear and ob∣serve) saying, [Stand upright on thy feet, and he leaped and walked] verse 10. N.B. For together with Paul's word there went forth a power, the power of the Lord was present to

heal him, as Luke 5.17. the like was done by Peter, Acts 3.6, 8. and is promised to be done by God's holy Ordinances, Ps. 146.8. The Lord giveth Sight to the blind, he rai∣seth up the Crooked, he loveth the Righteous. God loved this Lame Man, so he restored him to the use of his Limbs, so that he leaped for joy to shew that he was perfectly Cured, for all the works of God (as was this miraculous Cure) are perfect, Deut. 32.4. The sight of this miracle put the blind People to pay their Rent to the wrong Land-Lord, for tho' Paul had Preached Christ unto them, and had confirmed his Doctrine with such a singular miracle, which, by the light of their own natural Reason, they might know that none but a Divine Power could have wrought it. N.B. Yet such was the blind Superstition of those poor Pagans, that they would needs ascribe the honour of it to their Dunghil-Deityes; so forcible is an evil custom and a vain Conversation Recei∣ved by Tradition from fore-fathers, Jer. 10.3. 1 Pet. 1.18. Those Pagan-Lycaonians had heard out of the Fables of their Poets, that Jupiter and Mercury came down to visit Lycaon their Progenitour of old, and that for the affront be offered them, they trans∣formed him into a Wolf: Hereupon they used to offer Sacrifice to those two Pagan Gods by their Images which they had erected for appeasing them, and now the People supposed that they had themselves come down in two humane shapes to work miracles among them. N.B. So blind are the principles of Corrupt Reason in fallen Mankind compared unto the clearest Light of the Gospel which was now preached to them: Here∣upon both the common People adorn the Apostles (who were but the Instruments of the miracle) with both Divine honours ver. 11. and with Names of their Gods, verse 12. cal∣ling Barnabas, Jupiter, (their chief God, as the Heathens took him) and Paul Mercurius, whom they look'd upon as both the Messenger and the Interpreter of their seigned Gods, which caused their applying of his name to Paul, who was the Master of Speech, as [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies; speaking much more to the People than Barnabas did, who mostly stood silent, yet in his Gravity might beckon upon Paul to speak as his Herauld, as Jupiter did to Mercury.

N.B. Nor was this all, but their Priest of Jupiter (who should have had more wit) brought Oxen trimmed with Garlands of Flowers (according to their Heathenish Cus∣tom) unto the gates of the house, where the Apostles Lodged (their Temple standing without the Town, therefore brought they their Sacrifice to the supposed Gods them∣selves, &c.) and there would have done Sacrifice to them, ver. 13. because they took Jupiter for the King of Kings and the principal Patron of the City: This had been done, if the Apostles had not run in among them, and shewed the greatest detestation of such abominations, telling them that they were but Men of like passions with themselves (which plainly differenceth Man from the Divine Nature) and therefore, no such thing could be done without notorious Sacriledge, and themselves be made Idols, verse 14, 15. Both which were such abominable Acts, that the Apostles rent their Cloathes, which was a sign of their greatest abhorrency of such detestable Actions, and this gaue Paul a new occa∣sion and opportunity to preach again to those Idolatrous Lystrians, saying [Sirs, why do ye these things?] to such poor Mortals as we are, who have need of Food and Raiment, we are liable to diseases, and death as well as you are, so may we by no means either as Men or as Apostles allow of any such Idolatry to us, whose Office is to extirpate all kind of Superstition, much less to permit, or countenance it. N.B. Then he obviates two main objections which those Heathen Idolaters might make against the Gospel, The first is drawn from the Antiquity of their Idolatry, and the second from the Ʋniversality of it; Answering both of them, with Affirming, that the Reason why so many and for so long a time had worshipped Idols (which was a way of fallen Man's own chusing, and never of Gods Commanding) was from the just Judgment of God upon them, Psa. 81.12. Rom. 1.24, 28. and here verse 16. and then again in verse 17. He prevents a cavil, that they could not plead Invincible Ignorance for their excuse for tho' they and their Ancestors had not the Book of Scripture, yet had they the Book of Nature to instruct them, that God only (who createth all things, and preserveth them by his providence in giv∣ing Rain, Fruits, Corn; &c.) is only to be worshipped, &c.

Yet all these Convincing Arguments of the Apostles were little enough to restrain those obstinate Idolaters from committing Idolatry: So hard a matter it is to rectify such Rude mistakes in Religion which time, custom and popular patterns had so rooted and firmly rivered in their carnal hearts, verse 18. N.B. Now the Devil, being put to his last shifts, began to stir up his Instruments to use violence, those were certain Jews that came from Antioch and Iconium, who perswaded the People to stone Paul verse 19.

Oh what a strange change is in the Mobile here! that the same persons who had made a

God of the Apostle, and would need•• have Sacrificed to him as such a God, would now in the twinkling of an eye (as it were) be for stoning him as a Devil Incarnate, or the worst sort of Mankind: Thus the Vulgar dealt with our Lord himself, crying to him Hosanna one day, and Crucify him the next day. And behold here the restless ma∣lice of Satan against God's Ministers, first Tempting them to become Idols of the People, and to rob God of his Glory (due to him alone) and to accept of Divine worship, wherein the Devil designed to destroy the Blessed Apostles Souls: Now when this design failed him, He exciteth the Jews, and they the People to destroy their bodies by stoning them: Oh what a slippery thing is all wordly honour!

N.B. Here they stoned Paul dragging him out of the City, as if he had been dead: For their spight was most against Paul because he spake most: But while those Belie∣vers (that followed those Apostles) stood round about him, verse 20. either in order to bury him, thinking him dead (as did his Persecutors) or to defend him as much as they could, from farther attempts of that popular fury. He, being suddenly revived by the Power of God, rose up, and ventured again, into that injurious City, and the next day went away to Derbe.

This bring us to the third part of Paul's 1st. Peregrination or Travel, namely, his Regress or Return (after so long a Progress) to Antioch again from whence be had his first Egress into this his Apostolical Ministry.

In Paul's Return, Three particulars are most Remarkable. The first is, the Terminus a quo, the place where he began it, and what he did there before he departed, verse 21. The second is, the several places he passed through (as he returned) passing from Derbe to Lystra, to Iconium, and to Antioch of Pisidia, where what they did in all those places is Recorded as in a Journal, verse 21, 22, 23, 24, 25. Then the third part is the Terminus ad quem, the place whither he returned, namely, to Antioch in Syria, from whence they were sent out, Acts 13.1, 2, 3.) Where they gave an account of the Success of their Ministry and Embassage wherein they had been employed, verse 26, 27. as likewise, where they stayed a long time, to Rest and refresh themselves after all their Toils, Travels, and Persecutions, and for confirming the Disciples there; v. 28.

The Remarks upon this Regress or Return, in short are these.

(1st.) That the best provision and preparation for any business of Importance, is faith∣ful Prayer unto God concerning it. Thus Paul and Barnabas, going to Preach the Gospel to the Gentiles, were recommended to the Grace of God by the Prayer of the Church of Antioch, Acts 13.2, 3. and 14.26. unto which Prayer God granted a gra∣cious Answer in their wonderful safety and success of their labours whereby they had both Discipled and Baptized many Souls, ver. 21.

The second Remark is; That the way to Heaven lyeth through much Tribulation. When Paul started up after his stoning. N.B. He seemeth to have this Truth in his mouth [Sic oportet nos Intrare in Caelum] So must Heaven be gotten by pains, by pain, by patience, and by persecution, which is its inseparable Companion, Acts 14. v. 20, 22. If there be any way to Heaven on Horse-back (said Holy Bradford) surely this is the way, through much Tribulation: They that will live godly (saith the same A∣postle, 2 Tim. 3.12.) must suffer persecution, tho' they carry their matters never so dis∣creetly: An Howling wilderness Israel must pass through, before they can enter the Land of Promise. There is no dividing betwixt Christ and his Cross. There is no coming to the Crown but by the Cross: If the Head (Christ) was Crowned with Thorns; then his Members (Christians) ought not to dream of Delicacyes, The Rose cannot be plucked without prickes. The Marble Stones were first hewen, before they were set orderly in Solomon's Temple: Nor is Corn brought into the Garner till win∣nowed.

The third Remark is; It is not enough to sow the Seed of the Word, but it must be watered also: There ought to be a frequency of the use of Holy Ordinances, to make even good Soil fruitful Heaven-ward.

N.B. Therefore did those Apostles return to visit those people, they had preached un∣to well knowing that those Converts stood in need of Confirming Grace as well as of Converting Grace: And therefore did they confirm the Souls of the Disciples, &c. v. 22. and comforted them also, that they might not be offended at Paul's stoning, nor stum∣ble at these persecutions they might themselves meet with for the profession of Christ, therefore did they preach the Doctrine of the Cross, shewing how Afflictions are the Waters of Marah that are met with in the way to heavenly Canaan. Hence ordained they Elders to instruct and govern them at their departure, commending them to the Lord as Useful Treasure, &c. ver. 23.

The fourth Remark is; Now was fulfilled Gideon's two Signs, Judg. 6.37, 39. the Fleece (to wit the Jews) alone had been wet before and all the ground about it dry: Now the ground round about (to wit the Gentiles) were wet, and the Fleece (the Jews) now was dry.

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 〉〈 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

at 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

in 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,

when 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

pain 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.

CHAP. XVI. Paul and Silas sent out again.

NOw those two great Apostles, being thus divided about their Companion in their work, go their several ways; Barnabas takes Mark and goeth to Cyprus that Island in the Mediterranean Sea, and which was Barnabas's Native Soil, Acts 4.36. After whose sailing to Cyprus nothing is recorded what honour this prophet found in his own Countrey, 'tis probable not much, not only because Christ had foretold, that such seldom meet with good success in their Ministry, John 4.44. but also because, had Barnabas's labours among his Kindered and Acquaintance been answerable to his Love and Affections to∣ward them, the Sacred Scripture could not have been silent concerning any such success: And this may moreover be the more doubted, because we find not that Barnabas and Mark were now sent away to Cyprus by any solemn Recommendation of the Church at An∣tioch, as Paul and Silas were to their work, they two were Recommended unto the grace of God, Acts 15.39, 40. that they might have the Spirits conduct and assistance but not a word of the Church's prayer for Barnabas and Mark, when they sailed to Cyprus.

Therefore have we a distinct and exact account of Paul and Silas's Travells, Actions and Success▪ in their Perambulation through Syria and Cilicia, confirming those Churches, that had lately been planted in those Countreys, Acts 11.19. and 15.23, &c. to which also the late Decree of the Council at Jerusalem was directed, that they might (by their exhortations, and answering of offered objections) be incouraged to persevere in the professi∣on of the Gospel of Christ which they had heard, Acts 15.41. The sacred Journalls of Scripture do Record their Stations and Actions first in Asia and then in Europe in the general, Acts 16.

The Grand Remark hence (before we descend to particulars) in this, [The only wise God would not permit such a great evil (as this dissension betwixt two such great Apostles) to hap∣pen in the world, unless he designed to produce some great good out of it for the greater promotion of his own Glory.

God's goodness appears here invincible in over-shooting the Devil in his own bow: The Devil devis'd this division of Paul and Barnabas for evil, even for the dissolution of the present Churches, but God over-ruled it for good, namely, for the edification of many Churches, and the inlargement of Christ's Kingdom: for hereby many more places were by this very means made partakers of the blessing of the Gospel, which (for ought we know) might otherwise have wanted it: Therefore tho' the Devil do this evil, and that mischief among us, Murmur not at these things, when he hath had his swing in

causing the worse Sins; God comes and turns all to the contrary for his own Glory, as he did in Esthers day, Esth. 9.1.

A more particular prospect of Holy Paul's Peregrination this second time from Antioch in company with Silas may thus (as in a Scheme or Map) be represented. First, He travelled into Asia the less. Who, having passed through Syria, and Cilycia, came to Derbe and Lystria, in which latter he made his first Station, Acts 15.41. and 16.1. and whose Actions therein were principally two. (First,) His Solemn Election of Timothy into the Office of a Gospel-Minister, whom he intended to take along with him, and to breed him up for his Successor in the Ministry after his death. And the (Second) was, His powerful propagation of the Doctrine of the Gospel of Christ there, &c. In the former of these two circumstances are most manifest. 1. The Motive why. And 2. The Manner how this Timothy came to be elected and adopted into the Ministry. The Motive, why, was Timothy's Commendation both from his Parents and his Profession, verse 1. and from the good report he had among the Brethren, verse 2. And the Manner how was by Circumcising him, &c. that he might not become offensive to the Jewish Con∣verts, verse. 3.

In the latter Action, namely, His preaching the Gospel, there is very considerable. 1. The Object both the Real, what he preached, namely, the Doctrine which accorded with the Decrees of that great Council at Jerusalem, verse 4. and the personal Object, to whom he preached, namely, to the Phrygians, and Galatians, verse 6. and to the Mysians, v. 7. but not to those of that part of Asia Minor near Ephesus, nor to the Bithynians, for the Spirit of Jesus forbad them by a secret Revelation, tho they essayed to pass thi∣ther, 6, 7.

And together with this double object is the effect very observable, verse 5. for Paul's passing thither brought a double blessing to these Churches, namely, (1.) A firmer Con∣firmation of those that Believed before. And (2.) Another new Accession of a great many more Believers unto the Faith of the Gospel, v. 5.

Then Paul's second Station was in Troas of the lesser Asia, and supposed to be the Re∣licts of that famous City of Troy, verse 8. but here his stay now was very short, for he was commanded to depart thence by an Angel that appeared to him like a man in a Macedonian habit, verse 9. and so soon as God's will was manifested, he disputeth not with the man, but dispatcheth his duty with all readiness and alacrity, v. 11. So he came to that famous City Philippi (called so from Philip, Great Alexander's Father) the chief City of Macedonia, verse 12. Thus Paul passed out of Asia into Europe to preach the Gospel.

The special Remarks upon Paul's second Journey into Asia, are these.

First; Oh what a priviledge is it for Children to have a good Mother and Grandmother (as this young Timothy had) who have many opportunities of dropping Divine Documents into their little Lemuel's Ears, as being most conversant with their little ones, far more than Fathers or Grandfathers can be. Hereupon the Mothers of the Kings of Judah are constantly men∣tioned, and as they were good or evil, so were their Children: Partus Sequitur Ventrem, The birth commonly follows the belly. Thus Athaljah taught her Son to do wickedly, 2 Chron. 22.2, 3. But Bathsheba taught her Son to be Religious &c. Pro. 31.1, 2, 3, Timo∣thy's Mother and Grandmother were both godly, 2 Tim. 1.5.

The second Remark is; Paul pitcheth upon Timothy to call him into the Ministry, as one designed for it from Heaven: not only because of his excellent Education, choice parts (which bespoke him a most likely hopeful Instrument to be imployed in God's Vineyard) but also because of some Remarkable prophecies and predictions (which had been given out concer∣ning him, 1 Tim. 1.18. to wit, some Divine Revelation) that this young man should make most prodigious proof in the Gospel.

N.B. 'Tis most probable that this was revealed by the Spirit to Paul who had been acquainted with Timothy from his childhood, being so conversant with his Mother and Grandmother, 2 Tim. 1.5. he had observed some small sparks of lively grace breaking forth in his minority, and these he exhorts him, verse 6. to blow up into a flame, as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies there.

The third Remark is; Though Paul were thus abundantly satisfied with Timothy's fitness for the Ministry, yet would he not ordain him thereunto, without the Testimony of others concer∣ning him, both of his holy life, and of his Knowledge of the Scripture wherein he did excell. 2 Tim. 3.15. N. B. Which rule for ordination ought faithfully to be followed by all right Ordainers, and not for Affection, &c. See Acts 16.2.

The fourth Remark is; Paul Circumcised Timothy, because they knew (that is, the Jews in those quarters knew) that his Father was a Greek, tho' his Mother was a Jewesse, yet according to the Doctrine of their Talmud the Mother could not cause her child to be circum∣cised

without the consent of the Father, therefore the Jews concluded that Timothy was not circumcised, and thereupon was it now done, that he might not offend the Jewish con∣verts, who were not yet persuaded that the Law of Circumcision was quite abrogated. Yet would not Paul circumcise Titus, Gal. 2.3. least he should harden the Jews, and of∣fend the Gentiles: Thus became he all things to all men, that he might save some, 1 Cor. 9.22. yet became he not sin to any man, in that, for a Jew to be circumcised was no yieldance: Paul circumcised Timothy as a Gentile, for these words [they all knew his Father was a Greek] do demonstrate, that Timothy was in their account reckoned for a Gentile, because the Father's Authority (in not circumcising him) prevailed over his Mother's.

N.B. These indifferent things using or not using require a most single, and singular eye (which, as Grotius saith, Paul had above all the Apostles) for the edification of the Church and for the Salvation of Souls: Paul yielded to circumcise Timothy, for that indifferent thing (tho' according to the decrees of the Great Council of the A∣postles, it was not to be imposed) was yet necessary for preserving the peace of the Church as then it was by bearing with the weak Jewish Christians, to whom he con∣descended, and with whom he complyed so far as would consist with a safe conscience, abating of his own liberty to gratify their Scrupulosities, and indulging their weaknesses with his stronger grace, so far as he knew he should not offend God to whom he de∣signed to gain those weak Souls, thus he also comported with the Apostles in the shaveing of his head afterward▪ Acts 21.24 Yet would not he be compelled to circumcise Titus, who was a Native Gentile, being a Greek, which had he done, the false brethren (that came to spy out the liberty Paul had in Christ and preached) would have won a great advantage against him, for defaming him as teaching one thing among the Gentile.-Churches, and practiceing the contrary among the Jews, now when he was come to the Apostles at Jerusalem, Gal. 2.3, 4. Therefore would he not yield that Titus should be circumcised least he should seem to countenance those privy Spies who held circumcision necessary to Salvation. N.B. O what a pattern to posterity doth great, humble, cha∣ritable Paul leave here for future practice! performing or forbearing (what by the law of God he lawfully might) according to the various persuasions of several Christians, that he might become an Instrument in any degree for the Salvation of any soul: and sure I am, no order of men can pretend to a greater superiority as to the Conscience in spiritual matters, than he undoubtedly had, yet would he not exercise a Lordly domi∣nion over the Faith of others, 2 Cor. 1.24. N.B. It was therefore well done by the Ministers of Magdeburgh in stoutly opposing those of Wittenburgh and Lipswich who by their Adcaphora's (as they call'd them) indifferent things, would have paved a way to popery: And it was good council Peter Martyr gave to Queen Elizabeth, that her Church-Governours should not endeavour to carry the Ark of the Gospel into Eng∣land upon the Cart of Needless Ceremonies, as we are doing at this Day out of it.

The fifth Remark is; God doth not only chuse Men to be Ministers, but he also appointeth the time when, and the place where they shall labour in their Ministry. Two hints hereof we have here, both, verse 6. They were forbidden by the Holy Chost to Preach the word in Asia: and again, verse 7. The Spirit suffered them not to go preach in Bithynia. N.B. The very Journeyings of those Preachers of the Gospel, as well as their Divine Exercises, were all ordered by the most wise God, they must neither speak, act, or walk but according to Divine direction; as Ambrose and Chrysostom here noteth: They must for this time pass by both these fore named places, and Mysia too verse 8. Thus God (the Great Housholder) orders the Candle to be removed from one Room to another, he granteth to people, or withdraws from them the light of the Gospel as oft as he pleaseth: Even so it plea∣seth him saith Christ, Matth. 11.26. N.B. To have the word forbidden to be preach∣ed was an heavyer Judgment upon those Coasts, than if their Harvest or the Light of the Sun had been denyed them: therefore ought all places and people highly to prize the Preaching of the Gospel as a most singular priviledge. They that be without a Teach∣ing Priest, are without God also, 2 Chron 15.3. Amos's Famine of the word was far worse and more deplorable than Samaria's Famine of Bread in that strait Siege, &c. N.B. Nor may we think that God denied those places his Grace, but only retarded it for that time: for afterward Paul preached there about two years together, Acts 19.10. why God now with held his Grace, the reasons be supposed.

(1.) From some secret cause unrevealed.

(2.) From the freedom of God's good pleasure, whereon both our Election, and our Vocation hath their foundation, depending altogether on the free grace of God, and not at all upon the free will of Man.

3. Those places and people might be (as some say) reserved for the Apostle John's ure and care, for the sev••a ••••••rches of Asia lay within his line, &c.

(4) Because those provinces were nigh to other places where now famous Churches of the Gentiles were constituted, from which (if they had a mind) they might light their Candle, and whereby the knowledge of the Gospel might be easily spread through the lesser Asia. But (5.) 'Tis probable God saw those Cities, &c. not at all prepared now to receive the Gospel.

(6.) and Lastly, God had another new work of greater importance wherein to imploy those Apostles, which was to send them speedily into Europe.

Now come we to Paul's passing over out of Asia into Europe; The occasion where∣of was a Night-Vision he had of an Angel which appeared to him in the habit of a Graecian-man, calling for his help into Macedonia which is a Greek province in Europe, ex∣tending to the Archipelago, Acts 16.9, 10, 11, 12. So came he to Philippi (the chief City of that part of Macedonia) to help them according to the call of God, for Mini∣sters are those means by whom God helpeth a perishing people, whereby the Lord plucketh his chosen ones as brands out of the fire, Zech. 3.3. he draweth them out of the Devil's drudgery and pulleth them away (when hanging over the Chimneys of Hell by one single rotten thread of a frail brittle life) from the danger of Damnation.

N.B. Hereupon God's Ministers are call'd Saviours, Obad. v. 21. 1 Tim. 4.16. and Redeemers, Job 33.24, 28. and Co-workers with Christ, 2 Cor. 6.1. Tho' a wicked world take them for tormentors, Rev. 11.10.

This travel of Paul into Greece is marked out as a new work and such as he never had yet been imployed in, namely, to preach the Gospel to a Roman plantation, for at Philippi the text tells us, verse 12. and verse 21. There dwelt a Colony of Roman Citizens who enjoyed the freedom of the City of Rome. N.B. He had indeed been always in the Roman Dominions (all those Countreys of the East being then Rome's Conquests) but still he conversed with other Nations as Jews, Greeks, Syrians and such like, yet never as yet do we read of any Romans till this time, now because the Roman Nation lyeth un∣der so many sad brands in Scripture, and was now become an abomination to the Jews for ruling so Rigorously over them; therefore Paul's going to preach the Gospel to them hath three singular Circummstances Recorded in Scripture, as so many Eminent Badges and Advertisements of it.

For (first) that, when Paul, &c. would have gone into Asia and Bithynia, the Spirit for∣bade them, and diverted them with haste into Macedonia unto this new work of preach∣ing to this Roman plantation.

(Secondly) That he was called to this work (which he had never medled with before) by a special vision of an Angel: we find not upon Record that he had any such extra∣ordinary call or invitation in all his Travels to preaching work in any other place.

And (Thirdly) That the Pen-man of this History (Luke) never joyns himself and his name into the Narrative, till now at this very time, for hitherto he had spoken all along in the third person in the phrases of [he and they] as [he came to Derbe] Acts 16. ver. 1. and [they went through the Cities] verse 4. &c. but now he putteth himself into the num∣ber, by using the phrases of [we and us] verse 10. [After the vision we endeavoured to go, &c. assuredly gathering that the Lord had called us, &c.] which shews that Luke went along with Paul, Silas and Timotheus to the work.

Paul's coming to Philippi (to the Church in which City he afterwards wrote an E∣pistle) calls upon us for our consideration of two famous general concernments:

The first is concerning his Action there.

And the second is his passion or suffering there also.

As to his Action in the first place, that in the general is twofold first His converting of Ly∣dia. And secondly his casting out a Spirit of divination out of a Devilized Damosel. Con∣cerning the Conversion of Lydia, Luke relates the several circumstances thereof, as 1. The time, place and occasion of it, verse 13. 2. The person (to be converted) is descri∣bed by her name, sex, occupation, countrey and conversation, verse 14. And 3. The efficient cause hereof, both the principal (God opening her heart) and the less-principal or instrumental, namely her diligent attention to the word preached by Paul, verse 14. Then 4. The effects of it, viz. the great gratefulness of this New Convert, insomuch that she did not only offer them the best Entertainment of her House-accommodations, but even urged them to the acceptance of it, verse 15. Thus the Convert courted and con∣strained her Converters.

Then concerning the Divining Damosel's dispossessing, that Divine Narrative con∣sists of three circumstances. 1. From whence or out of whom was this Divining Spirit cast out? It was done to a Damosel, who was a Servant to sundry covetous Masters, which perverted the Religion (of foretelling future things) into filthy gain, verse 16.

And 2. For what Reason; to wit, for her many importunate, yet many ways suspect∣ed Acclamations after the Apostles, done undoubtedly by the suggestion of Satan for wicked ends, verse. 17. And 3. By what means this was effected; this miracle was wrought in the name of the Lord, verse 18.

Now follow the Grand Remarks gathered from both those two famous Actions of Paul at Philippi, and first from the former, the Conversion of Lydia: Hence,

The first Remark is; 'Tis no new thing for the Worshippers of God to meet in private places (remote from the noise and observance of the multitude) for God's worship: This oratory (the Jews being not able to build a Synagogue here) was by a River's side, ver. 13.

N.B. There was a mixture of many Jews in this Roman Colony living among them (for they were now dispersed and sowed (as it were) in most places of the Roman Em∣pire) yet possibly not so many of the Rich Jews were in this place as had a purse for raising up a Synagogue, or probably they could not obtain leave from those Heathen-Ro∣man powers, therefore made they some slighter Proseucha's (if that was not a less obnoxi∣ous name of a Synagogue to those Infidels) or meeting place, and that out of the Town, where prayer was wont to be made by them for fear of disturbance from those Ʋnbe∣lieving Gentiles who knew not God.

The second Remark is; It appeareth not, who were the persons that prayed here, but it is most probable, they were the Jews and Proselytes to the Jewish Religion. N.B. The wo∣men only are named, v. 13. as being most numerous in those oratorys (for some say, that those women used bathings there by the water side for their legal purifications) or as that Sex were most willing to hear and attend diligently to the Gospel preached, from whence it is made manifest that Paul at his first coming to Philippi had no other Hearty Hearers there, save a few Females, yet out of this weak foundation how did God raise up a most stately Fabrick of a Gospel-Church afterwards, which flourished with Bishops and Deacons, Phil. 1.1.

N.B. Tho' God can erect strong structures upon weak foundations, yet would he not have us to attempt it; but when we are to build up the Tower of Godliness, Luke 14.28. We must build it on the rock Christ, Matth. 7.24. 1 Cor. 3.11.

The third Remark is; The Sabbath day is the day which God hath appointed and sancti∣fied to be a means af conveying sanctifying grace into the hearts of his hidden ones, as here of Lydia the purpuriss and proselytess. It was thus done to her upon the Sabbath day. N.B. It is God's great Market day, and the day of his opening the Grand Gospel Exchecquer, (as well as the day of opening hearts here) as Ez. 20.12. I gave them my Sabbaths to be a sign between me and them, that they might know I am the Lord that sanctifie them: that is, I have sanctified that portion of time wherein I might sanctifie them to my self, and they make their holy observation of it as a sign of their being my peculiar people select from all others, wherein to walk with me, to rest in me and to receive more grace therein from me, that they might become not only relatively but really holy, and chan∣ged in heart and life, &c.

The fourth Remark is; Mans heart is naturally locked up, and barricado'd against God, until he by his Almighty Spirit make forcible enterance, and serve the writ of ejectment upon the Devil, beating him out of his trenches, 2 Cor. 10.4. Luke 11.21, 22. For here, verse 14. 'tis said [the Lord opened the heart of Lydia] which she could not of her self open by any Key of her own: her understanding the Lord now inlightned, and her will and affec∣tions (all which are comprehended under that one word heart, Rom. 10.10.) were chan∣ged, so that she now loved what before she hated, & hated what before she loved: though she had before this forsaken her Heathenish Idolatry, and was proselyted to the Jewish Religion, and owned the one, only, true and living God; yet was she unacquainted with the Gospel of his Son our Saviour, till now that the Lord prepared her heart to receive, it. And where he (who had the Key of David, Rev. 3.7.) comes not to open, there the Gospel (tho' never so powerfully preached) is hid, and nothing affecteth the stupified heart, 2 Corin. 4.4. for creating a clean heart within us, Psalms 51.10. is beyond the power of Nature: this grace is given only to those ordained to life, Acts 13.48.

The fifth Remark is; Lydia's, being judged faithful by the Apostles, and baptized before she went home; all her family (whom she could undertake to bring up in the knowledge of Christ) were admitted to that ordinance also. If the Law allowed of this Gen. 17. ver. 12, 13. much more doth the Gospel so, which inlargeth the priveledges of Belie∣vers in all things, and narrows them in nothing: we have been in 1600. years pos∣session and prescription of Baptizing the Infants of Believing Parents; therefore we may more rationally require the Antipaedobapists to prove by any express place of Scripture,

that Children were not baptized by the Apostles, when they baptized whole housholds, and Nations, (according to their Commission, Mat. 28.19) but it ought not to be proved by us: we may better require their proof that, there were no Chil∣dren in Lydia's & the Goaler's houshold, or other the like Families, by some express place of Scripture, than they ask ours. Especially considering how the phrase [they, and all theirs] included the little Children, Numb. 16.27, 33. and why not [he and all his] Acts 16.33. yea and Lydia and her house were baptized, Acts 16.15. which the Syriack reads [She and her Children] &c, a non dicto ad non factum non valet Consequentia, because 'tis never said so, we may not say, it was never done so, we are not told of any one Woman that ever received the Lord's Supper, yet none doubts, but many women did receive it, &c.

The sixth Remark is; Know'n faithfulness is the best ground of Union and Communion both Civil and Sacred, [If ye have judged me faithful] saith Lydia, come into my house, v. 15. not unless ye Judge me so. Upon no other account doth she desire it, for Hy∣pocrites are the botches of all Societies: Here was no long time for Tryal of her faith∣fulness, but all this was done, and she baptized (for ought appearing to the contrary) while they were together at this private meeting from whence it may be observed, what kind of believing gave admission to Baptism unto believers and to their housholds in that day. Indeed she did demonstrate it in this, that she constrain∣ed them with all Amicable violence to her House, as the Disciples did Christ, Luke 24.29.

The Remarks upon the latter Action of Paul at Philippi (namely his casting out a Spirit of Divination) do follow.

And first, This Damosel was undoubtedly possessed with the Devil, by whose Inspiration she foretold future things to those that asked her. N.B. This Pythonick Spirit was so call'd from Pythius an Epithet of Apollo, who was wont to give answers to them that inquired at his Diabolical Oracles in Delphos, &c. Pytho comes from the Hebrew word Pathan, which signifies a Serpent, for the Hebrews had their Divinations in old time from Serpents, and Pythius Apollo (whom the Hebrews call Ob and Abaddon, Rev. 9.11. and Deut. 18.11. and 1 Sam. 28.7.) was first worshipped in Greece under the form of that Serpent which deceived our first Parents.

N.B. The Septuagint bible calls such as were possessed with this Divining Devil (as the Witch of Endor that deceived Saul, &c.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because the Devil spake out of their bellys, for which cause also the Hebrews call them Oboth or Bottles; be∣cause the Bellys of those Women (who were thus made Use of by the Devil) were swelled up as big as Bottles, such an one was this Damosel.

The second Remark is; The Devil in this Damosel indeavours to distract those Disciples of Christ, as they went to prayer, verse 16. that is, as they went towards the place where their publick prayers were usually made, this Spirit of Satan met them sometimes in the face, and followed them at other times behind their backs crying after them, and this the Devil did many days, verse 16.17, 18. N.B. And tho' he did only testifie the truth in his out-cries, yet was it done for Divelish ends, either (1.) To draw men on to be∣lieve him in other things counterfeiting himself an Angel of Light, 2 Cor. 11.14. or a Divine Spirit who praised the True Servants of the Lord, and spake the truth at this time. (2.) To puff up Paul with Pride by his flattering him with those loud and frequent Acclamations, whereby he would have tickled him into the sin of vain glory. (3.) Or at the least, to make his own peace with Paul, who he foresaw would cast him forth; Thus is Satan willing to compound with those, whom he is not able to conquer. Bernard saith well, Satan, et si semel videatur verax, millies est mendax, et semper fallax, If Satan speak truth but once, he will lye often for it, and is always deceit∣ful in speaking true or false.

When he speaketh a lye, he speaketh of his own, John 8.44. but here he spake the truth (as he did Mark 1.25. not to honour, but to blacken Christ) that he might both discompose the Apostles, and make their Auditors jealous of the truth of that which so impure a spirit professed: Laudari ab illaudato non est lans, saith Seneca: Good words from an evil mouth are not praise but dispraise. An evil Spirit (or evil man) dissembling to be good, is then worst of all, &c. simulata pietas est Duplex iniquitas; Dissembl'd piety is double iniquity: Some there be among men (not unlike this evil Spirit) who will some∣time do good in appearance but it is that they may the better do mischief in Reality, as Phil. 1.18. with 15.16, 17. yet all is over-ruled for the Gospels furtherance, v. 12.

The third Remark is; As our Lord had refused the Testimony of the Devil concern∣ing himself, not accepting of good words from so bad a mouth, but muzzl'd it up,

Mark 1.25. and suffered not the Devils to speak, verse 34. So Paul was grieved here, verse 18. Eeither (1.) For the Damsel's sake, who could not but suffer much by being possessed with this evil spirit: Or (2.) For the sake of those who were seduced by the Devil in the Damsel, &c. Or (3.) He was grieved mostly to hear the Father of Lyes speak so much and so oft one and the same thing (to their great disturbance) though it was matter of truth, because every thing this grand Lyar speaketh is rendred suspicious even from the Speaker himself: And as it is an usual and customary punishment put upon common Lyars among men, that they are not believed, no not when they speak the truth; so Paul well knew that the Devil never speaks truth, but with a devilish design to deceive others by that truth which he speaketh: Therefore did Paul not only Reject the Testimony of this Lying Spirit (that he might openly declare him to be the Father of Lyes, and that he might Interdict all Saints from holding any kind of Com∣merce with the Devil) but also did Eject him out of this Deluded Damsel, saying, [I command thee in the name of Jesus Christ to come out of her] verse 18. and he came out the same hour. So far was Paul from taking any Joy in such a Testimony of truth from that Lying Spirit, that it grieved him so much, as no Allay could be had of his great grief without Dispossessing the Devil, which he effected in the Name, and by the Authority of his Lord our Saviour, who had impowered his Apostles to cast out De∣vils in the Name of Christ, Mark 16.17. These words Paul uttered 〈◊〉〈◊〉 the motion of the Holy Spirit upon him, who informed him of the dangerous effects of Satan's in∣creasing rage (as he felt after) and also assured him of power from on high to cast out this daring devil according to Christ's promise.

This latter Action of Paul at Philippi did soon involve him into a state of Passion and suffering, for when the Damsel's Masters saw their gain was gone out with the Devil out of the Damsel (as if both had gone forth together according to the sense of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in verse 19.2) They presently raise up an hot persecution against Paul, &c: This introduceth the second general concern of Paul and his Associates at this City, namely, their passion and suffering, wherein those parts fall under a several consi∣deration, as followeth,

(1.) Their danger.

And (2ly.) Their deliverance: In their danger are considerable, 1. Their Accusers, both who they were, before whom, and of what they did accuse them, verse 19.20, 21. And 2 The usage of the accused, tho' they were innocent, yet without convicting them of any crime, they are both beaten with many stripes, and cast into close prison, and the Jaylor is commanded to keep them in the straitest custody, verse 22.23. So that he thrust them into the inner prison, and made Paul and Silas's feet fast in the Stocks, verse 24.

But (2.) Their deliverance is described with Graphical and Beautiful Ornaments; The principal parts whereof are two, First, Their freedom from the Jayl. And secondly the Conversion of the Jayler: and both these are beautified with many adorning circum∣stances: First their freedom from the Jayl, is set off in comely colours, as it is demon∣strated to be both by a Divine hand, and by humane helps subordinate thereunto: First, In the Divine assistance we find it Illustrated both by the time when it was done, to wit, at midnight as Paul and Silas were praying and singing praises to God, verse 25. and by the means and manner whereby, namely, by an Earthquake, &c. verse 26. And secondly, In the humane help (over-ruled by the Divine hand) we have this account, that it was done by a decree of the City-Magistrates delivered to Paul by their Ser∣geants, verse 35. and pressed upon them by the startled Jaylor, verse 36. but was both refused and renounced by the prisoners because of the notorious injury done to them, verse 37. This refusal of their dismission clandestinely doth also startle the Magistrates, that they had been so injurious to free men of Rome (which was looked upon as a great crime) insomuch that they came in person to the prison, and being consci∣ous to themselves that they had done what they could not justifie, verse. 38. They prayed the Prisoners to Pardon them, and desired them to depart, &c. verse 39.

The second part, namely, The Conversion of the Jaylor is marvelously amplified by Antecedents, Concomitants, and Consequences thereof:

(1st.) The Antecedents was the Jaylers intention to murther himself, verse 27. but prevented by Paul, verse 28.

(2ly.) The Concomitants were, 1. His Repentance testified by his fear and trembling wherein he acknowledged his sin, and begged pardon of the prisoners, v. 30. And (2.) His Faith in believing the Gospel, ver. 31.32.

And (3.) The Consequents were the kindly Fruits of his New Obedience, verse 33, 34.

The Remarks from those famous passages do follow. First, From their danger there.

The first Remark is; Where gain is gone, there is frequently laid the foundation of Persecuti∣on, as here, and in, Acts 19.24, 25. The gain of making Silver Shrines for Diana's Tem∣ple stirred up Demetrius, &c. to make an hideous uproar against the Apostles who cry∣ed down that abominable worship: but more of that after when we come to that place. N. B. 'Tis probable this Divining Damsel was a Servant or Slave to many Masters who had all a share (less or more) in the considerable profit of her advantag∣ious Art: for each person that was over curiously inquisitive to have their fortunes told them (according to their blind Heathenish Superstition) came to this Damsel with the Reward of Divination in their hand, as they did to Baloam, Numb. 22.7. Now when the Divining Devil (whereby things to come were foretold) was cast out of the Damsel, their Gainful Trade was spoiled, and then the dispossessed Devil was willing to be entertained and to take possession of the hearts of the disappointed Masters, whose godliness was only their gain, their gain and their godliness were gone both away to∣gether They counted all Fish that came to their net, so at last they caught the Devil and all: The Devil of discontent filled their hearts from corner to corner, and inraged them a gainst the Apostles (who had dispossessed their Gainful Devil) whom they apprehended and hurryedaway to the Civil Magistrates of the City, and there accuse them (as is the frequent lot of all faithful preachers) to be a sort of Trouble Towns, and such as could not be tolerated, verse 19, 20, 21. N.B. Thus the Devil in those couetous Caitiffs had nothing so much ingenuity, as that Devil in the Damsel, who applauded those A∣postles for being the Servants of the most high God, verse 17. but now the tune is turned, and the truth of the Gospel (Satan would be no longer a flattering Devil) must now be declaimed against as intolerably troublesome because it destroyed his Kingdom. N B. This was the Old Calumny in Ahab against Elijah, 1 Kings 18.17, &c. nor did those outraigious persecutors pass by that old and ordinary wile of the Devil in all ages, in setting up the Placits and Precepts of men in opposition against the Insti∣stitutions and appointments of the great God: Christ's Apostles are here proceeded against as Innouators in Religion and as Jews, whose names are odious to the world, especially to the Romans in this place.

The second Remark is; Generality and Unanimity alone cannot sufficiently Authorize O∣pinions or practices, as the Romanists do assert. Here was the profane powers and the rude Rabble concurring together to persecute the Apostles of Christ.

N.B. The Multitude and the Magistrates joyn issue, tear of their Clothes, not only to disgrace them the more, but also stripps them in order to stripe them upon their naked bodies; and when they had striped them abundantly to the satisfaction of their outrage, they cast them into prison, and as if the inner prison had not been strong enough to secure them; they made not only their feet fast in the Stocks, but their necks also in the Pillory (as the word here signifies) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they put a Wooden ruff about their necks, Acts 16. v. 22, 23, 24. now all this Unity and Unanimity in those mischievous Actings both of the powers and of the people against the Apostles cannot be call'd Concord but a Conspiracy against Christ, like that of Herod and Pilate's Concur∣ring to Crucifie Christ.

The third Remark is; No place can be improper, no time can be unseasonable for praying to God and for praising of God.

N.B. Here Paul and Silas prayed to God in a prison, and sang Praises to him also, and that at midnight, verse 25. yea their Prayers and Praises were both acceptable to God, and praevalent with God. Oh how soon were they answered with the signs of God's audience and his comforting presence! [and suddenly there was an Earthquake] verse 26. so nigh is God to all that call upon him, Psal 34.17. and 145.18. The sighing of his prisoners come before him, and he can at his leisure and pleasure deliver those that are appointed to dye. Ps. 79.11.

N.B. Satan's design here was to make Paul and Silas blaspheme by the grievousness of their sufferings, and to desert their Apostolical Office, or at least to call into question their cause and calling into Europe at this time, as proving so Inauspicious and Unfortu∣nate to them: but on the contrary, God's comforting presence with them in this com∣fortless confinement, converts their Prison into a Pallace, yea into a Paradice, so that they testified the confidence they had both in a good cause, and in a good conscience by their singing praises to God, and so loud that their fellow-prisoners (who knew not God)

heard them: This they did not as the Pharisees do, only to be heard by others, but because they rejoyced that they were accounted worthy to suffer for Christ's Name, Acts ch. 5. ver. 41. and the more they were afflicted, the more they rejoyced, and praised the Lord (without any Pharisaical Ambition after the praises of men) giving thanks unto God for all things, Eph. 5.20. and being assured that these very things they suf∣fered God would over-rule for good, Rom. 8.28. So that there is nothing more vain than violence against the truth, quae florescit Ʋulnere, the more men labour to suppress it, the more it shineth. &c.

(2ly.) Upon their deliverance these Remarks arise.

The first is; Behold how great is the power of faithful and fervent Prayer! Luther saith, it hath a kind of an Omnipotency, it hath had a command over all the four Elements in Moses and Elijah: It hath shaken the Heavens and the Earth. The Prayers of those two Prisoners (together with their praises) brought an Earthquake, verse 26. which was a Token that God had heard their cries and was come down to deliver them (as Exod. 3. 7.8.) by his power out of their Imprisonment, hereby God assured them that their prayer was soon answered and the time of his delivering them was fully come. N.B. God could without an Earthquake have delivered them, as he had done Peter, Acts 12.10. yet to make a more manifest Demonstration, that their deliverance was no force or ar∣tifice of their own, but done by a divine power, therefore did he send this Earthquake, such as usually be fore-runners of some eminent Matters, as Matth 28.2, &c. hereby [the foundations of the prison were shaken, and immediately all the doors were opened, (as Acts 5.19. and 12.7, 9.) and every ones bands were loosed] not only those of the praying pri∣soners (Paul and Silas's) but also those chains upon all their other fellow-prisoners, that the Apostles and others might know, N.B That as the bodies of those men were set at liberty from their bonds by the Lord for the sake of his praying prisoners; so the Souls of those men and of many others should be freed by the Apostles Ministry from the bonds of iniquity Acts 8.23 N.B. How all their bands came to be loosed, is uncertain whe∣ther it were done by the force of the Earthquake, or by the invisible Operation of some Created Angel (as Peter's was, Acts 12.7.) or it was done immediately by God him∣self, is not Recorded.

The second Remark is; How miserable are the Resolutions and Consolations of the Unrege∣nerate when a day of distress doth suddenly surprize them! This Jaylour was so shaken and so awakened out of his sleep by this Earthquake, that it wrought an Heart-quake with∣in himself and herein he (silly Soul) could propound no relief nor comfort to his quake∣ing conscience, but by killing himself, verse 27. for fear of suffering a more cruel death, because all Jaylors who suffer Prisoners to escape, were to suffer the same Punishments that the Prisoners were thought to have deserved.

N.B. Now had not this poor blind Heathen been altogether unacquainted with the power and providence of God that wrought all these wonders, he might have thought it ridiculous to say that the Prison-doors opened themselves, & that the Prisoners bands did fall off of themselves, &c. His Self-murder had been Miserable Comfort to have ended a Temporal Trouble, and to have begun his Eternal Torment there∣by.

The third Remark is; The Servants of God are nothing so solicitous for their own lives and liberties, as for the Propogation of the Gospel, and the Salvation of other Mens Souls.

N.B. As it is here, the Apostles might have been silent, and suffered the Jaylor to have slain himself in this desperate Agony, whereof God (who wrought this miracle for the Jaylor's Salvation and not his Destruction) might inform his imprisoned ser∣vants in that midnight darkness, therefore they cryed out to him [Do thy self no harm, for we are all here] verse 28. N.B. The other Prisoners were probably so amazed with the Earthquake, that they might neither mind that the doors were opened, or that their own chains were loosed, nor know any thing of those desperate attempts of the Jaylor towards his self murder, & therefore their silence and sitting still in their prison∣state need not be wondered at: But Paul and Silas understood all these things, and as they might have been silent, so they might have made their escape. N.B. Nor was this their not starting or stirring any tempting of God, nor a losing the benefit of the miracle by their staying still in the Stocks, because the main end of all this, which was done, was that God might vindicate and magnifie that Gospel-Doctrine (which they had preached, and which the Philippians had vilifyed) and that this Jaylor and his Family might be saved.

The fourth Remark is; Affliction, when Sanctified, hath a marvelous Subserviency for pro∣moting

the Salvation of the Soul. N. B. The Earthquake (as before) had wrought an Heart-quake in this Keeper of the Prison, and so it had done in his Masters the Magistrates, but not to so gracious and effectual an operation upon them, as upon him: 'Tis said [when it was day, the Magistrates sent their Mace-bearer, saying, Let these Men go] verse 35. Whereunto there is in one Ancient Coppy this Addition [The Ma∣gistrates met in the Market place next morning, and calling to mind the Earthquake in the night, they feared, and sent their Sergeants to dismiss the Prisoners] as above: No doubt, but the Earthquake, being general, did affright them as well as their Jaylor, and did shake the foundations of all their persecuting rage, as well as of their prison: and made them tremble, &c. Besides, their Consciences might be the more terrified for their stripeing Strangers without any legal Tryal, or form of Law, &c.

N.B. Yet all this horrour and terrour had not such a saving work upon their hearts, as upon the Jaylor's, because not so Sanctified to them as to him, for that trouble which is not Sanctified to the Soul is like the HAMMER beating upon cold IRON, it makes no impression: Thus all the ten Plagues of Aegypt, being unsanctified, did but harden Pharaoh the more, Exod. 7.3, &c.

The fifth Remark is; Real and true Conversion worketh a wonderful change even in the worst of Persons: No doubt but this same Jaylor was one of the worst sort of Mankind, one that had been imployed in the Devil's Drudgery in beating, imprisoning and Stock∣ing the Lord's Servants.

N.B. But behold what a change is wrought in him in an instant! He that a little before had dealt so cruelly with Paul and Silas, and did despise whatever they said to him as well as their persons, &c. Now comes he trembling in to them, falls at those feet which he had lately fastened in the Stocks, and crys [Sirs, what shall I do to be saved?] verse 29, 30, &c. Now this poor blind Heathen is become mindful of his future e∣state, and is made docible to the Doctrine of life and Salvation; yea, and together with his civil Veneration towards his Prisoners, he brought them forth of prison into his own apartments, treated them kindly, and heard them Attentively and believ∣ingly while they preached to him and to his Family the Gospel of Christ.

N.B. Oh what a wonderful Catastrophe and Conclusion had this Confinement and cruel usage of the Apostles! not only this rude Jaylor, became a new Creature, was baptized & all his house, & for a demonstration of the truth of his Conversion he washed now those very wounds of the Apostles which himself had made upon their bodies with his stripes upon them: but also their fellow-prisoners became here the Lord's Freemen (so happy were they in such blessed Company) and the Magistrates courted them to be gone, verse 31, 32, 33, to the end.

This leads to the second part, namely, to their deliverance from their Danger by a peaceable dismission, &c. verse 35, 36, 37, 38, 39, and 40. upon which we have these Remarks;

The first is; Those that have the true fear of God, and faith in Christ, will rather obey God in being charitable, than such Men or Magistrates as command them to be cruel to God's Ser∣vants.

N.B. This strange change was in one night wrought upon this Jaylor (whose name was Stephanas, as is gathered from 1 Cor. 1.16. and 16.15, 17.) that he regards not now his Governours charge (of keeping his prisoners close, and carrying cruelly to them) but frees them out of the Stocks and Pillory, brings them out of the low Dungeon into his own House, sets meat before them (a mercy needful enough to fast∣ing Prisoners) and rejoyced in all acts of Humanity of him to them, and of Divinity from them unto him, yea and was glad to tell them the Tidings that the Magistrates had sent an Order for their fuller release, requiring no Fees for himself, but was wil∣ling to dismiss them with his prayers and blessing to their Ministry: upon this News he told them of this New Mercy.

The second Remark is; Tho' we may not return Evil for Evil, yet we may use all lawful means for redressing and removing our own grievances, as the Apostles did here: who though they were as innocent as Doves, yet (with Christ's own allowance) they might be as wise as Serpents.

N.B. Paul here stands upon his just priviledge, and would not be content with a sneaking Clandestine Dismission, after such a publick and Ignominous punishment was im∣posed upon them only for preaching the Gospel, and casting out the Divining Devil, and that [Indictâ causâ] without a fair hearing, especially against the Roman priviledges wherewith they were Infranchized: This was Paul's plea here and elsewhere, Acts 22. verse 25. pleading that he was a Roman, this was not a lye, N.B. For tho' he was not

born in Rome, but was a Jew born in Tarsus, yet because Tarsus did stick close to Julius Caesar in the Civil Wars, and afterwards to Octavius, it was therefore Infranchized with all the priviledges of the City of Rome, whose Freemen by their Valerian Law might not be bound, and by their Sempronian Law might not be beaten (and least of all, uncondemned) without the consent of the Romans. N.B. This the Apostle plead∣ed, not so much for his own sake, as for the Gospel's, least it should be contemned with their person, and had not Paul's plea been Authentick herein, it would have been more despised.

The Magistrates of Philippi (who were now under the Roman powers) knew this plea to be true, and feared an after reckoning for this Treason in abusing a Roman Citizen, (as Seneca calls Paul in one of his Epistles to him) therefore they cry peccavi, and in person, besought them to be gone, God thus over-ruling their fear for his Servants deli∣verance.

The third Remark is; The Apostles thus marvellously brought out of prison by the same hands which put them in, went into the house of Lydia (who being converted, verse 14. could not but be much comforted and confirmed in the Faith by this their marvelous deliverance) and convened the Brethren to confirm and comfort them also against present and future Tribulation; exhorting them to prepare for it, to submit to God in it, and to pray for a Sanctified improvement of it; Then they departed from the City, as the Magistrates had requested for their own safety, least the rude Rabble should again rush in upon them with more rage and madness.

N.B. Though Paul for this time peaceably departed from Philippi (being over-awed by its Armed powers and people) and ordained now no Ministers over that Church till his return thither again (as was his course and custom he used in other Churches, Acts 14.23.) yet this time was the laying of the foundation of that Eminent Church there, to which he wrote his Epistle, wherein he acknowledgeth as many Tokens of love received from them, as from any other Church he planted; and wherein also he men∣tions many Fellow-labourers, that he had there in the Gospel, both men and women, Phil. 4.3. all assisting him with their private instructions to persuade their Relations and Acquaintance touching their Imbracing of the Gospel: and it was to this Church that he made so many visits afterwards to compleat them.

CHAP. XVII. Paul Preaching at Thessalonica, &c.

NOW come we to Paul's Second Station in his first Travels into Greece in Europe: as his first was at Philippi, so his second was at Thessalonica, Acts 17.1. passing by both Amphipolis, and Apollonia, two Cities also in Macedonia (whether they were called by the Vision) but God had no Harvest work there for these his Harvest Labourers, and tho' the former of these was so called because the Sea came up to it on both sides, yet the Gospel of Christ (that vast Ocean of Divine love) must not now come to it on any side: but Paul passeth by both those places (as he was directed by God's Spirit) and goes on to Thessalonica, one of the chiefest Cities of Macedonia, a City built by Great Alexander's Father in memory of a Victory that Philip obtained over the Thes∣salians and therefore call'd it Thessalonica, which signifies the Conquest of Thessaly, but it became far more famous for Christ's coming and riding upon the white Horse of the Gospel, and conquering a famous Church to himself, to which Paul wrote two fa∣mous Epistles afterwards, &c.

As to Paul's Preaching the Gospel at Thessalonica, two things are principally to be considered concerning his Doctrine Preached in that City:

The first is the Object thereof, which is Two fold; 1. The Personal. 2. The Real Object: The Personal Object is manifold; As 1. Whom he Taught, the Jews. 2. Where, in their Synagogue. 3. When, on the Sabbath-day. 4. How oft, three Sabbath days toge∣ther. And 5. From whence he drew his Doctrine; 'twas out of the Scriptures, Acts 17. verse 1, 2. Then the Real Object is twofold, 1. What his Doctrine was, namely, the Doctrine of Christ's Death and Resurrection. And 2. The manner how he taught it, was by opening the Prophecies of the Old Prophets concerning Christ, and comparing them with what was both done and suffered by Christ, making all things so plain to the Eyes of

their understandings as if he had exposed them to the open view of their Bodily eyes, ver. 3.

The next considerable to the Object is the Event, which also is twofold. 1. Good. And 2. Bad. The good Event was the Conversion of some Jews, and of a great multi∣tude of Greek-Gentiles, and of the chief women not a few, verse 4. But the bad Event was the opposition and persecution, which was a constant Companion of the Apostoli∣cal Doctrine in all places where Paul came: and this is described by its three parts, its Beginning, its Advance or Middle and its Catastrophe or ending.

1st. The Beginning of it was started by the Unbelieving Jews moved with envy, who call the lewd Fellows into a League of Conspiracy with them, and so sets the whole City in an uproar, verse 5.

The 2d. part of this persecution is the Middle or Increase of it, wherein is related that the Apostles being withdrawn to avoid the rage of the rude Rabble (so could not be found) they fall foul upon Jason (the Apostles host and entertainer) with others of the Brethren, and hale them away to the Rulers of the City, where they lay heavy and heinous crimes to their charge, they accuse them, 1. Of raising Sedition, verse 6. 2. Of committing High Treason, verse 7.

Then the 3d. part, the Conclusion thereof, tho' those Judges were affrighted at these Accusations, both fearing a Tumult among the Citizens, and the Roman powers reckoning with them if Christ should be allowed to affront Caesar, verse 8.

N.B. However, they were either well satisfied with Jason's Apology, or with the Bail taken for their Appearance if there were need, so as to dismiss them out of the Court and let them return home, verse 9. This gave a loud alarm to the Apostles, knowing that the Jews sought Paul's life, therefore were they sent away, verse 10.

The Remarks upon Paul's preaching at Thessalonica are these.

The first Remark is; Still the Gospel is as the Sea, what it loseth on one side of Land, it gaineth on another. The sending away of Paul and Silas from Philippi to gratifie the mad multitude, Acts 16.39, was a means to carry the word of life and Salvation to Thes∣salonica, yea and we may suppose to some Jews both in Amphipolis and Apollonia too:

N.B. For tho' the every where scattered Jews had no Synagogue built in either of those two Cities, as was in Thessalonica, yet 'tis not at all improbable, that they resorted to this Synagogue in Thessalonica out of both the other Cities, so had the opportunity to hear Paul preach the Gospel to them.

N.B. As all these three Cities were situated in Macedonia, so they were not so far distant one from another, but that they might hold up a Communion in the Jewish wor∣ship without any breach of that Law which limited their Sabbath-day's Journey to a∣bout two miles among their Traditions, Acts 1.12. yet was this looked upon as binding only in their own Countrey in times of peace, and not in other Countreys into which War had dispersed them: So that some of those Jews out of the other two Cities might be of the Number of those that Believed and Consorted with Paul.

The second Remark is; But those Jews which believed not, were the worst sort of Enemies the Gospel of Christ met withal in the whole world: N.B. These Unbelieving Jews were worse than those lewd Fellows of the baser sort that were as Idle vagrants, out of all honest Imploy Viles et Venales, Saith One, Vagi, otiosiq, saith Another, such as had nothing to do, but to gaze about and run on Errands; This Rascality and Sink of the City was the best tools the Jews could find out by whom to do the Devil's drudgery: A quo aliquid tale est, illud est Magìs Tale, inasmuch as those cross-grain'd and cursed Jews set those Mercenary Dueggs of the City on work to make an uproar and opposition against the Gospel; they were the principal Agents therein, and therefore worse than those worthless burdens of the Earth, who were but their Instruments which watched all opportuni∣ties to move Sedition in hope of finding some Advantage in change: Hence Paul brands those Jews thus, that they are neither pleasing to God, nor profitable to men, 1 Thess. 2.15.

The third Remark is; The Success and prosperous Reception of the Gospel is a grievous eye∣sore to the Envious Devil.

N.B. Would we know the Reason why the Devil raged thus both in the chief A∣gents the Jews, and in those their under-Instruments the mad Miscreants against the A∣postles of Christ; It was because in three weeks space or very little more, they had Converted some Jews, many Proselytes and not a few of the chief Gentiles, yea and a considerable number of the honourable Matrons of the City, tho' such had stirred up persecution against Paul and Barnabas in Antioch, Acts 13.50. All which number of

Converts considered with the shortness of the time wherein so many were brought in, it cannot be wondred at, that the Devil (seeing his Kingdom tumbling down) filled the hearts of those Incarnate Devils from corner to corner with rage against the Apostles.

N.B. However this speedy Efficacy of the Gospel upon so many and mighty persons, together with the malicious Opposition they met with, and indured from both the un∣believing Jews and the Miscreant Gentiles, God over-ruled it so as to make their piety a most exceeding renowned pattern even to those who were in Christ long before them: Those Converts received then the word in much affliction, and therefore Paul saith, that the Gospel sounded out like a Trumpet, and resounded like an Eccho from those Thessalonians (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) 1 Thess. 1.6, 7, 8.

The fourth Remark is 'Tis the Devil's old and new method to lay the most grievous crimes to the charge of Christians.

Thus he did here by his tools, charging the Servants of Christ that they had turned the world upside down, verse 6. accusing them of Innovation and Sedition. Thus Elias was accounted of old [the troubler of Israel.] And in the primitive times of the Gospel whatever calamity came upon Kingdoms, the Christians were blamed for it, and their enemies used to impeach them of whatever crime was odious and abominable, yea they were went to cloath them with uggly Beasts Skins, to cast them unto Lions to be de∣voured, or if not so, that any wicked man might hunt them with Doggs and so devour them.

This was not done only by the Heathen Tyrants, but also by the Modern Antichristi∣an Persecutors, whose thirst could never be quenched but by the blood of the Saints, and therefore they put Sambenitos or Pictures of Devils upon them and represented them in the most deformed forms that none should stick at their Execution. Luther was call'd the Trumpet of Rebellion, whereas 'tis not the Gospel, but Mens Corruptions that breed disturbance.

N.B. This Truth may be Illustrated and Exemplified by a Familiar Similitude; 'Tis not the Sea of it self, but 'tis the foulness of Passenger's Stomachs that makes them Sea-sick.

The fifth Remark is; Behold how marvelously the Lord delivers his Servants out of the hands of their bloody Persecutors!

Tho' they laid Treason (as well as Sedition) to their charge, which they knew was a Capital Crime and would cost them their lives for Proclaiming CHRIST a KING con∣trary to the Decrees of Caesar, as v. 7. Yet could not the Devil catch his prey while he was (as he loves to do) here fishing in troubled Waters, for the Lord hid the Apostles (as he did Jeremy and Baruch, Jer. 36.26.) out of their murderous hands, having far∣ther work for them. And tho' Jason and his Friends were dragged away before the Court and charged there as Abettors of Treason, &c. N.B. Yet God so over-ruled those Rulers, that they fearing more the unanswerableness of this uproar to the Roman power (under which they then lived) than any other evil effect from the preaching of the Gospel, they only took security of him for his own or for the Apostles Appearance when Required, whereby they appeased the people, and discharged their prisoners, whose Recognisance was never called for afterwards.

This brings us to Paul's third Station, namely, at Berea, to which City he and Silas were sent privily by night (when no more work could (at that time) be done at Thes∣salonica) for which they had Christ's Warrant, When they persecute you in one City flee to another. Thus they did flee to Berea not far from Thessalonica.

The Sacred Narrative of this Station consists of two general heads,

First, The high commendation of the Apostles Auditory met with in this place, for exceeding those of Thessalonica, in Candor, Generosity, Prudence and Promptitude both to hear and receive the word of God, verse 11, and 12.

And secondly, The hard usage and opposition the Apostles met with here also: This hath a double description, the first is, How it was raised and by whom, verse 13. Berea not being far from Thessalonica, the tidings of the Apostles courteous reception here stirred up the Rude Rabble there to bring persecution from Thessalonica to Berea. And secondly, How it was quelled, and by whom, namely, by the pious policy of the Brethren in Berea, verse 14. Conveying Paul (who was most maligned) away privily to Athens, but leaving Silas and Timotheus there still (being less obnoxious) to edifie the new founded Church there. Tho' their stay was not long there, for Paul sent his Command to them that they should follow him speedily to Athens, ver. 15. to assist him in that great work there.

The Remarks upon Paul's third Station in Europe are these;

The first Remark is; To be docible and well disposed toward the Gospel of Christ is the best sort of Gentility and Nobleness: Those Berean Jews were said to be more noble upon this account than were those obstinate, perverse and prejudiced Jews at Thessalonica, N. B. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ver. 11. signifieth better Gentlemen, or as we read it [more Noble] because all learned men among the Jews were call'd [Sons of Nobles] Thus the Bereans were better learned of the two which is the more manifest, insomuch as it is the char∣acter given them, that they were daily searchers of the writings of the Prophets, they patiently heard what Paul preached, they pondered it in their minds, and (when they had upon comparing it with the Scriptures) found it consonant thereunto they re∣ceived it into their hearts, not so much as the word of man, but as the word of God, (as Paul tells them) 1 Thess. 2.13. This made them better Gentlemen then their Coun∣try-men he speaks of there, verse 14, 15. who Kill'd Christ and his Prophets, persecu∣ed Paul, pleased not God, and were rather Ishmalites than Israelites in their being con∣trary to all men: But those Berean Jews were better bred and of a better descent, not by civil humane dignity but by spiritual Divine dignation: N.B. Assuredly, the best and truest Nobility is that of Christianity, wherein God himself is the top of the Kin, and Religion the Root, Isa. 43.4. Such as are precious in God's sight are truly honourable, the Nobles of the Tekoites were blemished in their blood, Neh. 3.5. having but the shadow and shape of honour.

The second Remark is; The Bereans diligence in improving their Talent before Conversion, and God adding his blessing to his own given Talent well improved is a blessed pattern and presi∣dent for us. N.B. There are certain abilities God hath given us for external Actions which we may perform without special grace, and would we but imploy and improve them to the best advantage for our Souls good, we may (say our Orthodox Casuists) expect the effectual work of the Spirit of Grace to Sanctifie both them and us.

Thus we may behold in those Noble Bereans, how they brought their bodies to the Assembly, took the Heads of Paul's Sermon Reverently and Impartially, Repeated the Notes they had taken Religiously, nor was this all, they would not Jurare in verb. Ma∣gistri, Pin their Faith upon Paul's Sleeve, to take all he preached upon Trust as an in∣fallible Oracle, but examin'd all his Assertions by the holy Scriptures, which they knew were the only infallible Rule, because they came from God, 2 Tim. 3.16. even from that God who cannot lye, Tit. 1.2. and they knew also that truth alone and not error is able to abide that Divine Test. Those only are false Wares which need a dark Shop wherein to put them off to the too Credulous Chapmen. N.B. They did all this laudable work in the way of Religion, yet were not still truly and throughly Re∣ligious, and Regenerated, but were yet unconverted, for after all this it is said of them, verse 12. Therefore many of them believed, both Jews and honourable women of the Gentiles, and of men not a few. N.B. Upon all those to whom God had given this preparation of the Heart in Attentive hearing, in serious pondering, and comparing with the Scripture what they heard, &c. God blessed his own Gifts (he had given them) and their improve∣ment of the Talents bestowed on them, and he gave still more unto them to that which they had according to his promise [whosoever hath, to him it shall be given] Matth. 13.12. and 25.29. namely, such Talents of Nature and providence which he hath received from God for imploying and improving in a way of practice, but if persons prove lazy, idle and negligent herein, then their Right-arm and Right-eye (which they seemed to have, Luke 8.18.) shall be dryed up, and darkned, Zechar. 11.17. the rust of whose Riches shal rise up against them, James 5.3. God oft withdraws those gifts which he hath given to persons, when they do not use them for God's Glory and the good of their own and others Souls, the great ends for which we are betrusted with those Talents.

N.B. We are (even in the faln Estate) betrusted with some liberty in external Acts (such as are resorting to Gods Ordainances, hearing, and reading his word, &c.) and our indeavours ought to be Answerable in the use of this liberty: would we lay aside all filthiness and superfluity of naughtiness, and receive with meekness the ingrafted word which is able to save our souls, James 1.21. we may find the Lord's hand not shortned, but his word as powerful and piercing as ever it was to those Noble Bereans: but if we hide our Talents with the bad Servant, we cannot expect that Spirit of Sancti∣fication which the Bereans found.

The third Remark is; That Humane prudence and policy is lawfully Subservient to Divine piety. It was an High Piece and Point of prudence in their not sending Paul the nearest and direct Road to Athens, but round about by the Sea from avoiding the

danger from those that lay in wait for his life: 'Tis written [then immediately the Bre∣thren sent away Paul to go as it were to the Sea] Acts 17. verse 14. yet those that con∣ducted him, and had undertaken to secure him from those murdering Jews, brought him to Athens, verse 15. This was pious policy to make towards the Sea-side, as if Paul had designed to take shipping and be gone out of those parts quite away. This was pretended and the rumour of it was reported abroad to hinder the malicious Jews from pursuing him any farther, whereas a Journey to Athens (in the same Countrey) was really intended and it may well enough be supposed that Paul's implacable Adversaries pressed Horses to purs•••• after him towards Athens, but Paul gave them a fair go-by, by his taking the long Circumference round about towards the Sea on foot in the by-foot paths that he might disappoint his pursuers by his going on foot to Athens. Tho' Silas and Timotheus stayed at Berea still, not only because they were less maligned than Paul, but also because they had some Kins-folks in Macedonia.

N.B. Thus our Lord doth allow as much of the Serpent, as of the Dove in us, in his saying [be wise as Serpents and harmless as Doves] Matth 10.16, 17. The Sagacity of Ser∣pents may be imitated in our Christian prudence, so far as it consisteth with the Dove's Innocency: Piety without policy is too simple to be safe, and policy without piety is too subtle to be good. Christ would not have his sheep so simple as to stand still, and let the Crows stand upon their backs and pull off their wool from their sides. There is a Sanctified subtilty and sagacity in foreseeing evils, and hiding from them, Prov. 22.3. we may not willfully cast our selves upon the needless dangers, a Serpent's eye is a singular ornament in a Dove's head. Our meekness must be mixt with wariness, that it way be the meekness of Wisdom, James 3.13. As we may not be crafty Foxes on the one hand to deceive others, &c. So nor must we be dull Asses that couch under every burden without necessity on the the other hand. The Dove without the Serpent is easily caught, and the Serpent without the Dove doth sting most deadly: The Dove never provokes the Hawk, nor projects revenge, yet when pursued, saves it self, if it cannot by fight yet by flight, as Paul did here, &c.

Now come we to the fourth Station of Paul in Greece, lying in Europe, which was in Athens as before in Philippi, Thessalonica, and Berea. Thus the Providence of God over-ruled all the Devil's-mischievous attempts to suppress the Gospel; so as thereby, the Gospel was much more spread abroad, from one City to another, until at last it came to this famous University.

The Relation of Paul's fourth Station which was at Athens, hath two grand parts, First, the Resolves of it. And Secondly, The Remarks upon it.

First, The whole Narrative hereof Admits of this Analysis or Resolution: What Paul acted at Athens may be thus resolued.

First, There is his preparation to preach there, wherein we may consider the causes moving him thereunto, which were twofold, External and Internal, for beside the oppor∣tunity of a large Auditory, and such as were learned, yet inviters of him to preach, as they had an Itch after Novelties, and were curious Inquirers after News, these were outward motives, there was also another cause more inward, namely, the Divine Zeal of this Blessed Apostle, who, beholding the vain Superstition and abominable Idolatry of that famous and learned City, could not bear it, nor restrain himself from declaring the va∣nity of it, verse 16, 17, 18, 19, 20, 21.

Secondly, The Sermon which Paul preached, consists, (1.) Of an Exordium or Preface and Prologue wherein he useth a pious Insinuation for Captivating the Ears and Hearts of his Hearers to attend diligently unto his discourse. verse 22, 23. (2.) Of the Principal Proposition, that the True God is only to be worshipped, and tho' (as he granted) they did wor∣ship the true God among their Idols, as to the matter of worship, yet did they do it after a false and vitious manner, therefore doth he make known this their Ʋnknown God to them, by declaring to them God's Attributes and his works of Creation and Providence, (obviating an objection drawn from their fore-fathers Ignorance) as also by putting them into a dread that even that same Christ, who was crucified, should become the most dreadful Judge of Quick and Dead at the last day, v. 24, 25, 26, 27, 28, 29, 30, 31. This last was his Epilogue.

Thirdly, The Issue and Effects of his Sermon upon his Auditory, consisting both of Jews and Gentiles, and those learned and unlearned. Some were effectually called, but others were hardned: And tho' there was a Synagogue of the Jews in this City, yea and Great Heathen Scholars in that Ʋniversity, both which never had heard any thing preached concerning Christ Crucified, &c. (though probably those learned Gentiles might have heard, from those Devout Jews there, some report of the True God) yet Paul, the Preach∣er, after he had done this Sermon, is permitted to go out in peace without punishment,

tho' he had loudly Declaimed against the Idolatry of the place, verse 32, 33, 34. But more of this last in the Remarks which follow.

The first Remark is, Humane learning alone cannot learn any place or people the Divine Truths of Christ and his Gospel. N.B. This Athens which Paul came to (that he might be out of the reach of his Adversaries) was the most Soveraign City in all Greece, and had in it the most famous University, so that it was most higly honoured with that E∣minent Title of being called the Greece of Greece, and the very eye of Greece, as Greece was accounted the eye of the world, which was all reputed blind in comparison of it: yet notwithstanding all their Scholarship, all their learning could not teach them to attain any saving knowledge until Paul came and preached it to them; but on the con∣trary that City and University too was wholly given to Idolatry, verse 16. Insomuch that Pausanias reckons up more Idols almost in Athens than in all Greece besides; And Xenophon telleth us, that the Athenians did keep double their Superstitious Holy days and Festivals to what other Grecian Cities did: And Josephus in his 2d. book to Appion saith, that those Athenians exceeded all other Cities in their Idol worship: worshipping Shame, Fame, Desire, &c. in their peculiar Temples, as Cicero and other Authors among the wiser Heathens do acknowledge.

Yea, to Sum up all in one word, one of themselves do confess, that our Region is so full of Idols, that it is easier to find a God among us than a man, their Idols and Images being as numerous as their Inhabitants. N.B. All which teacheth us not only how de∣fective humane learning is alone in the knowledge of Divine Mysteries (though it be call'd a good Handmaid, yet it is always but a bad mistress where it is not subservient to Grace) but also that Corruptio optimi est pessima; Tho' learning be a good thing in it self, yet when it is corrupted by a busy Devil and a base heart, it degenerates into the worst instrument in the world, as it did here. We read how the Angel spake by an Ass, Num. 22.28. yet the Devil spake by a Serpent, more subtle than all the beasts of the Field, Gen. 3.1.

The second Remark is; All known and notorious Acts of sin (especially that God provoking and Land destroying sin of Idolatry) are unbearable to behold by any gracious Spirit: Thus it was unto blessed Paul here [his Spirit was stirred up in him, &c.] verse 16. The Idolatry that was practiced by the people of this place, before his eyes, did plainly put him into a Paroxysm as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies, the same with Acts 15.39. He was almost besides himself, being in a transport by beholding their abominate Idolatry: This drove him into a strange Concussion of contrary passions.

Paul here was highly affected with divers affections and passions of Mind, As,

• 1. With Grief for so learned, and yet so blind a City and University, so miserably dovoted to such Sottish and Simple Superstition.
• 2. With Anger and Indignation against the Superabounding Idolatry of that peo∣ple, who should have made a better improvement of their Learning.
• 3. With Zeal and Ardent Desire to undeceive them and better inform them with his Evangelical Instructions: And therefore, wherever any persons (whether in the Synagogue or in any other part of the City) would but lend him a little Audience, such were his transports of Zeal, that he would preach to them, verse 17. practising that in his own person what he exhorted Timothy and all Ministers to do, namely, to preach in Season, and out of Season, 2 Tim. 4.2. Giving still to the Jews the priority, and to those Proselytes of the Gentiles who were come over from Paganism to the Jewish worship. He throws the net of the Gospel still where the most Fish were stirring.

The third Remark is; Christ and his Doctrine of the Gospel is the Grand stumbling-block to the blind World both Jews and Gentiles, Learned and Ʋnlearned, 1 Cor. 1. ver. 18, 19, 20, 21, 22, 23. The Jews would not believe in a Christ whom they had Crucified, not giving Credit to Christ's word without signs and wonders (tho' they wanted them not) Matth. 12.38. John 4.48. the Greeks or most learned of the Gentiles looked upon it as an Idle Story, that he, who is and was God blessed for ever, should be Crucified, because this could not be demonstrated to them by natural causes and Ra∣tional Arguments which they only depended upon, knowing nothing of any Divine Re∣velation. Their deep Theorems of Philosophy (as King James the first said) made them not better, but worse men, even mere Atheists, especially those Epicurians and Stoicks (verse 18.) who held nothing to be desirable but what delighted their senses, this made them more Swine than men, and to Ridicule the Doctrine of Paul as a new Doctrine, and himself a babler, introducing Anastasis (or the Resurrection he so often named) as a new Goddess to their more than a good many Goddesses which they adored already.

N.B. While Paul told them of the true God, in opposition to their Idols, they cry not out so much against him (for they could not but hear something hereof from the Jews and Proselytes that lived among them) but when he preached to them a Christ Crucified, Risen, and Glorified, this was a novelty (tho' truth is elder than the oldest er∣rour) which startl'd them, they draw him to their most cruel Court consisting of their most learned men, v. 19 yet not so much to condemn him for it, as to be informed better by him of it, &c.

The fourth Remark is; Behold here the wonderful work of the over-ruling Providence of God over the Acting of all evil men!

Tho' those vain Philosophers apprehended Paul as a babler [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] as such a contemp∣tible person that had nothing to live upon, but upon the off falls of Corn, which in mea∣suring falleth off the Bushell when stricken, and was used to be picked up by the poor∣est of the People (as the Greek word signifies) or as a setter forth of strange Gods out of his own private opinion, which they only allowed to be done by publick Authority, even as many as they pleased: Or, as some interpret it, as a preacher up of New Devils. This was the only grand Crime for which those Heathens apprehended Paul and haled him away to their highest Court that sat upon Mars's Hill (so called because the Tem∣ple of Mars stood upon it) verse 18, 19, 20. Where their most learned men kept their chiefest Court to Judge of all Religious Affairs, and where they had condemned Dia∣goras, Protagoras, and Socrates himself for contemning their Gods, and now Paul was to be Judged here for the same crime, &c.

N.B. But behold how Divine providence doth branch it self out into two Eminent Acts for over-ruling the Humane Attempts of Paul's opposers! to name only that No∣tion of Grotius, that they led away Paul to this Court in Areopagus, not roughly or rudely, but with a gentle hand which he gathers from the Greek word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] this may well be wondred at seeing they had been so severe before against some of their own Philosophers above named: But more especially,

(1st.) In this that Paul wanted a publick place to preach in, they brought him to this highest Court as a Criminal and Malefactor, and there he had a fair opportunity of doing God a great deal of good Service in preaching the Gospel to a vast Confluence of peo∣ple, yea and to the most learned of their Gentile-Philosophers. Thus it pleaseth the most wise God to over-shoot Satan in his own how: and yet higher still.

(2ly.) Tho' Paul was charged with the self same fault for which their own much admired Socrates lost his life, namely, not only, an undervaluing of their Idols, but also an introducing of New Deities: yet that Paul should be both so tenderly treated in this cruel Court, & behold the Judges saying so softly to their preaching prisoner [may we know what this new Doctrine, whereof thou speakest, is, for thou bringest certain strange things to our ears: we would know therefore what these things mean.] verse 19.20. Oh what soft words are here from the Lord-Judges of the highest Court to a contemptible prison∣er standing before the Bench at the Bar. Here is no hectoring, railing, reviling language, but rather a candid courting him to gratifie their curiosity by informing them in the meaning of this novelty they were inquisitive so much after.

Nor was this all, tho' it was much, and much more than he met with either at Phi∣lippi, Thessalonica, or Berea, &c. But also that Paul, after he had preached a very sting∣ing Sermon against the Idolatry of those his Judges, should yet come off from that cruel Court not only with the safety of his person, but also with such success upon his Au∣ditors, yea upon one of those Eminent Judges in the Court who was Converted, as Dionysius, and certain others both men and women, of the vulgar and of the honourable sort, as Damaris, verse 32, 33, 34. the Conversion of whom might have a mighty In∣fluence upon many others: Insomuch that Paul himself seemeth to dismiss the As∣sembly (as is usual after the Sermon be done) by his Apostolical Authority: However the Court or Senate was so far from offering any injury to him, that they suffered him to depart in peace from the Bar, and withal desired to hear more of the matter in his Divine Discourse.

The fifth Remark is; God can make use of the Vanity of foolish men to bring about his own glorious ends. These Athenians were generally tainted with Idleness; and Levity, [spending their time in nothing else but either in hearing or in telling news] verse 21. This concords with that Charracter which Demonsthenes gives of his own Country-men: Saying, [we A∣thenians, to speak the truth, sitting here, doing nothing but triffling away our time, and only list∣ning what News are abroad:] As this inquisitive and Talkative humour (which two are always Coupled together) did not only Discover a Mis-govern'd mind relating to persons, but also a disordered Government Relating to their

Common-wealth, tho' it was a famous Port-Town, City and University: So, this very Vanity of their National Itch after Novelty, the great and most wise God made use of to make them more willing in hearkning to Paul's Sermon, because their ears were tickled with hearing News and New Doctrines (which they never heard of before) from him. Yea so inquisitive they were of a Deity, that rather than miss (among all their other Gods) of the Right God, they errected an Altar to the Ʋnknown God, verse 23.

N.B. History holds out the Original of it to be in Plague-time, when the Athenians had weary'd themselves with their Vain Invocations upon all their other Gods, for its removal, Epaminondas (wiser than the rest) advised them to errect an Altar to that God (whoever he was) that had power over the Plague, and because they knew him not, therefore this inscription was made: This uncertainty attends Idolatry as it did the Mariners, Jonah 1.5. to call every man on his God, and least they should all mistake the true God, they awaken Jonah to call upon his God: However, tho' Paul wanted a Pulpit, yet makes he use of his Altar for his Text, and, as God made use of their Itch for news, so of this Text and Sermon on it to do much good, &c.

The sixth Remark is; That all Preachers of the Gospel ought to adapt and accommodate their Preaching to the Capacity and Condition of their various Auditories: Whether their work be either Concio ad clerum (according to the common Notion) or it be Concio ad populum, a Sermon to the Clergy, or to the Laity, to learned or unlearned Auditors. Thus this Apostle here, having to deal with Philosophers, doth shew them most learnedly, yet most Divinely, the true and right use of Natural Philsophy, whereof those blind Hea∣then-Sages (who thought themselves the wisest men in the world) were altogether Ignorant. He tells them, they ought to improve their knowledge of Natural things, that by it they might beget an high admiration of the God of Nature in their minds, which is the proper end of all Philosophical knowledge, and without which excellent improvment all their Philosophy becomes vain, Col. 2.8. Rom. 1.21, 22. and that E∣minent gift of God (which rightly used is a great help to the knowledge of Divinity) doth degenerate into mere Sophistry, Idle Speculations, and Aery-Nothings, especially when men presume to measure Heavenly Mysteries by the measure of their Natural Reason.

N.B. Hence Tertullian not unfitly affirmeth, that Philosophers were the prime pa∣triarchs of the Hereticks, and the School-men, for their corrupting the Scripture with Philosophy, and turning all into Questions, are as aptly called an evil Generation of Dunghil Divines. Hence the Apostle preacheth the Unknown God to them in their own Philosophical way, to convince the Epicures and Stoicks that if they did seek as they ought, they might palpably and plainly find the wisdom, power and goodness of the Great Creator manifested in the Creatures as, Rom. 1.20. ut solem in aquis, sic Deum in operibus contemplamur: This Maker of the world is manifest in his works as in a mirrour, arguing thus; The world must have a beginning, nor could it make it self, but as God made all things, so he orders and disposes of all things, our beings, dwellings, breathings, and motions so that an hair cannot fall from off our heads without his providence, Matth. 10.30. therefore these things must not be Attributed to chance or to a Fatuitous Concourse of Atoms, as they vainly imagined: and the more to shame them out of their vain fancy, he brings in the Testimony of one of their own Poets, to wit, Aratus (tho' not named) an approved Author among them, not that Paul would derive any Authority from that Poet, but that he might wound their vanity with their own weapons: Adding also, tho' God winked at the Ignorance of your Auncestors, yet now under the Gospel he would not do so, ver. 24, 25, 26, 27, 28, 29 and 30.

The seventh Remark is; The seed of God's word meeteth with several Soils to receive it when it is sown, some are High-way-Soil, some Stonny, and some Thorny, as well as some good, Matth 13.

No sooner had Paul preached the unknown God to them, and also pressed upon them that God would Judge the impenitent world, and that by the man Christ Jesus whom the Jews had Crucified; Then there were found among them three sorts of Hear∣ers, some derided, some doubted, and a few believed.

(1.) The Deriders or Mockers were probably the Epicureans, verse 18. who denyed that the world was Created, or Governed by God, as also that there were any rewards or punishments for men after death, therefore they ridiculed Paul's Doctrine of the Re∣surrection from the Dead, and of the Judgment-day to come: tho' this great truth made Faelix tremble while Paul Reasoned upon it, Acts 24.25. Such was the force of Conscience in him, yet had it no such impression on those Epicures, who judged of all things by com∣mon sense, not by Conscience.

(2.) The doubters probably were the Stoicks, verse 18. who held as bad opinions as the other did, yet did not think the Resurrection to be impossible, but did acknow∣ledge rewards and punishments might be in the world to come, therefore they most likely might say to Paul (pressing the Doctrine of Repentance and of the Resurrection, verse 30.31.) for obtaining better satisfaction to their doubts [we will hear thee again of this Matter] verse 32. deferring farther discourse upon those points to another day.

(3.) The Believers (whether by Paul's publick or private discourse is not mentioned) were indeed but few that are named, yet were they so honourable, that it could not but become a vast advantage to the Gospel to be owned by such a man as this Dionysius or Dennis, and by such a woman as this Damaris, verse 33, 34. Notwithstanding we do not find any Gospel-Church founded at this Athens by Paul, as was in the next City he went from hence to, namely, to Corinth, Acts 18.1. No Reason can be rendred for this besides the unsearchable wisdom and pleasure of God, but that these Scholars of the University and Citizens of this (accounted) wisest City, were too wise to go to Hea∣ven, and to be saved by the foolishness of Preaching the Gospel, and that they for their Idolatry were in a Iudiciary way given up unto strong delusions, unto vile affections, and unto just Damnation, &c.

CHAP XVIII. Paul's Preaching at Corinth.

NOW come we to Paul's fifth Station which was at Corinth, Acts 18. v. 1. The Metropolis of Achaia a Sea-Town situated between the Aegean and the Jonian Seas in the very Isl••hmus or narrow neck of Land that joyns Peloponesus unto Achaia, a very rich City, made a Roman Colony, where Paul gathered a famous Church.

If we take a distinct prospect of Paul's Station in Corinth, there be three Circum∣stances do offer themselves principally to our observation. The first is, His Entertain∣ment. The second is, His Actions. The third is, His Passions or Sufferings there. These three are but Circumstances (so called in the largest sense) in respect of his Station in that Populous City, under which the place, time, manner and other Circumstances in the strict∣est notion are Comprehended.

(First,) His Entertainment in this place was twofold. 1. In the house of Aquila, verse 2, 3. where Paul's host is described not only by his Name, but by his Nation and Countrey, by the occasion of his coming to Corinth and his Imploy or Occupation there. His 2. was in the House of Justus, verse 7. who lived nearer to the Sy∣nagogue.

(Secondly,) His Actions or Doings here are described, verse 4, 5. He was pressed in Spirit by an extraordinary and Divine Inspiration to dispute in the Synagogue every Sabbath-day, persuading (as far as he could) both the Jews and the Greeks that JESƲS was the CHRIST, who was promised by the Prophets, exceeding all other Anointed ones.

(Thirdly,) His Passion or Suffering was twofold. 1. While he Sojourn'd with his first host, namely, in Aquila's house, and studiously took all opportunities to preach the Doctrine of the Gospel, and to convince the gain-sayers, yet the obstinate Jews would not be convinced, but did [oppose themselves and blasphemed] verse 6. not only mis-cal∣ling Paul (while they pertinaciously bad him battle as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, which we read opposing) but even Paul's Master also the blessed Messiah, whose Dishonour grieved him most, and thereupon he shook his raiment, that none of the dust of that place (where such blasphemy was spoken) might stick to him, and uttered that Hebrew phraise [Damo berosho, Josh. 2.19.] your blood be upon your own heads, with much vehemency, as 2 Sam. 1.16. and Matth. 27.25. intimating, you are self destroyers, 'tis none of my fault if ye perish: he had blown the Trumpet and warned them, shewing the way of life to them, therefore was he free from their blood and loss of their Souls, Ezekiel 33.4.

N. B. However this opposition moved Paul to change his quarters and to betake

himself to a new Lodging, verse 7. being put in some small pang of fear, which the Lord relieved him off by incouraging him with two Arguments.

First, That Christ's presence should continually keep him from being harmed.

And Secondly, That he had much chosen Wheat in that great heap of Chaff to call out by his Ministry, so no need of doubting the success of his Ministry, nor his per∣sonal safety, verse 9, 10.

(Lastly,) Paul in his new Lodgings (whether he was constrained to go by the Jews pertinacy) at the house of Justus, there he made an hard shift to hold a longer abode, tarry∣ing in that Lodging with Silas & Timotheus teaching the people for a whole year & an half, verse 11. This Lodging is commended three ways, (1.) From the honesty and holiness of his host Justus both in name and nature, a worshipper of God, whom some suppose to be the same with Titus (call'd Justus Titus) one who had cast off the Polutheism (or many Gods) of the Gentiles. (2.) Form the Commodious Situation of this Host's House, [it was nigh to the Synagogue] verse 7. And (3.) From the Suceess of Paul's Teaching there [many of the Corinthians believed] verse 8. N. B. When Crispus, the chief Ruler of the Synagogue believed, then many of the people believed also. Great men are Looking-Glasses of the places where they live, according to which most men dress themselves.

Though Paul had said (upon the Jews discovering their first obstinacy against the Gospel [from henceforth I turn to the Gentiles, verse 6.) yet loth he was so easily to let go his hold of his own Country-men, therefore made he this house his fixed place of residency because it was so nigh to their Synagogue and even Contiguous to it, here Paul Preached much and oft, yea long, for 18. Months, least he should seem to withdraw, the Grace of the Gospel altogether from those of his own Nation, still hoping that his threatning, to depart from the Jews, and preach to the Gentiles, might awaken them, and the Aemulation of the Gentiles might provoke them to believe. But their obstinate and obdurate hearts Received no impression by any thing, but made an evil use of every thing, so they rendred themselves incurable as they had done before, Acts 13.46.

Hereupon they Unanimously accord to raise a new Perseution against Paul, verse 12 accusing him to the Governour of breaking the Roman Law, verse 13. or the Law of Moses, not of Murder, Theft, or any such injury, wherefore when Paul was about making an Apology for himself, the Governour Gallio himself undertook his defence against his accusers, telling them, That none of their Articles against Paul did belong to the Cognizance of his Court, so drove them out of the place of Iudicature, verse 14, 15, and 16. N. B. And because they hastned not out fast enough, from troubling the Court the Gentile-Greeks (that attended Gallio in his Judgment-seat) laid hands upon Sosthenes (a chief Ruler of some other Synagogue, and probably one of Paul's principal Accusers) and beat him out of the Croud withall his Fellow-Jews▪ that their bawling against Paul might give no farther disturbance to the proceedings of the Judge in more necessary causes, verse 17.

N. B. The Catastrophe of this new-persecution was wonderful through the over-powering hand of Christ who had promised Paul his preserving presence, verse 9.10. for here∣by though the matter came to hand-blows yet these fall upon the Accusers, but Paul the Accused (against whom they all conspired) comes off untouched, and without any harm at all, verse 17.

The Remarks do follow the foregoing Analysis or Resolution of the whole into its distinct parts of this History.

The first Remark is; That such Cities as are very rich, are usually very loose and very Luxurious, so was this Corinth which Paul here came to. This City being accommodated with two havens near to it on either side of it, the one Jochaeum at which they took Shipping for Italy and those western parts, and the other at Cenchrea (mentioned Acts ch. 18. ver. 18, &c.) at which they took shipping for Asia: Much Merchandise, Arriving at those two Ports from those several parts of the world, were all brought to Corinth▪ which lay in the middle betwixt them, and by this extraordinary advantage this City became the great Exchange for those parts of the world: The compass of Co∣rinth was five Miles about, being strongly walled round. So that those Citizens might say with David [our lines are allotted us in a pleasant place, and we have a godly heritage] Psal. 16.6.

Yet did not this wealthy Mart-Town make any good improvement of these Mani∣fold mercies of God, but abused all with their Idolatry and notorious licentiousness, for they had within their City the Temple of Isis, or Jo (an Aegyptian Goddess) to

whom they Sacrificed a Goose and were silly Geese themselves in their Solemnities; but without the City they had the Temple of Venus to whom there were well nigh a thousand Curtizans (such Nuns as Venus had) consecrated for their lasciuious and wanton worship. This Idol-Temple must needs have a very Ample Foundation and be a most prodigious Structure that could contain covents or convenient Lodgings for above (as some say) a thousand of those Wanton Dames: Those Corinthians were ge∣nerally so leavened with Licentious notions, N. B. That they held Fornication to be no sin, for this cause Paul in his Epistle to the believing Corinthians is so earnest against that sin, 1 Cor. 5. and many other places: The Luxury and wealth of this City is a plain Comment upon that old adage [Magna Cognatio, ut rei, it a nominis, Vitijs et Divitijs.] Vices and Riches as they have (in the Latin tongue) an harmony in name, so they dif∣fer not much in their Nature, when wealth is abused to wickedness. N. B. Notwith∣standing all this, Paul, Leaving Athens, comes to Corinth (which was the other eye of Greece, being (full of Orators and Philosophers) where he expected an Harvest of Con∣verts whereof God assured him after he should reap in great plenty, Acts 18.9, 10. yet Paul himself came poor enough to this wealthy City, altogether, a stranger, and without Money in his Pocket, he is constrained to betake himself to work with his hands for his present subsistency, in the work of Tent making but neglects not to frequent the Syna∣gogue every Sabbath to gain Converts.

The second Remark is; A wicked world is soon sick of the Saints, and long to worm them out of their Cities and Societies, tho' their own preservation from utter ruine be for the Saints sake. God saith to Abraham [I will not destroy wicked Sodom and her Sisters if ten Righteous Souls may be found in all those five Cities.] Gen. 18.32. and he saith also [If there be but one Cluster of Grapes (one Church of Sanctified Souls) that hath a bles∣sing in it, I will not destroy the Vine for their sakes.] Isa. 65.8. Nay yet lower are divine condescensions toward pardoning mercy [find out but one man that is Righteous in Jerusa∣lem and I will pardon it] Jerem. 5.1. Notwithstanding all this, as the Emperor Clau∣dius did, Acts 18.2. so all the the Potentates of the world do banish the true Servants of God from their Socities. Claudius commanded all the Jews to depart out of Rome and from Italy.] and with the Jews the Christians were likewise banished, for the Pa∣gan-Romans did not care to distinguish betwixt them, because they both worshipped but one God, and both agreed to oppose their Idolatry.

Beside, the same quarrel was got to Rome with the Gospel, which did attend it in all parts of the World where it came among the Jews, who every where opposed it, and the Contesting also at Rome against it, thereby such Tumults were bred by the Jews against the Christians, as occasioned this Decree of the Emperor (which Suetonius mentioneth) for the banishment of them both.

Thus foolish are the powers of the Earth, that they are resolved to be rid of the Saints who torment those that dwell upon the Earth, Revel. 11.10. never considering that those Saints in the Earth, Psalms 16.3. do bear up the Pillars of the Earth, Psalms 75.3. and that God gratifies his own Servants with the preservation of their persecutors, as he did Paul with the live; of all those Infidels who were in the Ship with him, Acts 27.24, 37, 42. Thus the Stagg in the Emblem by biting off the boughs under which he lay hid from the Hunters) bewrays and betrays himself into their hands, &c.

The third Remark is; Paul chused to labour with his hands, rather than he would disadvan∣tage the Gospel, or become burdensome to those poor people who had here received the Gospel. 'Tis said, [He wrought with Aquila in Tent-making] Acts 18.3. This Trade Paul learnt, before he was called to the Ministry. N. B. The most Learned among the Jews did alway learn some Handy-craft-Trade, holding themselves obliged by their Traditional Law, that every Father must teach his Child some Trade; and their Rabbi Judah saith, that whosoever doth not teach his Child a Trade, doth as bad, as if he bad him go play the Thief. Paul therefore, having learnt this Trade of a Tent-maker, did work with his hands here for his own subsistency, as he did in other places upon the same exigent, 1 Cor. 4.12. 1 Thes. 2.9. and 2 Thes. 3.8. Paul had power enough and warrant to chal∣lenge Maintenance for his Preaching-work (as he intimateth many times over in his Epistles). N. B. But (1.) There was not yet any Church at Corinth to maintain him (2.) When there was a Church there; he would take nothing of the Gentiles for the greater honour and promotion of the Gospel among them. (3.) The persons that em∣braced the Gospel and believed, were mostly the most mean persons, as appears most probably from 1 Corinth. 1.26. [Not many wise men after the flesh, not many mighty, not many Noble are called] Therefore spared he those poor Proselytes, and would

not be burdensome to them. (4) It was to shew that he sought them more than theirs, their persons to be saved by him, more than their purses for him to be sustained by them. N.B. Yet did he assert his own Right, and the Right of Ministers by Divine Appointment, 1 Cor. 9.6, 11, 12, 14, &c. But because of the present Necessity and Emergency of Affairs, he denied himself here, as Acts 20.34. 2 Cor. 11.7, 8. and 2 Thes. 3.9. &c. working with his hands in sowing Skins together, whereon to make Tents, used much by the Souldiers in those hot Countreys, and by others also, to keep off the violence of the Weather, &c. N.B. Hereupon one saith of him, [That he was no less busie in his Shop among his Tents, than in his Study among his Books and Parchments, which he mentions 2 Tim. 4.13. yet was it no work of supererogation (as the Romanists say) for in this case it was a duty (saving the honour of the Ministry) but no general Rule. So thus Musculus, when driven out of his place by Persecution, was forced to pick up a poor living by Digging and Weaving. And a late Martyr (as great a Scholar as Europe had) being banished, served a Mason for his livelihood.

The fourth Remark is; That painful Preachers must not be blamed for the blood of their perishing People. N.B. Paul saith here, [I am clean, your blood be upon your own heads] ver. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, I am not in the fault if ye perish. The Kill-Christ Jews cryed [His blood be upon our heads] Matth. 27.25. that is, the guilt and punishment thereof: Accordingly Paul proposeth his speech to his opposers [your blood be upon your own heads] answerable to that aforesaid wish in their wretched Imprecation; and according to the Jews Cu∣stom of the Witnesses laying their hands upon the head of the guilty person, as de∣voting him thereby to death, Deut. 17.7. And as the Sacrificers laid their hands upon the head of the Beast to be sacrificed, whereby they transmitted their own sin upon the Sacrifice, Exod. 29.10, 15. and Levit. 1.4. and 3.2, &c. N.B. But they had ano∣ther manner of the High Priest's laying his hands upon the Scape-Goat's head also, Levit. 16.10, 21. that this Live-Goat might carry away all their sins from them along with him into the Land of everlasting forgetfulness (never to be remembred against them any more, as Isa, 43.25.) which was a Type of our Dear Redeemer, upon whom God hath laid all our Iniquities, Isa. 53.6, 7. and whom those Opposers rejected when tendered to them by Paul's Preaching Christ, and therefore Paul tells them, they were so many Felo's de se, Self-destroyers, and were guilty of their own Death and Damna∣tion; for seeing they refused that Christ should redeem them, and save them from their sins, they must bear their own burdens, which (without Repentance) would bear them down into the bottomless Pit. N.B. Nor could Paul be charged with the loss of their Souls, for he was free from their blood, because he had warned them of their Damnable State, and shewn the way of Life and Salvation to them [He had blown the Trumpet, &c.] Ezek. 3.17, 18, 19, 20, 21. and 33.4, 5, 6, 7, 8, 9. The Watch-man must give warning of Danger, if his warning be effectual for Reformation, then both the Warner and the Warned do deliver and save their own Souls. If the Watch-man's Warning be not heeded by the Hearers, they shall die in their sins, but there is no danger to the Watch-man, for he did his duty as Paul did here. But if the Watch-man give no Warning, not only the Sinner dies by his unrepented-of-sins, but also the Minister, by his not admonishing the Sinner, becomes involved in that guilt, death and damnation: God will punish him as a Dumb Dog, Isa. 56.10. for not barking ac∣cording to his duty; to sound an Alarm of his People's danger, Isa. 58.1. All these passages in this Prophet Isaiah (as one saith) seem [non Verba, sed Tonitrua] not Aery words, but frightful Thunder-bolts: What then will become of Idol-or Idle-Ministers? But Paul was a better Pattern, being a painful Preacher, he doth his part here, and would not have to answer for the blood of them that perished through any neglect in him, but leaves it at their own door, and upon their own heads, as here, and Acts c. 20. v. 26.

The fifth Remark is; The Lord's promise of his presence is a sweet incouragment to his Servants for their Abiding in a place, and among a people notwithanding their fears from angry men and from inraged Devils. Thus here, the Lord Christ spake again to his Servant Paul, saying [be not afraid, but speak, and hold not thy peace for I am with thee, and no man shall set on thee to hurt thee, &c.] Acts 18. verse 9.10. N.B. We may well wonder what was the cause of any new fear in Paul, that Christ should now say to him [fear not] seeing the coming of Silas and Timothy to him (according to his order, Acts 17.15.) had made him so brisk in his work, verse 5, 6.) his Spirit was then warmed with the company of these two good men, as two flints, tho' both be cold yet yield fire when smitten together. Now some sudden pang of fear came upon him (as he confesseth, that in Macedonia his flesh had no rest, but was troubled on every

side, without were fightings and within were fears, 2 Cor. 7.5.) here Christ came to comfort him, using two Arguments to persuade his continuance in Corinth.

The first is; The Promise of Christ's presence to protect him from harm, &c.

And the second is; That Christ had a great Harvest a Ripening in that City to be reaped by Paul's Ministry, and he, thus incouraged, by this double Motive, commits himself to his faithful Creator (Christ) for a year and six Months, verse 11.

Thus God promised his protecting presence to his Prophet Jeremy, Jer. 1.17, 18. and no less hath Christ promised to all his faithful Ministers, Matth. 28.20. and tho' some of them be killed, yet are they not hurt. Rom. 8.36, 38. N.B. From whence we Learn 2 Lessons. 1. That though the Ingratitude and perversness of Hearers do oft discourage their Ministers, yet God Animates them to their duty that for the invincible malice of some, the Salvation of others may not be neglected. And 2. Tho' God per∣mit that his Ministers be Murdered by their persecutors (tho' Paul was promised here a more peculiar protection from the killing Plots of his opposers) notwithstanding God is with his Servants both in life and death and then most of all, 2 Tim. 4.16, 17, 18. So their fury must make us more fervent, that the Servants of the Lord may not be out-vyed by the Slaves of the Devil, who cannot dare to do more evil than God's Servants are made able to bear both with patience and joyfulness, &c.

The sixth Remark is; Prophane Persons have a most prodigious prejudice against the power of Godliness, exceeding low thoughts of the purity of Christianity. Thus Gallio (tho' bro∣ther in Law to that deservedly famous Seneca) esteemed no better of Divine Doctrine than a Cento of Empty Words and Aery-Notions or Vain Discourse•• saying [If it be a Question of names or words, &c.] verse 15. N.B. Yea his Brother Seneca (who being Tutor to Nero, Claudius the Emperor's Adopted Son, procured the Consulship over all con∣quered Greece for his brother Gallio) notwithstanding all his vast depth of humane Learning, and his Exact knowledge in moral Philosophy, yet did this Seneca but Jear the Jews for casting away a Seventh part of their precious time upon a Weekly Sabbath.

N.B. No wonder then, if Gallio, tho' a great man in the Roman Government, and a good man too according to the extent of Moral Goodness (for Historians give him this Character, That he was a man of a most Candid Disposition, an hater of flattery and addicted to no manner of exorbitant Vices, &c.) yet being but an Heathen and acting by the Dins Light of Nature in the fallen Estate, made so mean an account of the Mysteries of the Gospel. N.B. However God made use of this Gallio and his Moral Goodness to preserve Paul from the bloody hands of the Jews, who, being Animated to attempt evil against Paul, hoping that this new Judge would favour them against the Christians; but he be∣ing a prudent Governour, Supercedes the Jews Cavilling and Quarrelling Cause, tells them he would meddle only with Civil Government and not with Religious matters, where∣in he had (as he accknowledged) no skilful knowledge. So he made those Cavillers to be driven by force out of the Court that they might not any longer trouble the Bench with their (as he thought) unnecessary Controversies, then the Greeks (which the Syriack reads, the Prophane) beat Sosthenes an enemy (as Austin saith) to Paul, here∣by Christ performed his promise to Paul, verse 10. Suffering no Man to hurt him. verse 16, 17.

The seventh Remark is; While Paul tarryed a Twelve-Month and an half at Corinth, Acts 18.11, 18. As Christ blest him by his presence with many Converts (such as Crispus and Gaius and the House of Stephanas, yea and Sosthenes also, tho' supposed before to be Paul's adversary, verse 17. 1 Cor. 1.14. and Epenetus, Rom. 16.5. and 1 Cor. 16.15. called his first Fruits there, because Converted at his first coming to Corinth) so in the time of his abode in this City he wrote his first Epistle to the Thessalonians (which was the first of all Paul's Epistles that he wrote.)

N.B. Tho' the Postscript of that Epistle dateth it from Athens, which as it is not Canonical, so nor consonant to truth, because this Epistle was sent by Silas (the contract of Silvanus) and Timothy, as well as in Paul's name, 1 Thess. 1.1. and those two came to Paul when he was at Corinth, Acts 18.5. nor was there any Church in Achaia while Paul was at Athens, for from thence he went to Achaia and planted a Church at Corinth, Acts 18. verse 1. but there was a Church in Achaia when he wrote that Epistle, 1 Thess. 1.7. However, the occasion of it was, the New-planted Church at Thessalonica was much discouraged to behold the Jews persecute the Christians, and to lose by death some of their useful and Eminent Members, the Apostle having notice thereof, and the Devil (either by disputes, or by Tumults, or by Layings in wait for his life) hindered him from giving them a personal visit, 1 Thess. 2.18. Thereupon he wrote

this Epistle to incourage and comfort them in the ways of the Gospel. N.B. And the Apostle, being informed of some mistakes put upon some passages in the first Epistle about the coming of Christ, and still being hindered to go thither himself, he writ∣eth also a second Epistle, wherein he taketh up the same argument and discourse again for thir further and fuller Establishment.

The eighth and last Remark; At Paul's parting from Corinth, he is shaven as a Naza∣rite in the Haven of Cenchrea belonging to Corinth according to the Law, Numb. 6.18. This he did, verse 18. because [He must needs go up to the Passover-feast at Jerusalem.] verse 21. That he might wait an occasion, and take the opportunity of that prodigious concourse of people there, and that he might be the more acceptable to the weak be∣lieving Jews, who yet were Zealous of the Law, Acts 21.20, 21, 23, 24. and that by gratifying them in this condescention to the praescription of the Law, he gained many to the Faith by becoming a Jew to the Jews, 1 Cor. 9.20. in Circumcising Timothy, Acts 16.3.

N.B. Tho' these Ceremonial Rites dyed with Christ, Eph. 2.15, 16. yet were not buryed, therefore were the Jews indulged in the observance of them, till they came to a clearer sight of their Christian liberty and freedom from them: so that Paul did not do this, as any part of God's Worship, nor was there any Dissimulation in the case: for the Matter of purifying himself, he did that heartily (saith Calvin) but for the Ceremonious and External Rites of the Nazarites Vow; He only yielded there∣to as yet indifferent: Nor is it any other than Ridiculous for the Romanists to make this the Ground of their Religious Vows and for their shaven Crowns, which is now so bald a Ceremony in France, that some be ashamed of the Mark.

CHAP. XIX. Paul at Ephesus.

NOW come we to Paul's sixth and last Station before his return to Jerusalem (in his Journey to which City he did visit many places as he returned thither, as the sequel will show) which was at Ephesus, Acts 19.1. The Metropolis of the Lesser Asia, where he made a long stay (about the space of three years, verse 10. and verse 22. in Asia, that is in Ephesus, he stayed still after the former two years) which commendeth Paul's great diligence for the planting of the Gospel. 'Tis expresly said [by the space of three years,] Acts 20.31. Here was that admirable door which (he saith) was opened for him, 1 Cor. 16.9. and here it was that the famous Church (which he wrote his Epistles to afterwards) was gathered, and likewise, John wrote another to it from the mouth of Christ, Rev. 2.1, 2, &c. and here Paul fought with Beasts after the manner of men, 1 Cor. 15.32.

N.B. Paul's Station at Ephesus presents to our prospect two principal parts. (First,) What he did there. And (secondly,) What he suffered there.

As to the first, namely, his Doings, these may be considered either in a private or in a publick respect. His Private actings there were twofold. 1. His examining the be∣lievers (he found in that place) about the gifts of the Holy Ghost, &c. ver. 2, 3; 4, with 5, 6, and 7. 2. His determining with himself to return unto Jerusalem, verse 21. giving notice of this his purpose to the Neighbouring Churches, verse 22. by Timo∣thy, &c. N.B. Then his Publick Actings there were twofold. (1.) His Preaching the Gospel. And (2.) His working Miracles there. (1.) He preached, which is expressed in the Circumstances. 1. Of place, this is twofold 1. In the Jews Synagogue, verse 8. Then 2. In the School of Tyrannus a Teacher of the Law, Reading Law-Lectures there, verse 9. And 2. Of time, which was about the space of two years, verse 10. And 2. His working-miracles, this is amplified and Illustrated by a distribution of the whole into parts, verse 11.12. that the power of Christ might be more clearly manifested in him.

N.B. Then Paul's sufferings for such good doings in this place are next specified and reducible to two heads. 1. What opposition the Jewish Jugglers made against Paul's Ministry and Miracles, verse 13. but the Devil in the possessed prevailed against the Devil in them, v. 14, 15, 16. and when it was observed how God over-shot the Devil in his own bow, this produced the wonderful effects. (1.) Of Confession of Sins, Verse 17, 18. And (2.) Of Amendment of Manners and Reformation of life, verse 19. in burning their books which taught Magick, Astrology, and charming of love, &c. Then 2. What from the Silver-Smiths of the City who made Shrines for

Diana, whose Captain in that uproar against Paul was Demetrius, verse 24. who by a Starched Oration stirred up all the Rabble into Sedition, and to the apprehending of Paul's Parteners, and puting the whole City in to a Confusion, verse 25, 26, 27, 28, 29. with 32, 34. yet was all this Stir hushed by the wisdom of the Town-Clark (which was indeavoured by Paul himself, but was hindered by his Friends, verse 30, 31.) at last ef∣fectually, v. 35, to the end.

Those many heads of Resolves afford many famous Remarks.

The first Remark is; 'Tis a Transcendent Mercy of God to any Church of Christ, that in the absence of one powerful Preacher, they are well provided with another.

N.B. This was God's mercy to the Church of Corinth that when Paul had planted a famous Church there, and was called away by the Spirit of God to go into Ephesus, he left behind him such an able instrument as Apollos was to water his new plantation, Acts 19.1. The Ability of Apollos (whom some think to be the same with Apelles, Rom. 16.10.) is expressed, Acts 18.24. where he is described;

1. By his Name and Nation (he was an Alexandrian-Jew) by his Eloquence (he was a Rational, Prudent, and Learned man) and by his profound knowledge in the Sacred Scriptures, he was a mighty Scripture-man, both apt to teach the truth and able to maintain it.

2. He is described by his Teachers, Aquila and Priscilla, who in private discourse con∣tributed much to Apollos's further and fuller Instruction, for tho' he was a man fervent in Spirit (Improving to the utmost all those aforesaid Qualifications) and taught dili∣gently the things of the Lord in the Jews Synagogue, yet knew he only the baptism of John (who Baptized with water only, but could not Baptize with the Holy Ghost, Matth 3.11. N.B. Or the Doctrine of John who was a Preacher of Repentance and of Faith in Christ (the Lamb of God he pointed at) whose Baptism and Belief was the same with the Apostles afterwards (for he baptized them and their Master too) only after Christ's Ascension they received extraordinary Gifts, Acts 2.4. and knew many truths, more fully, which had not been Revealed in the baptist's times. N.B. And herein those two Tent-makers instructed Apollos, not that they turned publick preach∣ers (for Paul saith. 'Tis not lawful for a woman to Teach, that is, Publickly, 1 Tim. 2. v. 11, 12.) but Aquila and Priscilla having had so much Converse with Paul, they were the more able in private conference to inform Apollos better than yet he knew, with that knowledge they had learned from the Apostle.

N.B. And tho' Apollos was very skilful in the words of Scripture, to expound them, and had an excellent Elocution wherewith to express well his Exposition, yet was he not puffed up herewith, but condescends to be Catechized by these tent-makers (an humble man can be content to learn from the meanest, even a little Child shall lead him, Isa. 11.6.) now he who had taught diligently according to the best skill he had attained before, became far more accomplished to convince the Jews that the Messiah, who was sent from God, was the Saviour of the World: and this he did both in Corinth (which was in Achaia supplying Paul's absense) and in Ephesus also, Acts 18.25, 26, 27, 28. Confuting gain-sayers, and Confirming such as believed through grace.

The second Remark is; The foundation of this Church at Ephesus was laid, and those twelve members, ver. 7. were admitted into Church-Order by examination: Paul asks them [have ye received the Holy Ghost?] Acts 19.1, 2.

This Question was de primor diis Ecclesiae, concerning its first Constitution, for as yet these Disciples were not come up into any Ecclesiastick form or Discipline. So that the Apostle asks them how they were grounded, &c. that it might appear they were Divinely called to become the foundation of that Church: They Answer [we have not so much as heard whether there be an Holy Ghost.] that is, of the extraordinary Gifts thereof, such as were, Prophecy, Tongues, &c. for it was the common opinion of the Jewish nation, that after Malachi the Holy Gospel departed from Israel, and those Dis∣ciples profess they had never yet heard of his restoring: nor is it probable that those instructed and Baptized (as they answer to Paul's second Question, v. 3.) should be ig∣norant of the Essence or Person of the Holy Ghost, because the baptist (who had Bap∣tized them) had seen him descend upon our Saviour like a dove, Mat. 3.16. Mark 1.10. and Luke 3.22. and the same John had spoke to all (he baptized) that Christ would baptize them with the Holy Ghost, and with fire, John 1.32, 33. N.B. Paul here∣upon instructs them aright, that the Baptism of John & of Christ were the same, for the Bap¦tist bid those he baptized to believe on him who should come after him, v 4. otherwise Christ himself and his Apostles (all which were baptized by the Baptist) had not the right Gospel-baptism, if there were not the same sign, and the same thing signified in both,

and the difference betwixt them was only Circumstantial: nor doth it appear that Paul did Rebaptize those Disciples.

N.B. For (1.) 'Tis only said, that he laid his hands upon them, &c. verse 6.

(2.) These twelve Ephesians are not named among those whom Paul Baptized, 1 Cor. ver. 1, 14.

(3.) These twelve had the same baptism of John which Christ and his twelve A∣postles had, yet none of them were Rebaptized for Christ himself baptized none, John 4.3. N.B. So did not baptize any of his Apostles over again.

(4.) The Baptism of John was not only a baptism of Repentance, Mat. 3.11. but it was also a baptism of Faith and of Remission of Sins, Mark 1.4. N.B. And we ought not to make a distinction betwixt a baptism of Faith and a baptism of Repentance as if they were two.

(5.) Because baptism is an Ordinance of Regeneration or new birth; as we can be but once born in the flesh, so, nor can we be but once born in the Spirit; So but once baptized.

The third Remark is; As the Sun of the Firmament, so doth the Son of Righteousness har∣den some as well as soften others. 'Tis said [when divers were hardened] ver. 9. As Christ himself was foretold to be for the falling, as well as the rising of many▪ Luke 2.34. Isa. 8.14 1 Pet. 2.8, &c. So the Doctrine of the Gospel becomes (by the transcendent excellency of it) the Savour of death to some, as well as the Savour of Life to others, 2 Cor. 2.16. Thus the heat of a Summer Sun-shine draweth out a filthy Stench out of Dunghills, as well as most Fragrant Smells out of Mountains of Spices: and thus the Sun-shine of the Gospel doth harden those Unbelievers whom it softens-not.

N.B. We may not think that those twelve believers which were softened by it were again baptized for the Reasons aforesaid, but it was rather the renewing of those Disciples (in their fuller manifestations of the mysteries of the Gospel they now received) than any renewing of their baptism unto them, for the words [when they heard this, &c.] verse 5. Relate not unto the words of Paul, but unto their hearing of John's Doctrine of Repentance, when they were baptized by him. But we find Paul doing no other to them.

Then (1.) He Catechizeth them, verse 4.

(2.) Laid his hands upon them, ver. 6. whereby they Received extraordinary Gifts: So that they took no other Baptism, but that of John which now they began to en∣tertain and apply it to the Right intent: Unless we will say that they were before Bap∣tized by some of John's Disciples into John's, and not into Jesus's Name (as Piscator saith) for John had some such Zealots as mistook him for the Messiah, John 3.26. &c. So; they being before baptzied in a wrong name (which is not our case) were Rebap∣tized.

As for those that were hardened: besides that Natural hardness of heart which they had before Paul preached to them, there is added here an Habitual hardness, which was increased both by their resisting actually the impressions of God's word, and by per∣mitting it passively to pass by them without any amendment of mind or manners there∣by: and to both these is Superadded a Judiciary Hardness: God making their Sin to become their punishment. They were given up to their own hardness, insomuch that they speak evil of that way, which should have reduced them from Damnation, and directed them to life and Salvation, &c.

The fourth Remark is; Such places of the publick Worship of God, where nothing but con∣tradiction to the pure Christian Doctrine can be met with, &c. may be lawfully withdrawn from. Thus the Apostle here separated himself & the Disciples from the Jews Synagogue (where he had preached three Months) because he met only with contradiction of his Gospel-Doctrine, and blasphemy against his dear Redeemer, Acts 19.8, 9. he departed from thence, and preached in a private meeting-place, where he met not with any such Notorious disturbances (though some did Dogg him thither with whom he disputed) and therefore he continued there discharging his Apostolical duty for the space of two years, verse 10. in which time he had an effectual Door opened to him, 1 Cor. 16.19. N.B. This private Meeting-place is call'd the School of one Tyrannus, whom some take to be a publick Teacher of Philosophy, converted by Paul, or (as others say) he was some private expounder of Moses's Law among the scattered Jews, who had not only publick Schools wherein their consistorys did meet, but also private places (such as this School was) wherein their Law was taught.

N.B. In one antient Coppy it is here added, that Paul taught in this School-house [from the fifth to the Tenth hour] which shews what a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Iron sides, or indefatigable Preacher Paul was, to be able to hold out for five hours together in holding forth the Mysteries of Christ in the Gospel. So he likewise [continued his Speech until mid∣night]

Acts 20.7. a long Sermon indeed, at least, it would be thought so now among such short ones in Zeal we are, what was said of Julius Saliger, may be better said of blessed Paul that he had a Golden wit (even Gospel-gifts and graces) in an Iron Robust Body though he was but a little man in Sature, &c. N.B. Nor doth this Separation of Paul's warrant all or any Separations, but only in proportionable cases to that of this which are reduci∣ble to two heads. (1.) Where there is a deficiency in Fundamentals.

And (2.) In case of Scandal, when Nations are drunk with the Cup of Babylonish Fornications, then the Lord calls from Heaven on us [come out of her, my people, &c.] Revel. 17.2. and 18.4, &c. For this Reason Luther, Zuinglius, &c. Separated from the Romish Church: and when they call'd Luther an Apostate for it; he confessed it, but saying, he was only fal'n off from the Devil, &c. nor may we keep Company with the Incorrigible See Ephes. 5.7, 11.2 Thess. 3.14. 2 Cor. 6.14, 15, 16, &c. Tit. 3.10. &c.

The fifth Remark is; Paul's Apostle-ship and Ministry was confirmed by his working Mi∣racles at Ephesus, verse 11, 12. N.B. Those Miracles he wrought there were not com∣mon and ordinary or such as might happen by chance, but special or singular, such as had been wrought by Peter, Acts 5.12, 15. and such as our Saviour had foretold, and promised, John 14.12. Insomuch that even Handkerchiefs or Aprons, having but touched Paul's body and being brought unto the Diseased, became by a Miracle the most So∣veraign means both to cure diseases, and to cast out Devils, N.B. which were greater Works than Christ did for the matter, tho' not for the manner of them, because Paul did not these things in his own name, but in Christ's, nor did he preach up himself, the Churche's Bridegroom or Husband, but her Servant for Jesus's sake.

N.B. God was pleased to put a power into those improbable, unlikely and (in them∣selves) Contemptible means to work miracles for two Reasons (1.) That the power of Christ (whom Paul preached) might the more evidently be manifested therein. And (2.) That such as were absent (tho' never had seen Paul, nor heard him preach) might yet have an high and honourable estimation of, and veneration for Christ and his Gospel: These Miracles did magnifie, much, Paul's Ministry.

N.B. Nor doth this make any thing for palliating the Superstitious use of Popish Relicts so much reverenced (tho cheats) by the Papists.

The sixth Remark is; The Devil would gladly be God's APE: ver. 13.14. N.B. The Jewish Jugglers there would by all means imitate the Apostles in casting out Devils, designing thereby (if they could have done it by their Charms effectually) to have persuaded the people, that all the Apostles miracles were but Magical Exorcisms; Yet those Exorcists pretended to charm in the Name of the Lord Jesus, as if there had been, in the bare Words and Syllables (which they propounded) a power of Miracles.

N.B. Tho' there be certainly none in them, yet the true God (being willing to be known and owned, rather than that the names of the false Gods should be called upon) hath sometimes put forth his power in such Superstitious Invocations, Matth. 12, 27. Tho' now to those Vagrants (like our Gipsies, Vagabonds) God would not give this ho∣nour, because he was now manifesting the Majesty and Glory of the Messiah, so would not concur with any that came not in his Authority as well as name; yet whatever had been formerly done by calling on the God of Abraham (as Josephus Relateth strange Storys thereby) 'tis abominable impiety, because God's Word warrants no such practice, nor gives one promise to act faith on in so doing.

The seventh Remark is; The Devil by Divine permission hath power over those that prophane the name of Christ (taking it in Vain against the 3d. Commandment) tho' they be descended from never so honourable predecessors, and themselves never so much pretenders to a Veneration for the name of Jesus, &c. Mention is made here (for a clear manifestation of this truth) That there are Seven Sons of Sceva (one that had been high Priest, or of the chief of those 24. Courses of Priests divided by David, 1 Chron. 24.4.) who became Vagabounds, wandring up and down to conjure out evil Spirits in the name of the God of A∣braham (as Josephus saith in his Eighth Book, &c.) merely to pick a liveli∣hood out of that Trade, as our Jugglers do, but turned their Tone here, when they saw how the Apostle wrought miracles in the Name of Jesus, they likewise adjured evil Spirits by Jesus whom Paul preached, verse 13, 14. N.B. This should teach all Parents, especially Mi∣nisters, to use their utmost indeavours that their Children be well educated: That great High, Priest Pope Paul the third, thought it sufficient to say of his Dissolute and Bloody Son Farnesius [haec vitta me non commonstratore didicit] he never learnt those De∣bauchees of his Father. What these Seven Sons learnt of their Priestly Father the Scripture is silent, yet are they called here certain Vagabond Jews, and Exorcists or Con∣jurers, who thought to work as mighty miracles as Paul did, but the Devil proved

too hard for them: Saying, [Jesus I know (for he had destroyed the Devil's works, Heb. chap. 2. v. 14.) and Paul I know (for he had felt his fingers in that Messenger of Satan, 2 Cor. chap. 12. v. 7. and yet had thrown the Devil out of his Trenches, 2 Cor. 10.4.) but who are ye?] tho' they, to wit, Jesus and Paul, have a Commission to cast me out, yet I know ye have no power to cast me out too.

N.B. Here the old. Lyar spake truth confessing that he was under God's Com∣mand signified to him by the least of God's Ministers, v. 15. The possessed by the power of the Devil (who hath not lost his natural, tho' he hath, his moral and Spiritual power) Rushes upon those Exorcists, Masters all the seven, tears their Cloaths▪ wounds their bodies, and (had not God here limited the Devil) had unavoidably destroyed them all: However that he did thus much mischief to those who were his own Vas∣sals may well be wondered at, because the Devil usually and willingly Co-operateth with▪ Conjurers and Witches (called Begnalath of the Mistress of a Devil, 1 Sam. 28.7.) suffering himself to be commanded by them out of others bodies that they might confederate with him in their Souls: but here God over-ruled all and defeated the Devil in his wicked practices making all serve the farther advancement of the Gospel which Paul preached.

The eigth Remark is; This Execution of Divine Vengeance wrought wonderfully for the Conviction and Conversion both of Jews and Greeks, Acts 19. ver. 17. insomuch that many believed and came and confessed their sinful Deeds, verse 18, 19.

N.B. When these Sinners saw, that God undertook the patronage of this preacher of the Gospel, making the Devil his Executioner upon the Sons of Sceva for prophan∣ing the name of Christ, this did not only strike them all with terrour, but also they, believing that God's power was above the Devil's thereby, became sensible of their danger in being led still Captive by the Devil at his will, and would keep his Council no longer, but laid ope their spiritual & mutual Sores of former Diabolical Delusions by a publick and ingenuous Confession, that the Balm of the Gospel might be the more ef∣fectually powred into them. N.B. As the fear of God's Judgments moved them to Confess their sins, not privately in the ears of a Priest (as Papists do) but publickly in the hearing of all (which was some ease and cooling to their Consciences, like giving Vent to a Vessel ready to break, and cooling the blood by breathing a Vein, and their Confession by the Mouth was made unto Salvation, Rom. 10.10.) so they did farther Demonstrate the truth of their Faith and Repentance by their works, James 2.24, 26. for as an evidence of the detestation of their former faults and follies, they make an open Bone-fire of all their wicked Books, burning so many of them, as, at the lowest estimation of the learned, amounted at the least to eight hundred pound.

N.B. The Ephesians were much addicted to the Black Art, from thence the An¦tient Proverb calleth Necromancy Ephesian Learning: and the Syriack expresseth those Curions Arts to be all Divinations by Judiciary Astrology, such as Calculating Nativi∣ties, telling of Fortunes, and of things lost, &c. All which are curiositys not necessary for us to know, and which are no better than Diabolical Arts or rather Divelish cheats Imposed upon Credulous Fools. N.B. If any ask, Why were not those Books sold for this fifty thousand pieces of Silver, and the price of them brought unto the Apostles, as Acts 4.36, 37, &c? The Answer is, Because it was looked upon like the price of a Whore, which was a∣bomination to the Lord, and therefore it might not be offered up to him, Deut. 23. v. 17. how much more abominable were these books which had the Devil (as it were) bound up in them, as some write of Cornelius Agrippa, that his Dog had a Devil tyed to his Collar, and Parcelsus also (If Erastus bely him not) had a Devil (as his familiar) confined within the pummel of his Sword. N.B. Not a stone of the Whore of Ba∣bylon must be taken wherewith to build Zion; No, it is devoted to the fire: How∣ever this did declare those Quondam Conjurers to be now become true Converts, that they thus willingly pluck out their right eye, &c. and will not retain any thing that might Decoy them back to the Devil. So mightily grew God's word, v. 20. Isa. 55.11. and his Church hereby.

The ninth Remark is; The Halcyon-days of peace and tranquillity are but of a short date to the Church and Children of God, there is no Permanency thereof, no long abiding.

N.B. This plainly appears from verse 23. and the same time there arose no small stir a∣bout that way, namely, the Doctrine of the Gospel, which had even now so powerfully prevailed with a mighty and irresistible torrent over all oppositions both of Men and Devils, the word had such a free course (all obstructions and Remoras were removed out of its way) that it was glorified of all, 2 Thess. 3.2. and it became such a succes∣ful seed in this Soile of Ephesus, that it had a mighty Increase, ver. 20. Casting down the

Kingdom of Sin and Satan, and causing those Conjurers not only to devote their Con∣juring books and Scrpits of Curiosity to the fire, but also their own Souls and bodies to the Service of Christ and his Gospel; so they became renewed Monuments of the All-conquering Vertue, and Victory of the Divine Truth.

N.B. Now when the Devil saw all these Gospel Magnifying effects, and how him∣self had been over-power'd by the great God in helping to pull down his own strong holds (when he was made to leap upon his own Vassal-Conjurers, to tear their clothes, and to wound their bodies, so putting them to the flight, which affrighted all his whole Colledge and Company of Diabolical Conjurers, verse 16, 17, 18, 19. and made them willing to part with [their Dilecta Delicta] their best beloved, most gainful, and long accustomed Sins; So that many such sincere Converts were daily added to the Church verse 20.

All this Inraged him much more, so that he comes again with great wrath (as Rev. 12.12.) makes a fresh and furious assault and battery, even then, when all matters and concerns of the Church there did seem to be most quiet, and best composed: even then did the Devil in Demetrius the Silver-smith raise a dreadful Hubbub and persecu∣tion against Paul and his prevalent and powerful Doctrine! So uncertain are the Ser∣vants of God and the Ministers of the Gospel to have any long continuing Tranquilli∣ry here below. N.B. Now it was (as some suppose) that Paul fought with Beasts at E∣phesus, 1 Cor. 15.32. after the manner of Men, that is, the Men of Ephesus (those beast∣ly Siver-Smiths) fought with him after the manner of beasts; or he fought with those beast∣ly men there, after the manner that men fight with beasts, when exposed to the rage and fury of their hungry Appetites: For this was common in the primitive persecutions, to have Christians damnatos ad bestias, cast to wild beasts. And the usual Speech in Ter∣tullian's time was [Christianos ad Leones] throw them to the Lions. But those were Beasts in Mens shapes, who possibly made him despair of life, as he saith, 2 Cor. 1.8, 9.

The tenth Remark is; Gain-getting, and maintaining of Mens liveli-hood are shrewd Temp∣tations in Superstitious minds to use Impious means for the supporting their Superstition and Idol∣atry. N.B. This is manifest in those opposers of Paul, v. 24, 25, 26, &c, Paul tells us, He was determined to tarry at Ephesus till Pentecost, because he had a great Door opened in that great City yet had he many adversaries, 1 Cor. 16.8.9. Acts 19.21, 22. But before this determined time of his departure thence came, the Devil raises up Deme∣trius, and he his Fellow Silver-Smiths to raise up a fresh and fierce persecution against Paul as one that impair'd their profit, and spoil'd their Trade of Making Silver-Shrines for Diana's Temple by his crying down the worship of Idols.

N.B. This Temple of Diana was one of the seven wondrous Structures of the whole world. Those Silver-Smiths made Medals or Pourtraitures of it in Silver wherein their Idol [Diana] was expressed according to her Image mentioned, verse 35. These Shrines the Superstitious people carry'd home to their houses and friends, not only to demonstrate to them what a Pilgrimage they had performed, but also by these small portable Temples to stir up the more their own devotions towards this Idol, as the Papists do for the like end carry about their Agnus Dei's at this day. N.B. Now that this Shrine-making was a mighty gainful Trade, appeareth more than probable, seeing that this wonderful Fabrick was an hundred years in building, and at the charge of all Asia before it came to its full perfection: And the Confluxe of all Asia did contribute to the building of it, so hither was the conflux of all Asia's Superstition: Therefore all the Cost of the whole Countrey of Asia must be Universally the Traffickers in this Trade of Shrines, which must needs produce a most prodigious profit unto those Medal-Makers.

N.B. Demetrius did (being sharp-sighted-enough in things wherein self was concer∣ned) Readily observe how horrid a detriment was like to accrew to himself and his Fellow-Crafts Men by the Gospel's destroying that Idolatry, as daily it had done. He calls all those Artificers together, makes a pestilent Speech to them, concerning the deadness of their Trade since Paul preached in that place and so blew them up into a Tumult against him: Those carnal men (whose gain was their God, which they adored, and their Godliness too) soon took fire at this spark and speech, began tumultuously to de∣fend their wicked Trade: Covetousness, as it self is Idolatry, Col. 3.5. so it upholds Idola∣try (as here) under a pretence of piety: where there is Utility Men think there is piety: The Papists are sound in those points that touch not upon their profit, as in the Doctrine of the Trinity, &c.

The eleventh Remark is; 'Tis the Lot and Portion of Gospel-Preachers and professors to be loaded with Accusations by the Adversaries thereof (set on by the Accuser of the

Brethren, Rev. 12.10.) as here, in order to get them condemned, and executed for their Supposed Sacriledge and Blasphemy.

N.B. No better tendency had Demetrius's Invective Oration to his Fellow-artificers verse 26, 27, 28, &c. To those he urgeth many Arguments; As,

(1st.) That of Profit, which Paul's preaching against our Gods made with hands, hath already greatly damnified: Our Patent and Monopoly for the Manufacture of making Silver Medals will soon be insignificant: Our Trade will quickly be under disgrace and die: This was the Achilles or most Cogent and Pungent of all his arguments, hath not Paul's preaching Intrenched upon their profit, in all probability he would not have been so much concerned as to have stirred out of Doors against it.

N.B. Thus Erasmus wittily told the Elector of Saxony, that the principal Reasons why Luther was so much set against by the Romanists, was, Because he meddled with the Pope's Tripple Crown, and the Monks fat Panches.

(2dly.) He added, to his Argument of profit, a pretence of piety: Not only are we like to lose our Trade and Liveli-hood, but our Religion also [our Goddess Diana will be despised] our Temple & its worship will be lessened, yea levelled by their light of the gospel: this is madea great aggravation by those Idolatrous worshippers, how much more by those who worship God in spirit & truth, seeing they have a more sure word for their foundation.

(3dly,) He inforces another leading motive from the Universality and common consent of worshippers, as well as pretended Antiquity: hereby he easily heated the Rabble's blood, and heaved them into an hideous outrage (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verse 28. signifies) so that never Examining the truth of the case & cause, they put it to popularity and to a Tumultuous uproar and outcrys, crying for two hours together N.B. (which was more painful than to hear a Sermon so long, yet most hearers think that too long to hear) verse 28, and 34. [great is Diana of the Ephesians.] to shew their abhorrency of Paul's preaching down their Grand Idol, which they were resolved to perpetuate in her splen∣dour and glory against the Gospel, and in this Hurly-burly, and confusion of the whole City (wherein the greater part (as in all popular Tumults) knew not wherefore they were come together, ver. 32. and 'tis well if it be better among the multitude of com∣mon hearers in Publick Church-assemblies) Gaius, and Aristarchus, the two compa∣nions of Paul, were caught hold of, and carry'd in an Hurry to their great Theatre, where their plays were seen, their Orations heard and their Malefactors tryed and punished, for which end these two Fellow-Travellers of Paul were Hurryed, vers•• 29.

The twelfth Remark is; Divine providence can never be enough adored, seeing God works Deliverances for his Servants (in danger) one way or other, sometimes by their Friends, and sometimes by their Foes (made to become Friends) as here, from v. 29. to the 41.

N.B. To say nothing of the deliverance of Gaius and Aristarchus out of that Emi∣nent Danger they were involved into, when caught hold of by the Rude rabble, and pushing headlong into the Theatre to which they all rushed with one accord, Verse 29. because the Scripture speaks nothing expresly how these two were delivered out of their violent and murdering hands; yet is this therein necessary implyed because the Scrip∣ture doth mention how after this uproar Gaius and Aristarchus did accompany Paul into Asia, Acts 20.4. again mention is made of Gaius as Paul's Host and the host of the whole Church, Col. 4.10. and of Aristarchus twice after this, once as Paul's Fellow-Passenger at Sea, and Shipwrack, Acts 27.27. and again as Paul's Fellow-prisoner, Rom. 16.23.

N.B. So that 'tis manifest these two Good Ministers (who are supposed to be the Messengers of the Churches mentioned, 2 Cor. 8.18, 19, 23.) were not now torn in pieces by the outragious rabble of those Insolent Idolaters in this Tumult.

N.B. But Paul's deliverance out of the most Imminent Danger is expresly Illustra∣ted by the Holy Ghost in three Eminent Circumstances.

The first is, when Paul would have entered in among this rude Rabble, not only the Disciples suffered him not (for the life of him, from whom they had received the Faith, was more dear to them than their own: a blessed pattern for good people to preserve their Pastors) verse 30. but also some of the chief of Asia (supposed to be Heathen Priests, who usually were Masters of those plays and shows in honour of their Idol-Gods, or Princes of the Country) do add (to the Disciples intreaties) their requests sent to him not to adventure himself among such an inraged Rabble, such an head-strong ungovernable company [that bellua multorum Capitum] the beast with many heads, or mad multitude, verse 31. Whether these chief men (who sent this saving Message to

Paul) were Princes or Priests, it matters not. However, it was a mighty work of God's Providence in over-ruling those Heathens hearts and inclining them to counten∣ance and favour persecuted Paul, though these men were bad enough (especially) if (as Beza saith) they were such Idolatrous Priests as composed Stage-plays for their deified Diana, yet the Father of Spirits made them shew some good affections towards Paul, if not towards the Christian Religion: The same God who made many Legal Priests obedient to the Faith, Acts 6▪7. might make these Idolatrous Priests thus far obedient also. Christ can either find or make Friends to his Gospel and Ministers even among the worst of their Foes.

N.B. The second Circumstance was that of Alexander, verse 33, 34. whom some suppose to be the same man (of whom Paul complains in his 2 Tim. 4.14, 15, 16. That he did him much wrong) upon these three Grounds.

• (1.) That Paul wrote this Epistle to Timothy who was then at Ephesus, &c.
• (2.) That same Alexander was of Demetrius's calling, a Copper-Smith, for they made Copper-Shrines of Diana and her Temple for the poor to buy, as well as Silver ones for the Richer sort.
• (3.) This Alexander was an Ephesian. N.B. But others Judge him to be another of that name, yet a Disciple of Paul's at the first, for which the mad Mobile caught him and carried him to the Theatre, &c. However all agree that he was a Jew, because the Jews pushed him forward to make a Vindication of their Nation, who were e∣qually obnoxious to the rage of this Rabble for their opposing Heathenish Idolatry, as well as the Christians: So 'tis easie to Conjecture what would have been the tendency of his Defence, namely, to lay the load upon Paul and his Company, as the only occasion of that Tumult, and to have excused the Jews, as making no disturbance, though they worshipped only the true God, &c. And therefore ought not to be fal'n upon by the Ephesians: but mark how it pleased God to provide for the Apostles safety, for this Tumultuous people would not suffer this Alexander to make any Apology for the Jews, nor to impute all the blame upon Paul, &c. v. 33.34.

N.B. There is yet a third opinion which takes this Hypothesis for granted, that these were two persons, yet do strangely [convenire in tertio] concur in a third denom∣ination many ways; As, 1. in Name, both were Alexanders. 2. In Trade, both were Smiths, tho' the one a Silver-Smith, and the other but a Copper-Smith. 3. In Na∣ture and Manners both bad enough, to wit, in the same malignity, and opposition against Paul. And 4. Both were Adversaries to this Apostle upon one and the same provo∣cation; because he taught they were no Gods that were made with hands, whereby he hinderd their Handi-Craft and Mar'd their gainful Trade, wherein they made Shrines or Images to the Heathen Gods, and Goddesses, the one of Silver, the other of Copper.

N.B. But supposing them to be but both one person (with Calvin) he was first a Pro∣selyte to Paul, a professor [Martyrio propinquus] near to Martyrdom here in Paul's cause, but afterwards foully Apostatized, making Shipwrack of the faith, for which he was Excommunicated by the Apostle, 1 Tim. 1.19, 20. which might probably provoke him to do all that evil to Paul which he complains of, 2 Tim. 4.14, &c. but whether this wrong was done him at Ephesus or Rome, it is not said: Hence Learn we a glorious professor may turn a furious persecutor. This Alexander did not only withstand Paul's person, but his preaching also which was a foul fault, of an high and heinous nature, 1 Thess. 4.8. even against God himself, Exod. 16.8. therefore let him that thinks he stands, take heed least he fall, 1 Cor. 10.12.

N.B. The third Circumstance is Concerning the Town-Clark (who Registred all the City's Acts, and was constantly present at all their publick meetings, and lawful As∣semblies) His appearance and eloquence God made use of to appease the Tumult, v. 35. and to dismiss the Assembly, verse 41. wherein we may Note these particulars;

1. Tho' this Assembly was full of Confusion, yet it is call'd [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or Church, v. 32.

N.B. God bless us from such a state of the Church, wherein some cryed one thing, and some another as they did in this confused convention, which was rather a po∣pular Tumult than any lawful Assembly (much less a Church) because not call'd by the Magistrates Authority, tho' possibly it was made a legal meeting by the Magistrates re∣sorting thither, whose mouth this Town Clark was:

The second Note is, This Town-Clark's Starched Oration to the Rabble savoured more of Carnal Wisdom, and crafty policy, than of any Patronage to true piety: For he tells a most loud lye, verse 37. that Paul was no Blasphemer of their Goddess, whereas Demetrius had more truly told what was Paul's Doctrine, verse 26. but Politi∣tians

think they may lawfully lye for peace-sake, that any untruth may be told to re∣deem the appeasing of a Tumult, and as this insinuation (that none quarrel'd with Dia∣na or her worship) was more cunning, than honest: So no less Fallacious was his tel∣ling them, that tho' Paul, &c. were against Idols made with hands, yet their Image was no such thing, but it was dropped down from heaven, verse 36. Tho' it be Recorded (Plin. Lib. 16. chap. 40.) that one Canetias made it, yet the crafty Priests persuaded the Credulous people that it fell down from Jupiter to get more Veneration to their Idol and more pounds into their own purses.

The third Note is; He with no less policy gives a diversion to Demetrius from the tumult (which indangered the loss of their liberties, &c.) to the open law which is the best Decider of Controversies, and Appeaser of Tumults, which he promised, v. 38 and 39.

The fourth Note is; He prudently propounds the danger of that days Tumult see∣ing such a concourse of confusion was a Capital Crime adjudged in the Roman Court under whom they were.

The last Note is; God made use of the Wordly and (somewhat) wicked Eloquence of this Heathen to preserve Paul, &c. The Rabble quietly depart home. God's hand is not shortened he can save by foes still.

Oh that we could hush our passions thus! by saying 1. Do nothing rashly, as he, v. 36.2. As the law is open, verse 38. So is God's Ear to our crys. 3. We are in dan∣ger to be questioned, v. 46. Thus may we compose our unruly Spirits and dismiss them as he did the Rabble ver. 41.

CHAP XX. Paul's Travel toward Jerusalem

NOw come we to Paul's return towards Jerusalem, a Journey which he was moved by the Holy Ghost to undertake, his Resolution for undertaking this Journey, and for seeing Rome also, we have an account of, Acts 19.21, 22, which Scripture shews, how this determination of Paul's return to Jerusalem, and of visiting Macedonia and Achaia in his way thither had the Guidance of the infallible Spirit of God, and therefore would he not be dehorted from it by all the importunity of his Friends who foresaw what dangers he would be exposed unto there, Acts 20.22, &c. how Paul travelled through those Countries and visited several Cities, where he might scatter the Seed of the Gospel so far abroad (because he hoped to have yet a larger Harvest) the sequel of this History in a continued Series will demonstrate: While Paul stayed in Ephesus (before this disturbance, by Demetrius, last mentioned) which was in Asia.

N.B. Before he began his Journey towards Jerusalem, he sent his Messengers before him into Macedonia Acts 19 22. not as if those men (there named) did Minister unto him, for that great Apostle practiced no such Prelatical popish State, but it was out of necessity, being unable himself to attend all the Offices of the Church: They were im∣ployed by Paul, not so much to accommodate him with convenient quarters when he came thither in person, but to further the Collection for the poor brethren at Jerusa∣lem (whether he was now bending his Course) 2. Cor. 9.3, 4.

It was (indeed) Paul's Resolution to have staid at Ephesus (which was his sixth and last Station and where he had stayed for three years, Acts 20.31.) until Pentecost following, had he not been disturb'd by Demetrius, 1 Cor. 16.8. but now that uproar being over, he saw a necessity to pack off sooner, so taking a solemn farewel of his Friends at Ephesus, he departed, for to go into Macedonia, Acts 20.1. N.B. In which Chapter his four places of Commoration (into which the whole Chapter may be Re∣solved) as he returned to Jerusalem, are mentioned.

• The First is; Macedonia, from verse 1. to 7.
• The second is; Troas, from verse 7. to 13.
• The third is; Assos, from verse 13. to 17.
• The fourth is; Miletus, from verse 17. to the end of the Chapter, wherein all the occurencies and Actions of Paul in all these four places (while he abode there, in Transitu or Journey to Jerusalem are recorded in several Circumstances.

N.B. These four Resolves (into which the whole Chapter is reduced) afford us many Remarks, as followeth;

The first Remark is; A Minister of Christ may depart from a place and people where his

Ministry hath been successful when driven from thence by persecution. N.B. Thus Paul departs from Ephesus (where God had a great harvest) he giving place to wrath, and yielding to the fury of Demetrius and his Tumult, not so much for his own safety (for had he not been hindered, he would have thrust in among the Rabble either to have appeased the uproar, or (at the worst) to have dyed Christ's Sacrifice, if he might no longer live his Servant, Acts 19.30, 31.) as for the good of the Church, that the brethren there might not be farther persecuted for his sake, and that elsewhere the Church by his Ministry might be the more inlarged and edified; This was Christ's command, when persecuted in one City, flee to another, Matth 10.23.

The second Remark is; Such places and people, as the Ministers of the Gospel have been persecuted from, may have an hopeful and happy return of those same Ministers (at least to give them a Corroborating and Comforting visit) afterwards.

N.B. Thus Paul returned from Ephesus, to Macedonia, Acts 20.1. and 1 Cor. 16.5. from whence he had been driven by persecution some five years ago, Acts 16.24, 37. as he now was driven from Ephesus, yet had he this incouragement for his return (which unto all such returning Ministers ought to be presupposed) that in that interspace he had received so many evidences of the Macedonians faith towards God, and pledges of their Tender affections toward himself, Phil. 4.15, 16. that, as one obliged to revisit them, and to bestow his Apostolical pains again among them, he resolves to Venture himself there at this time also, for their further and fuller establishment and proficiency in the Gospel.

The third Remark is; Paul's practice is our pattern in this, that at his departure from E∣phesus, he leaveth Timothy there behind him, tho' in a dangerous place and time, yet there was a cogent necessity, that required such an able substitute, because some false teachers were rea∣dy to break out there to infect Christ's Flock, 1 Tim. 1.3, 4. yea Wolves to worry them, Acts 20.29.

The fourth Remark is; God's people under persecution (especially if it last long and sharp too) stand in need to be strengthened in the faith and truth of the Gospel, &c.

N.B. The Apostle here went over all those parts of Macedonia (where he had for∣merly sowed the seed of God's word) both to confirm and to comfort (as the word, for Exhortation, indifferently signifieth) those Disciples after so great an opposition and per∣secution against them: They could not but stand in great need of Paul's Cordials, that they swouned not by being offended at the Cross of Christ and no better Cordial could be procured, than that which Christ delivered, wherein he pronounced and pro∣mised a special blessing unto all such as are persecuted for Righteousness sake, Mat. 5.10. as Peter learnt from his Lord to comfort the persecuted with this Cordial, 1 Pet. 3.14. and again, 4.14. in both places, pronouncing them happy whether it were wounds or but words they suffered: so Paul also learnt to do the like.

The fifth Remark is; Long affliction requireth proportionably a long Consolation. Here Paul stayed for three Months, Acts 20.2, 3. to comfort those disconsolate persecuted Grecians; Tho' it be said there [he came into Greece] that is, strickly taken for Attica in which province Athens was, or for Achaia the chief City where of was Corinth: otherwise if Greece be largely taken, it contains Macedonia also, which was Great Alexander's Countrey, called at this day, Albany, and Subject to the Turks. N.B. Which sheweth, that God will not be bound to any place and people to tarry with his Gospel among them any longer than not only [durante bene-placito] during his good pleasure, but also [quam din se benè gesserint] so long as they behave themselves well and do walk worthy of it, Alterius perditio nostra fiat Cautio, it concerns us to take caution at their and others de∣solation, least we have not an Interpreter, a Comforter, left us for 3 months together.

The sixth Remark is; 'Tis high presumption and no better than a plain temp∣ting of God to run headlong upon evident and eminent dangers, and not to improve all the best and lawful means we can, to prevent and decline them, as Paul did here, Acts 20.3.

N.B. The cursed Jews, when they could not prevail against him by open violence, then they contrived secret plots and treachery against him: [they laid wait for him in his passage] not so much (as some say) like Robbers upon the High way to rob him of these Collections, money which he carried with him for the poor Saints at Jerusalem, but most likely like murderers designed to take away his life, because they hated him with a deadly hatred for his Zeal in the Gospel: but God giving him knowledge of it, he avoided them by turning another way.

The seventh Remark is; The truth of Saint-ship is evidenced by Action: while Paul ftayed at Philippi among his most dear Macedonians; N.B. He was doing there as the

word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verse 3. signifies, he was in continual action. As the life natural consists in Action, so doth the life Spiritual: By these things we live, saith Hezekiah, Isa. 38.16. N.B. And upon this account, one man may live more in a month, than another in many years. In this sence, must the Sage Sentence of the Heathen Seneca be taken, Saying, [quamvis vitae paucos fecerimus dies] although we have acted but a few days, Epist. 67. And that better saying of the Ancient Father [multos annos in mundo fui, sed paucos vixi.] I have been many years in the world, almost fourscore years, but I have lived but a few of those years, for I was dead in sin the most of them, before I began to live and to do for God: The renewing Spirit is an active lively thing, &c. Thus much of Paul's first Commoration in Macedonia.

Now come we to his second Commoration at Troas in Asia, as the other in Greece.

The Remarks from this second are:

The first Remark is; Paul becomes all things to all men, yet would not become sin to any man; To the Jews he became a Jew, 1 Cor. 9.20. as Acts 18.21. with 18. and 21, 24, and 26 And here, N.B. for he stayeth his Journey all the seven days of the Jewish Pas∣sover's Solemnity, and would not set forth to travel that time because he would not will∣fully offend the weak Jews, verse 6. He sailed not from Philippi till after the days of un∣leavened Bread (according to their Law, Exod. 12.19.) Thus he complyed with their Rites, which then, tho' they were dead by the death of Christ, yet were neither dead∣ly nor as yet buried: so his compliance was not sinful.

The second Remark is; At Troas Paul plainly observeth the Lord's day, or the first day of the Week's Sabbath, verse 7. N.B. When he came to Troas (which some suppose to be the relicts of that old and famous City of Troy) he abode there seven days, verse 6. so he had his choice of any day in that whole week to convene (by his Apostolical power) the most solemn Christian Assembly; yet doth he pass over the 7th. day of the week (the Jewish-Sabbath-day) and pitcheth upon the first day of the week expresly, Verse 7. well knowing that this was the day which the Lord had made for his worship, Psal. 118.24. by his Resurrection upon that day, Matth. 28.1. and John 20.1. which is by way of Eminency call'd the Lord's day, Revel. 1.10. on this day the Disciples met, and Christ honoured them with his presence immediately after his Resurrection, John 20. verse 19. and 26, &c. and when he was ascended, this day was appointed for the Christians to meet on, 1 Corinth. 16.2. which necessarily infers the abrogation of the Saturday-Sabbath, for in six days they are commanded to Labour. Now had they rested both those two days, they could not but break that part of God's Law, &c.

The third Remark is; A long Sermon sometimes is not Un-scriptural or Un-apostoli∣cal. N.B. Paul preached until midnight here, Verse 7. Because it was his farewell-Sermon [ready to depart on the Morrow] that phrase implies no less: Nay, his discourse did continue beyond Midnight even to break of day, Verse 11. as this singular example of Paul shewed him to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Iron-sides, having a Robust body for preaching∣work and also his unwearied diligence and Zeal for winning Souls, &c. So his Au∣ditorie's vigilance, patience and Complacency, in waiting so long upon God to hear his word is evident here also.

N.B. Both which patterns will rise up in Judgment to condemn those of our day: As the preacher here doth condemn not only the Dum-doggs of our day that cannot bark at all, Isa. 56.10. but also those lazy Lubbers that think the Sand in their hour Glass runs not fast enough while they are preaching the Gospel, &c. as if God had not cursed those that do the work of the Lord negligently, or deceitfully, Jer 48 10. so those hearers here doth no less condemn the drowz••, careless and impatient hearers of our times who cannot watch with Christ one hour without sleep or weariness, Mat. 26.40. Those warm Christians here (saith Chrysostom) [medià nocte Vigilabant ut eos con∣demnent qui medio die dormiunt] they did watch till mid-night, to condemn those that sleep at mid-day, &c.

The fourth Remark is; Religious night-Meetings are lawful, and, in some cases, needful, Verse 8.11.

N.B. Indeed carnal men do commonly calumniate such Conventicles, as if Christians met in the darkness of the night, only to comit fornication the Men with the Women, but herein theyonly muse, as they themselves use, this being their own cursed practice: Thus the Emperor Caligula thought there was not a chast man upon Earth, because himself was detestably unchast. Now to avoid any occasion of such a causeless calumny, here were many lights prudently provided, least their being in darkness should administer any suf∣pition concerning the honesty and holiness of their profession and practice.

The fifth Remark is; Sermon-sleepers want not warnings of God's sending forth sud∣denly

his dreadful Summons for sleepers. N.B. We see Eutichus (which signifies good fortune) had the bad fortune to fall into a dead sleep sitting in a Window while Paul was long preaching, he sunk down with sleep and falls down from the third lost and was taken up for dead. This was done by the Devil (God permitting it) to distract and disturb Paul that he might put an end to his long Sermon, which so disturbed the Devil's Kingdom, verse 9. yet the following Miracle of reviving Eutychus turn'd it to the contrary: All sleepers do distract the preacher.

The sixth Remark is; The Miraculous raising up to life of dead Eutychus by Paul's power of miracles was matter both of great admiration and of strong consolation to the faithful there, verse 9, 10, 11, 12.

N.B. The young man falls first into a dead sleep (for youth is a sleepy and a slippery age) then falls he down three stories high, which was a fearful and fatal fall, driving his breath out of his body, as well as bruised it, if not broke his bones so that he was taken up dead, Paul went down from his pulpit and fell upon him (as Elijah did upon the dead Son of the widdow of Zareptah, 1 Kin. 17, 21. and as Elisha on the Shunamites, 2 Kin. 4.34.) then upon Paul's prayer for him, his life returned into him: N.B. Yea so strong was Paul's faith in praying for this miraculous recovery that he comforted the confused Auditory (greatly distracted with this sudden casualty) Saying [be not too much perplexed at this Disaster which the Devil by Divine permission hath done to disturb us, for his life is in him.] knowing infallibly that while he spake these words his life would return, so speaks of it, as if it were a done thing.

N.B. This Miracle did not a little fill all the faithful with marvel and comfort: As they had been much troubled that the preaching of the Gospel (which brought life and Salvation to all believers) should be an occasion of death to this young man; so were they exceeding glad that dead Entychus was restored to life, not only for the young Man's sake alone, but also, and more especially for their own Confirmation by this mi∣racle, for hereby God gave a convincing Testimony to the word of his grace, over∣shooting the Devil in his own bow, and over ruling that disturbance to a contrary effect of this wonderful deliverance, by which means likewise both the Gospel was attested to, and many were confirmed in the belief of it.

The seventh Remark is; As at Troas the Lord's day and the Lord's Supper were ce∣lebrated by Paul, so the change, beginning and ending, of the Christian Sabbath, is ve∣ry observable there, N.B. For Paul kept the first day, administring the Euharist and preaching the word until midnight upon this extraordinary occasion of his departure the next day, yea, he talked a long time, even till break of day, verse 7, 11. N.B. We should be acted by the same Spirit in obserying the Sabbath (tho' not in such extraordinary Actings as the Apostle and his Auditory did) or we are not the true members of that Catholick Apostolick Church. N.B. 'Tis safer to take from the week-day and add to the Sabbath, than to Rob the Sabbath and give it to the week-day: Paul then breaks his Fast in the Morning, and so departed.

N.B. Paul's third Commoration was at Assos not far from Troas either by Water or Land, on the shore of Asia the chief City of Mysia, call'd also, Apolonia, verse 13.14, 15, and 16. wherein nothing else is expressed save the names of several other Cities that he passed through as he took his Journey into Syria, and the Reason why he made no longer Stay or Station either in this, or in other of the places there mentioned was, [because he hasted, if it were possible for him to be at Jerusalem at the day of Pentecost.] Yet this third Station affordeth these Remarks.

The First Remark is; That Paul chused to pass from Troas to Assos on foot all alone by Land, whereas he might have gone thither by Sea with Company, yea with good Company, his own chosen and beloved Companions, such as are named, Acts 20. v. 4. and Luke (his beloved Physician, Col. 4.14.) was one of his Company; N.B. As the word, [us] verse 5. and [we] verse 13, &c. makes it manifest, tho' he, to wit, Luke, be∣ing the Pen••man of this book of the Acts, declineth the mentioning of his own name: Now why doth this Great Apostle chuse here to Foot it all alone? Surely it was to shew;

First, That he was no proud Prelate but an humble Minister of Christ. He rod not in that pomp, Splendour, Grandour and Equipage as the Prelates of Rome do commonly Russle with a vast Retinue in their progress: As Paul on the contrary had never any to Minister to him out of any State that he took upon him, but only out of necessity: So nor ever do we read of his riding in his Pontificalibus upon any Stately Charior or Palfrey with Rich Trappings:

N.B. The second Reason of his going on foot here may be supposed, that he might

meet with more opportunities of sowing the Seed of the Gospel, as he passed through Towns and Villages by Land, among those he conversed with, which could not be expected in a Sea-Voyage, so bent was he for winning Souls.

N.B. The third Reason was, that his Soliloquies and Conversing with God alone might be the more free, frequent, full and familiar fellowship, &c.

The second Remark is; 'Tis most probable that at this Journey from Troas, to Assos Paul left his Cloak, Books and Parchments, with Carpus, 2 Tim. 4.13. N.B. His Cloak he left, for he was now going among his own Country-men in Judea, where he was to wear his Jewish habit, so leaveth his Roman Garb behind him, till he returned in∣to those Roman Colonys again: N.B. Or at that time, when he wrote his Second E∣pistle to Timothy, being a poor prisoner, and having no great Wardrobe, he might have need enough of this upper Garment to keep him warm whether it were a riding Coat or a travelling Cloak as some take it, for [Penula] by a Transposition of Letters from the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] there used, signifies such a Garment; But the most Ancient Syriack Interpreter takes the Greek word to signifie a Repository, or little Desk wherein the Apostle laid his writings, to this Hesychus (one of most exquisite skill in the Greek tongue) concurreth in his opinion:

N.B. Some say, the Parchments were the Originals of those Epistles which he had already written; for, that he reserved the Original Copies, and sent only Transcripts out of them, may be Collected (saith Dr. Lightfoot) from these passages [I Tertius who wrote out this Epistle] Rom. 16.22. and [the Salutation of me Paul with mine own hand] 1 Cor. 16.21. Col. 4.18. which was [the Token in every Epistle] 2 Thess. 3.17. For all the Epistle (beside the subscription) was (as it seems) written with another hand.

The third Remark is; While Paul stayed in the Macedonian Climates he wrote his first Epistle to Timothy, whom he leaveth at Ephesus when Paul departed thence, that he might confirm the Orthodox and confute the Heterodox who were starting up there with their Jewish Genealogies, &c. And in his stay in those parts Paul also wrote his Epistle to Titus, while he wintered at Nicopolis, Tit. 3.12. to whom he gives the like directions about ordaining Elders, &c. as he had before given to Timothy. And N.B. Be∣cause of this power of ordaining, the Apocryphal Postcripts to these two Epistles make Timothy and Titus to be Bishops, but if so, it plainly appeareth they were a Couple of Non-resident Bishops, for their stay and Settlement either in Creet or Ephesus was but very short, being remanded away by the Apostle, for Timothy came to Paul at Troas, Acts 20.1, 4, 5. (and had he been the fixed Bishop of that Metrapolitan City of Ephesus, then Paul forgot himself in beseeching him to abide still there, 1 Tim. 1.3. and by Titus about this time Paul sent his second Epistle to the Corinthians, 2 Cor. 8.16, 17. with ch. 9.2, 3, 4. yea and in Paul's short stay at Corinth, in this his progress he wrote that famous Epistle to the Romans, as that Postscript says right.

N.B. But Paul's 4th. Commoration after many more Stages and Voyages mentioned, was at Miletum, which affordeth these Remarks.

The First is; That he sent for the Elders of Ephesus (which was nigh to this City, but would not go thither, lest his Journey to Jerusalem should be hindered thereby) to establish them against present evils and worse to come, ver. 17.

N.B. The Church of Ephesus and the other Asian Churches were already corrupted and Cankered both in Doctrine and Practice (as its evil case appeareth by Paul's first Epistle to Timothy, whom he had left there that (through the fickleness he saw in some) Heresy and Apostacy might not over-grow the Church in such an Eminent City (where he had spent his three years labour, Acts 20.31.) yet did this Apostle fore-see a more dangerous and Epidemical Apostacy among the Jewish Churches (which had received the Gospel) was coming, and this back-sliding from the purity and power of the Gospel would be the topping up of the Iniquity of that Nation, and both the fore-runner & the hastener or procurer of their Rejection and Destruction.

N.B. This Paul knew, not only from the confidence, yea and impudence which false Teachers would assume after their advantage of his Absence; but also from the pre∣dictions of Christ concerning the strange Impostors and sad Apostacies that would be before the great day of the Fatal and Final Fall of Jerusalem which now came on apace.

The second Remark is; These Elders or Overseers or Bishops which the Apostle sent for to Miletum from Ephesus, it is manifest that Timothy was none of them, for he was in Paul's company already, and had been with him in his Journey hither, Acts 20. v. 4, &c. N.B. But probably they were the Twelve men upon whom Paul had laid

his hands, and by bestowing thereby the Holy Ghost on them, he had fitted them for the Ministry, Acts 19.6, 7. and more over some such might be, as Timothy had ordain'd to office, during his abode there: and tho' these overseers could not but be much con∣firmed by his Apostolical Sermon, yet some of them proved by seers, verse 28.30 As Nicholas the Deacon, Rev. 2.6. Hymenaeus, Alexander, Phygellus and Hermogenes, 1 Tim. 1.20. and 2 Tim. 1.15. perverting Scripture, &c.

The third Remark is; In this Solemn Meeting at the Sea-Town Miletum, Paul proposeth himself a Marvellous Mirrour for all Gospel-Ministers, a pregnant pattern for all pious pastors, when constrained to leave their flock or charge, that they may go off with a clear Conscience within themselves, and that they may be able to appeal unto the Consciences of their people con∣cerning their carriage and conversation among them.

N.B. Thus doth the Apostle here, verse 18, 19, 20, &c. He challengeth those Elders to be witnesses of the Truth of his own Vindication, fore-seeing that Obloquies would be cast upon him by false teachers, nor doth he commend himself in a way of vain boasting or fond Ostentation (tho' no Apostle had more cause to glory in his Apostle ship than he, yet though so lofty in his Ministry, he was still lowly in his mind) but he pro-poundeth his practice as a pattern to those Ministers whom he appointed to Govern that Church for their holy Imitation.

The fourth Remark is; The work of the Ministry is a very mighty work when care∣fully, and conscientiously carried on, as this great Apostle did here, which appeareth particularly in many several branches. As;

(1st.) He served the Lord with all humility of mind: How many Ministers cove•• to be covered with his Apostolical Garment of Dignity, but cannot be content to be clothed with his humility which he proposeth here for imitation, and which Peter also prescribeth to us, 1 Pet. 5.5.

(2ly.) Tears and Temptations did continually attend him, verse 19, 20, 33. as if he had gone weeping from house to house beseeching them to be reconciled to God, per∣suading them in Christ's stead, well knowing the terrour of the Lord, 2 Cor. 5.10. with 18, 20. he like a good Shepherd satisfies not himself with his publick preaching only, N.B. But Labours to understand the State of his flock in personal and particular visits, as Acts 2.46. and as Jacob answered for the loss of every Lamb unto Laban, Gen. 31.39. accounting the Souls of the Lambs of Christ (which he had Redeemed) to be of much more value than all Laban's flock, Matth. 16.26. in the sight of God, who would require an account thereof at his hand.

(3ly.) Nor was it so much his own personal Troubles (call'd Temptations, Jam. 1.2. and 1 Pet. 1.6.) he every where suffered from the Malicious Jews, that drew so many tears from him, verse 19, 31. as it grieved him to see what a large dominion the God of this world, 2 Cor. 4.4. the Devil, had, and how little a share was left for his dear Lord and Master Jesus Christ, to whom the father had promised [he should divide the spoil with the strong] Isa. 53.12. and to give him a vast Inheritance upon his asking, Psa. 2.8. yea to make him Lord of all, Acts 10.36.

Nor (4thly.) Did Paul's Spirit hang loose, but it was girt up by the Holy Spirit Resolving not to be driven from his duty, either by the deterring fear, or deluding fa∣vour of men, but would go through stitch with his work whatsoever happened in obeying the Lord whom he took for his God and Guide, Psal. 48.14. and for his sun and shield, Psal. 84.11. and Gen. 15.1. not desiring so much to act himself, as to be acted by him, verse 22. Alas! N.B. How many ungirt Gospellers and Gospel Ministers there be, whose Spirit the Spirit of holiness doth not hem about, comprehends and keeps up right for Christ, when a man's own strength would fall loose of its self: He that hath not his Loins thus girt, Luke 12.35. 1 Pet. 1.13. can never be handy or hand∣some to run readily and nimbly the race of obedience, the Proverb saith, ungirt, unblest, a loose, discinct and diffluent mind is very unfit to serve God, when there is no super∣natural strength to support the Soul: Such cannot but incur that dreadful Curse threatned for doing the work of the Lord both negligently, and deceitfully, Jerem. Chap. 48. v. 10.

Nor (5thly.) Did he conceal any thing necessary to Salvation for either Jew or Gentile concerning the Credenda or Agenda of Christianity, useful to be believed or per∣formed in order to Eternal Life: preaching Repentance towards God (which God was ready to give them, Acts 11.18. and 2 Tim. 2.25, 26.) and faith toward our Lord Jesus Christ (which two graces comprehend the whole duty of man both as to law and Gospel) v. 20. and 21, 26, 27.

Nor (6thly.) Could all those Bonds and Afflictions (which dogg'd him from place

to place) deter him from his duty, not valuing his own life in competition with finish∣ing both his General course of Christianity, and the special course of his Ministry with Joy, verse 23, 24. which words, with verse 25. do altogether (as one saith of Cy∣prian's Writings) breath out Martyrdom in every Syllable: This blessed Frame of Paul was found in Julius Palmer, who said, It was an hard matter to burn, only to such as had their Souls linked to their Bodies, as a Thief's foot in a pair of Fetters, which was not this Martyr's case.

The fifth Remark is; As the Church of God is dear to Christ, the chief Shepherd, so sh•• ought to be unto all his under-Shepherds. So dear was the Church to Christ, that he left his own Glory to seek out to himself a flock in the Wilderness of this lower World, he held not his life dear to him for his sheeps safety, but purchased them with his blood, verse 28. called there [the blood of God] by a Communication of proper∣ties, there being in him two Natures in one person, and that which pertaineth to his humananity, is here attributed to his Divinity to set forth the inestimable value and vertue of it as a sufficient price of Redemption: Therefore as Ziporah said to Moses, a bloody Husband thou art to me.] Exod. 4.24, 25. So may Christ say to his Church [Surely a bloody Spouse thou art to me] much more: She is an Aceldama or Field of blood, for she could not be Redeemed with Silver and Gold, 1 Pet. 1.18. but with the blood of God, not the blood of a meer man, but of God-Man, Jesus Christ, who washeth his Lambs in the blood of the Lamb of God, so maketh them Kings, and Priests to God, Rev. 1.5. He gives them Golden Fleeces, and Pastors after his own heart, Jer. 3.15. to feed them among the Lillies, Cant. 2.16. and in his Green pastures, Psal. 23.1, 2, 3. N.B. Those are call'd here [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Bishops or overseers who were made such by the Holy Ghost, Because;

(1.) They were nominated and elected by a special ad immediate Instinct of the Spirit, as Acts 1.24. and 13.2, &c.

(2.) They were ordained by the Apostles who were filled with the Spirit whereby they were inabled to that work, Acts 14.23.

And also (3.) Whosoever is set apart to that Office of over-seeing the Church, according to the Rule of God's word, is truly made an overseer by the Holy Ghost, God concurring in owning and blessing his own Institutions, and those are charged by the Apostle here to take heed unto themselves in the first place (for he that is not mind∣ful of his own Salvation, can never be careful aright of the Salvation of others) and then [to all the flock committed to their charge] inforcing this duty upon them, by de∣claring how dear and costly the Church was to Christ, and therefore should be dear and precious in their pains and care to them.

N.B. But alas! (saith Espenoaeus) how many are Aposcopi rather than Episcopi, by-seers rather than right over-seers. How can Christ take it well at the hands of careless Ministers that they should be so negligent over those Souls which cost him his precious blood whom he pluck'd out of the Paw of the Roaring Lion, bears in his Bosom, &c. Isa. 40.11.

The sixth Remark is; Heretical Teachers, as well as bloody persecutors, are no better than Ravenous and Grievous Wolves, for so both are branded with that beastly Name, Verse 29.

N.B. Still the Metaphor is caryed into an Allegory wherein true believers and Dis∣ciples of Christ are called Sheep or Lambs, their Pastors Shepherds or over-seers, and their Adversaries (whether in Heresy or Persecution) are stiled Wolves. Nothing more plain than that cruel persecutors are Wolves (call'd so by Christ, Matth. 10. v. 16 17.) whose Malice inclines them to destroy God's people as strongly as the Ra∣pacious nature of the ravening Wolf doth that greedy Creature to worry a Flock of Sheep. This all Martyrologists do make manifest in all ages of the Church.

N.B. But there be other Wolves so called, even false Teachers, by Christ himself al∣so, Matth. 7.15. Such as come among Christ's Flock in Sheeps cloathing: The Devil usually begins with violence Force, and Cruelty, circulating the world like a Wolf or Lion, seeking whom he may devour, 1 Pet. 5.8. If this succeed not to take well, then he betakes himself to his Wiles of fraud and crafty Counsels; Herein he puts off his Wolfs Frock, and makes his next Encounter in Sheeps cloathing, yet retaining his Wolfish and worrying nature; this is another dangerous Rock, which the less careful and the over credulous may easily split against, therefore Christ cryeth [beware] least while we are striving to Shun a Shelf, we fall not, on the other hand, into a whirl∣pool.

N.B. The old Church was sadly pester'd with false Prophets, Deut. 13.13. Jer. 23.

v. 16. Ezek. 34, &c. And so is the New, Matth. 24.4. Rom. 16.17. Ephes. 5.6. Col. 2.8. 1 John 4.1. This was Peter's prophecy [that such shall bring in damnable Heresies privately, &c.] 2 Pet. 2.1. and Paul predicteth the like here, verse 29, 30. a speaking preverse things, &c. while they pervert the Scripture in defence of their own devices. These are as pernicious to the Soul, as persecutors are to the body, and wolves to the Sheep, therefore the worst, and the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] (which Paul useth for drawing Disciples, not to Christ but to themselves, &c.) signifies to tear them limb from limb, as the Wolf doth with the seized Sheep, &c. but our Lord hath promised to punish those that push with the Horn, and foul with feet, Ezek. 34.19. so we need not fear, &c. Mic. 5.5.

The last Remark here is; Paul's Pathetical Valediction, wherein.

(First,) He Commends those Elders to God (who alone was able to keep them in that approaching hour of Temptation) and to the Gospel of Grace, which the God of all Grace appointeth as a means to six them upon the Rock that they might not be remo∣ved by that future Tempest, but be preserved for Glory, verse 32.

(Secondly,) He gives his own example, verse 33. and the command of Christ, v. 34, 35. for their Imitation to avoid covetousness (which is the Root of all evil, 1 ••im. Chap. 6. verse 10. Especially in praelates, John 12.6. and Matth. 26.15.) as Moses did, Numb. 16.15. and Samuel, 1 Sam. 12.3, 5. and himself (who Laboured with his hands for his own Liveli-hood, Acts 18.3. and 1 Cor. 4.12. and 1 Thess. 2. verse 9. and 2 Thess. 3.8. where he gives this Account;

N.B. That he did not propose this his practice as a precept or precedent Law or Rule to all Ministers, for he had not power to deprive them of what God had given them, Levit. 27.32. Matth. 10.10. Luke 11.42. Prov. 3.9, 10. Mal. 3.9, 10. Tithes were paid by Abraham to Melchisedeck long before the Levitical Law••: So that there must be a moral equity in this Reciprocal duty both before the Law, under the Law, and after the Law under the Gospel. And tho' Paul did thus in a junct∣ure and case of necessity because of their present poverty (had they been able, more shame would it have been to them to let him Labour) and because false teachers were watching all advantages against him, yet doth he himself often assert his own priviledge, 1 Corinth. 9.14. Gal. 6.6. and Christ's words (he urgeth) might be col∣lected out of Luke 6.38. and 16.9, &c. yea the very Terms might be spoken by Christ, for all he spake is not writ, John 20.30.

(Thirdly,) He kneel'd down and prayed with them all, verse 36. Here was a right Gospel manner of taking a final farewell. Whereas the common custom of Carnal men is to bid Adieu one to another by drinking of Healths which [Turpissima 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or most filthy Healting Round and cursed Custom had its first original from some Sordid Court Parasites, who would lick up the very Slaver of their Princes. There is no parting now without such Circular potting, yea the whole Cup up and off as well as round. Those primo-primi-Christians did not so here, but parted with prayer in a kneeling posture, worshipping God both with their bodies and spirits, 1 Cor. 6.20.

(Fourthly,) And here with tears with their prayers, Verse 37, 38. testifying hereby how they looked upon the loss of such a painful and faithful Pastor or Apostle, a very great publick loss, not only to themselves; but also to all Asia. And this was the cutting, yea killing, word that he told them by a prophetick Spirit, that they should see his face no more.

Oh! How loth were they to part with Paul (who had so indeared himself to them by his holiness, humility and usefulness) insomuch as they enjoy him as long and as far as they could, accompaning him to the ship, and when gone off to Sea, gave their longest look after him. Thus are we pull'd one from another in sad partings 〈◊〉〈◊〉 but we meet in Heaven with joy, not to part any more, &c!

CHAP. XXI. Paul's going to Jerusalem.

NOW come we to Paul's Passage from Miletum unto Jerusalem, Acts 21. where those places through which he passed thither are mentioned; As,

• 1. To Coos and the next day to Rhodes, two Islands in the Mediterranean Sea, verse 1.
• 2. Then to Phenicia, bordering upon Palestine, yet in the Country of Syria whose chief City was Tyre and there he landed with his Company, and stayed seven days, verse 2, 3, 4. where he was foretold what should befal him at Jerusalem, and from whence (after he had spent one Lord's day with the Disciples of that City, and after prayer at parting with those that Accompany'd him out of the City.) He;
• 3. Passed on to Ptolemais (a City and Sea-Town of Phenicia) where he abode with the Brethren but one day, verse 5, 6, 7. Then,
• 4. From whence he passed to Cesarea (a City in Palestine mentioned Acts 10.1. and 18.22.) where he lodged with Philip the Evangelist, and tarry'd there many days till he was told again of the fate that should befall him in Jerusalem, yet all cannot diswade him from his Journey thither, verse 8, 9, 10, 11, 12, 13, 14.
• 5. From Cesarea he passeth on to Jerusalem which was his Terminus ad quem the place to which, as Miletum was his Terminus a quo, the place from whence he went. In his return from the last mentioned Peregrination through many parts both of Europe and Asia, now is Paul got to the end of his Journey, namely, to Jerusalem, verse 15.

His Host that lodged him (when Lodging could not but be very scarce at Pentecost seeing all the Males in Judea were Summoned thither) Mnason an old Disciple, verse 16. Then follows his acceptance in general with the whole Church, v. 17. and in special with James and the Elders, verse 18.19. to whom he gives a full Narrative of what God had wrought by him among the Gentiles, for which they glorified God, verse 20.

N.B. Yet because the believing Jews, (who being wonderful many by the blessing upon the Gospel) were still zealous for the Rites of Moses, not understanding their freedom from them by the Messias throughly, &c. Those Elders persuade Paul to take off that prejudicate opinion which the Ʋbelieving Jews, out of Asia, had instilled into the minds of these Believing Jews at Jerusalem against him, verse 21, 22, 23, 24. This Paul doing at their persuasion, verse 26. A Tumult ariseth by the instigation of the Ʋnbe∣lieving Jews of Asia, verse 27. Paul is Apprehended, Accused and in Danger of his life, verse 28, 29, 30. but rescued by the chief Captain, verse 31, 32. yet he bound him to make his defence, ver. 33. to v. 40.

N.B. From those Resolves of Paul's passage by several Stages and Journeys to Jeru∣salem do flow those few following Remarks;

The first is; Dearest Friends and Relations (not only those in the Flesh, but more especially those related in the Spirit) have a most sad, sorrowful and a most involuntary parting one from another, as here, Acts 21. v. 1. N.B. Luke useth the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] after that we were pulled from them. The same word he had used, Acts 20.30. for Heretical Teachers drawing away Disciples, that is, tearing them Limb meal (as the Greek word signifies) by a violent avulsion and destraction of one Limb from another (as Wolves do with the worried Lamb they devour) compelling them by their for∣cible persuations to Imbrace such distorted Doctrines as produce, at length, sad and do∣lorous Convulsions of Conscience, while they thrust their Proselytes out of God's way, Deut. 13.5.6, 13. and as Jereboam did drive Jsrael from following the Lord 2 Kin. 17.21. N.B. Thus were those dear and Spiritual Relations pull'd in pieces here at their par∣ting with Paul (it was as if the head had been driven off from the body) whose face they must see no more, with great difficulty and reluctancy: And thus we part with our dying as well as departing Friends, who dye in the Lord and fall asleep in Jesus: Yet this consideration may comfort us, we do but bid such dear Friends [good night] for we must hope to see them again in the morning of the Resurrection, as these did Paul, &c. here.

The second Remark is, As Paul passed with a straight course towards the old Jerusa∣lem, verse 1. so would to God we could do so towards the New-Jerusalem which com∣eth

down from Heaven, Gal. 4.25, 26. Heb. 12.22. Rev. 3.12. and 21.2, 10. N.B. We are commanded to make straight our paths, Hebr. 12.12, 13. our ways may not be Hubby and Rough (no more than crooked ways) least our weak and Lame Legs stumble upon some Stumbling stone whereby we may be turned out of God's way, which leads directly to this Jerusalem. Such as turn aside to crooked paths shall be led forth with the workers of iniquity, Psal. 125.5. All by-ways from holiness are but high-ways to Hell. We should not leap over the hedge of any Commandment (for escaping any piece of foul way) least the Old Serpent bite us, Eccles. 10.8.

N.B. But we should do as those Kine of the Philistines did, which, tho' they had Calves at home, yet held straight on their way with, the Ark of God to Bethshemesh (that house of the Sun, as that name signifies) 1 Sam. 6.12. Oh that we could do so toward Heaven, that house of the Sun of Righteousnes! Tho' we have divers objects in our way to divert us. Solomon directs us to keep a direct course, saying [Let thine eyes look right on] Pro. 4.25. oculum irretortum in metam: Get your eyes fixt upon the right Mark and Object without wandring from it; This requires a Patriarch's eye, well skill'd in Moses's Opticks, Heb. 11.27. we ought not intently to look upon that which we may not lawfully love. He that would not hear the bell, must not meddle with the Rope, &c. [ponder the paths of thy feet] verse 26. namely, by the weights of the word and [turn not to the right hand, &c.] verse 27. Keep the Kings high way: Do as those, Mariners with Paul here kept a straight course, having their eye on the Star and their hand on the Stern, &c.

The third Remark is; The Spirit of Prophecy doth not reveal all things to those upon whom it cometh. Thus was it here, some of those Disciples at Tyre told Paul through the Spirit, that he should not go to Jerusalem, verse 4. foretelling by the Spirit of pro∣phecy▪ of his sufferings in that City (as Agabus the Prophet did after at Cesarea, v. 10, and 11.) which afterwards did truly come to pass. It seems those prophetick Dis∣ciples did but know in part. N.B. This same Apostle saith [we know in part and we pro∣phecy in part.] 1 Cor. 13.9. that is, we our selves have but a short and imperfect com∣munication of matters from the Spirit of Prophecy, we can therefore communicate but an imperfect degree of knowledge to others, we know but imperfectly because we are taught, or at least learn but imperfectly. Thus those good men being ignorant of that special command Paul had to go this Journey to Jerusalem, Acts 19.21. and 20.22, &c. they did, (according to what they knew) out of mere Commiseration and true Charity diswade Paul from that Journey: But it may be Objected.

N.B. These good men knowing that the Spirit by which they spake of Paul's sufferings at that City, was infallible and could not Err or be mistaken; How come they to diswade him from going to Jerusalem?

N.B. This Objection hath a double Answer: First, It was with him as it had been with Elisha in another case, saying [The Lord hath hid it from me, and hath not told me.] 2 Kin. 4.17. He knew not all things at all times. So here the Lord and his Spirit had not told these prophecying Disciples far short of that Eminent Prophet who had a double por∣tion of the Spirit of Elija upon him, whereby he wrought a double number to his Master's miracles) How Paul went bound in the Spirit to Jerusalem, but thinking it to be his own Voluntary choice, and understanding by Divine Revelation how much this Enterprize would indanger him, they out of their own private Spirit of compassion and humane affection toward him (but not from any special command of the Spirit of God) desired him not to venture himself thither.

The 2d. Answer is; Those men might probably think also that this prediction of Paul's sufferings there was only conditional, in case he ventured to Jerusalem, in like manner David was told [that the men of Keilah would deliver him up to Saul] 1 Sam. 23. v. 11, 12. to wit, in case he had been so fool-hardy as to betrust himself among and with them: Thus it is apparent that the Spirit of truth never crosseth or contradicteth himself in any of his Revelations.

The fourth Remark is; Believers come under a double denomination here. They are called Disciples, verse 4 and Brethren, verse 7.

N.B. This Reason may be rendred for it: Believers in Ptolemais were gathered to∣together into Church-Order and had Church-Meetings, so are call'd Brethren, but not so at Tyre, where they lived under no Church-power, &c. So are call'd Disciples only.

NB. Where the number of Believers are dispersed, and not yet Collected into Church Fellowish with Order and Officers, there they are called Disciples or Schollars of Christ only (as Beza observeth) but when they joyn themselves into Church-Union

and Communion, then are they honoured with that highest Title of brethren, as both in verse 7. and 17. Then the Staff of Bands, and the Staff of Beauty, Zech. 11. verse 7. are both together. Where the bands of the Communion of Saints are found, there is far more beauty of holiness, than where Christians live in a scattered con∣dition one from another: The [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or being of Christianity may be there in the former, where the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or well-being of it cannot be found, as in the latter.

N.B. The Flowers of the Garden may be indeed flowers, yea and Fragrant flowers too in themselves, while they grow in the several beds, or pots at distance one from another, but they become much more fragrant and odoriferous when they are gathered together and bound up in a Nose-gay, and so presented (according to this Apostle's own phrase, 2 Cor. 11.2.) as an incorrupted Virgin to Christ, that the smell of her Graces may refresh his eye and ravish his heart, Cant. 4.9, 10.

The fifth Remark is; Those Primitive-Gospel-times God most highly honoured with the powrings out of his spirit upon all Flesh, N.B. For under the Law God gave out of his spirit but in lesser measures, and comparatively by drops only: But under the Gospel, and the first fruits thereof our blessed Messiah powred out his spirit, not here a little and there a little as before, but now more largly and plentifully (as it were) whole pales full at once, yea even to an over∣flow were the fillings of the Spirit at that time, they were filled therewith over and over again, Acts 2.4. and, 4, 31. And this was done upon all sorts of Mortals, as well on Gen∣tiles, as Jews; N.B. Contrary to their proud conceit that God gave himself to no people out of the Land of Israel: yea and that without distinction of Sex or Rank as he had pro∣mised [that Sons and Daughters, yea Servants and Hand-maids should have the Spirit and Prophecy] Joel 2.28. and in part fulfilled, Acts 2.17, 18. N.B. More particularly upon the Female Sex, as upon Anna the Prophetess, Luke 2.36. and upon those four Daugh∣ters of Philip here, Acts 21.8, 9. whereby God shewed the inlargement of his loving-kindness which he reserved for the first Gospel-times: Here both the Father and his four Daughters are honourably Recorded in their high Advancement. For,

(1.) The Father was but a Deacon, Acts 6.5. who preaching so successfully at Sa∣maria, Acts 8 and discharging his Deacon-ship so well that he purchased to himself this higher degree (according to the Apostle's own Rule, 1 Tim. 3.13.) of being an E∣vangelist, which was an Office placed next to Apostles, and above Pastors and Teachers, Eph. 4.11. and who were not confined to any place and people as the ordinary Of∣ficers are; but to preach the Gospel every where, as Timothy was exhorted to do, 2 Tim. Ch. 4. v. 5. N.B. This Philip was honoured to be the Apostle's Host at Cesarea, Acts 21.8.

(2) His four Daughters are Recorded to be Virgins, to wit, by their Fathers, and their own voluntary consent, as 1 Corinth. 7.37. not as the Popish Votary-Nuns, it is not said that they continued in that state, but that they were also prophetesses, in foretelling things to come, not publick preachers, contrary to 1 Corinth. 14.34. and 1 Tim. 2.12, &c.

The sixth Remark is; The Sufferings of the Saints and Servants of God are not fortuitous (as comming by chance or casualty, nor are they only from the power of persecutors, but they are all fore known, ordained and ordered, by the most wise God.

N.B. Thus was it with Paul in his persecutions, they Sprang not out of the Dust, Job 5 6. but were determined by a Divine decree, as his Lords and Masters were, Acts 2.23. and 4.28. against whom Pilate could not have prevailed, unless power had been given him from above, John 19.11. Thus all the sufferings of Christ's Servants are the matter of God's prescience, council and providence, as well as purpose, from all e∣ternity, Eph. 3.11. As Paul's sufferings were fore-ordained by God, so they were fore∣told both by and from God.

N.B. Thus the Lord said at Paul's first Call, and Conversion [I will shew him how greatly he must suffer for my name's sake] Acts 9.16. (even as great things as ever he him∣self caused others to suffer) both by the malice of the Jews (his own Country-men) and by the fury of Gentiles: Whereof we have a Catalogue from himself, 2 Cor. 11. verse 23. and this was made known to him by the Holy Ghost, Acts 20.23. and by Men inspired with the Spirit, Acts 21.4. and here again by the Prophet Agabus, ver. 10, and 11. who took Paul's Girdle, wherewith he bound him both hands and teet, &c. By which outward sign and symbol (parallel to that of Jer. 27.2. and ordinary exemplifications of the prophets, as Isa. 20.2. Jer. 13.1. Ezek. 12.5. which custom the false Prophets also took up, 1 Kings 22.11. and Jer. 28.10, 11.) he fore-shewed what should befal Paul, as it were fulfilled, verse 33.

N.B. This Agabus did not so much for Paul's sake (who knew it before) but for

others sake. Accordingly it is foretold to us what we must expect in the way to Heaven which is not a Milky but a Bloody way, Acts 14.22. and 2 Tim. 3.12.

The seventh Remark is; The constancy of holy sufferers in undergoing those Suf∣ferings (God calls them unto) is a great confirmation to other believers.

N.B. Thus it was here, when those believers at Cesarea heard what was foretold would befall Paul at Jerusalem, they (out of tender Compassion toward him, and out a deep sense what a grievous loss it would be to lose so great a Light) do importune him with tears to forbear his Journey to Jerusalem, verse 12. tho' their tears did melt Paul into tears also, insomuch that there began a strange strife (as betwixt David and Jonathan, 1 Sam. 20.40, &c.) whither should out weep each other, he grieving to see them so grieved; Yet holds he his right Roman, yea true Christian, Resolution of be∣ing obedient to the Conduct of the Holy Spirit, tide good, or tide Evil to him, verse 13. 'Twas a brave Speech of great Pompey [necesse est ut eam, nou ut Vivam; 'Tis necessary I should go, not that I should live.] but Braver in this undaunted Champion, who said, Acts 20.24. He counted not his Life dear to him.

N.B. And here [What mean ye, to weep, and to break my heart, for I am ready, not to be bound only, but also to dye at Jerusalem for the name of the Lord Jesus,] verse 13. Thus he, who seemed to be altogether insensible of his own griefs (which waited for him every where, as he knew and said, Acts 20.23.) was out of an Holy Sympathy exceeding∣ly grieved at this grief of his Friends, and thereby bore a double burden, both his own, and theirs that thus Recoiled upon him. Thus as Christ's Love to him was stron∣ger than Death, Cant. 8.6. So, aqué non aequaliter; as well, tho' not as much, was his love strong to Christ back again, and there ought to be the like Reciprocation of love in us to Christ also, or it is not of the Same nature with his, not begoten by it.

N B. When those Believers saw such a most Masculine, disingaged and most couragious Zeal and resolvedness in him, this confirmed their faith, and they commit the event to God, verse 14. Crying [The will of the Lord be done.] according to the third Petition in the Lord's Prayer at Christ's command, Mat. 6.10. and Luke 11.2. and according to Christ's own Example in his own case, Matth. 26.42. and Luke 22.42.

N.B. Here we ought, in all our Perturbations of mind by crosses, losses, &c. to Centre our souls: when God's will is done, our will must be done also: We must say Amen to God's Amen, and put our fiat, and our places to God's: we must have the same mind and Spirit that was in Christ, Phil. 2.5. making our lives as so many Sermons upon the life of Christ in resigning our wills to God, 1 Pet. 2.9. otherwise we are none of his, Rom. 8.9.

The eighth Remark is; True faith is not daunted at the sight of the Cross, but couragiously goeth forward, and resolutely follows the call of God, as here, v. 15.

N.B. Paul and his companions (who had so passionately and so compassionately dis∣waded him from his designed Journey) make up their packs, put on bag, and baggage, trudge away with their truss'd up fardles, as all ready prest and prepared to face any danger in Jerusalem unto which place they resolved to travel and cast themselves upon the Lord whom they knew was able to preserve them. This did Paul, tho' he was foretold of his sufferings, and did certainly fore know (even of such and so many-reckon'd up by himself, 2 Cor. 11.) N.B. As scarce ever were heaped upon any one man's back, excepting Christ, yet go he will, and preach the Gospel he will even in Jerusalem it self amongst those murderers of Christ, whom he loved much, because Christ had forgiven him much, Luke 7.47. and he thought that he could never do, nor, suffer enough for Christ, who had done and suffered much more for him: Who now called him hereunto.

N.B. With the like Spirit, said Famous Luther; I will surely go to the City Wormes seeing I am sent for thither by the Emperor, tho' I knew there were so many De∣vils to resist me, as there are Tiles to cover the Citizens houses, &c. This he said to Spalatinus who asked him if he would adventure. Yea and those friends of Paul were so warmed with his lively coal, that they give over to diswade him, and resolve to take their own share with him in the danger.

The ninth Remark is; When the Lord calleth any of his Servants to suffering-work, he leaves them not altogether destitute even of some Creature-comforts in their way thither: Thus was it here with Paul when posting in all hast to meet with his Cross: N.B. [there went with him certain of the Disciples of Cesarea (besides his own other com∣panions) who brought with them one Mnason of Cyprus, an old Disciple with whom we should Lodge] ver. 16. This Mnason, our translation intimateth, was in that company which Journyed with Paul now to Jerusalem, but some rather suppose that those Disciples of Cesa∣rea

conducted Paul and his company to Mnason's house in Jerusalem, for tho' he was of Cyprus and supposed to be converted when Paul and Barnabas were there, Acts 13. verse 4. yet had he now an house in this great City, who was willing to entertain Paul and to be as another Gaius, the host of the Church, Rom. 16.23.

N.B. Take it in the former sense, and it was no small incouragement to Paul, to have his Host along with him in company from Cesarea to Jerusalem, or in the latter sense, for considering the vast confluence of Country-men coming up from all parts of the Country to this Annual Solemnity of Pentecost at Jerusalem, it cannot be imagin'd but Lodgings in the City must needs be mighty Scarce, and it was therefore no small kind∣ness in Mnason to provide convenient Lodgings for Paul and his company.

N.B. So that in both senses Paul wanted not his due incouragment, especially not to be turned out of Doors, but to find Lodging with an old Disciple, a Gray-headed, expe∣rienced Christian, a Father in Israel one beyond a babe or Child-hood, yea beyond youth, a Father, 1 John 2.13. and such an one as brought forth fruit in his old age, Psa. 92. v. 13, 14. Nor was this all his incouragement, but 'tis expresly said [When we were come to Jerusalem, the brethren received us gladly] verse 17. namely, with loving and chearful Entertainment; both which were good preparatives to his sufferings.

N.B. Now is Paul got from all his travels among the Gentiles to Jerusalem the chief City of the Jews. This was in the 56. Year of Christ, and in the 2. year of Nero's Reign: He was in Macedonia at the Passover, but coming to Jerusalem at Pentecost, there he was apprehended, and was prisoner all that year and the 3d. Year and in the 4th. year of Nero is Shipp'd for Rome, and wintring in his Voyage, Acts 27.12. and 28. v. 11. he came to Rome in Nero's 5th. year which was the First year of Paul's imprison∣ment there, where he continued prisoner and preaching two whole years, Acts 28. verse 30, &c.

Paul's Station now at Jerusalem affords us these Remarks.

The first is; There ought to be a particular declaration of the marvellous works which the Lord hath wrought for us and by us.

N.B. Thus Paul did here, verse 18, 19. when he had Saluted James (that Apostle of the Circumcision) and all the Elders, he declared God's Great works [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] one by one. Thus Moses told Jethro all the great things [one by one] which God had done for Israel, Exod. 18.8. And Paul was particular in relating the mighty works of God in the Con∣version of the Gentiles by his Ministry at such a time, and in such a place, both named distinctly by him: As he doth not give this distinct declaration hereof in any vain ostentation of his own excellency (for he otherwise Acknowledged that he was the least of the Apostles, and unworthy of that high and honourable Title, so not meet to be compared with this Apostle James who was resident in that great City on purpose to decide all controversies upon all emergent occasions) 1 Cor. 15 9. but only to mag∣nifie the mercy of God in the Reception of the Gentiles into the mercy of the Gospel.

N.B. He did not give a Relation of this Loving kindness of God in the Lump or by whole-sale in the general; but he was punctual and particular in its several branches, well knowing, that God had wrought all these great works that they might be Recor∣ded in special, and have a distinct Room in everlasting remembrance, that God might not lose the Glory, nor his Church the comfort of any one of them. Oh! that we could learn with David to tell punctually and particularly what God hath done for our Souls, Psa. 66.16.

The second Remark is; All Just exceptions ought to be satisfactorily Answered before there can be a free and a full admission into a Spiritual fraternity: Thus it was here, v. 20, 21, &c. This consistory of the Apostle and Elders do very well approve of Paul's declaration as to the matter it self. N.B. But withall they object against him the Complaints of the Jews, wherein they accused him for crying down the Rites of Moses (as the Solemn Feasts, Sacrifices, forbidden meats and such like) but especially Circumcision, Saying [that thou teachest all the Jews which are among the Gentiles, to forsake Moses and that they ought not to Circumcise their Children.] verse 21. Now because thousands of the Jews which believed, yet were Zealous of the Law; Paul's Doctrine and Practice herein was of great offence to those Zealots; and the greater, because the decrees of the Apostles, Acts 15.29. concering those things, did only respect such as were converted from the Paganism or Gentilism to Christianity, so that the Jews many years after this time (even to the Reign of Adrian the Emperor) tho' believers, yet throughly understood not their Freedom from Moses's Rituals (as Eusebius and other Ecclesiastical writers do testifie a∣bout those times) but were willing to lie still under the burden of it. The zeal of those Believing Jews (being so Tenacious of their Jewish Ceremonies under the liberty

of the Gospel) was no better than a Zeal without knowledge, Rom. 10.2. and Gal. 1.14. However this multitude of Zealous Brethren must come together (as they were allowed in case of a Schism to come and consult with the Consistory of Apostles and Elders, Acts 15.23, 30.) verse 22. and they, having Intelligence by Letters from the Jews out of Asia (who gave them so much Molestation there) of Paul's slighting the Customs of the holy Patriarks Therefore we advise thee (say they) that (seeing thou did shear thy head at Cenchrea, Acts 18.18.) according to thy Vow of a Na∣zarite, do thou shew here in Jerusalem the accomplishment of that Vow, &c. v. 23.35. and this will be a real Confutation of thy Adversaries Calumnies, and N.B. Then the Unbelieving Jews will not fall foul upon thee as a Despiser of the Law of Moses, yea and those believing Jews (that are still Zealous for the Mosaick Law) will receive thereby their full Satisfaction with thee.

N.B. Now what can poor Paul say or do in such a case? Had Paul taught such Doctrine as was laid to his charge, or had he not? No doubt but he had done so, and it was but his duty so to do, nor can the Apostle James or any of the Elders except against such Doctrine: For the use of Circumcision then (as some Zealotes used it) was utterly inconsistent with the Gospel, making men debtors to the whole Law and Christ altogether unprofitable to them, Gal. 5.2. notwithstanding, N.B. It was a•• unjust Aspersion which the Adversary cast upon Paul in accusing him [that he did for∣sake Moses] for the Doctrine of the Gospel which Paul taught was according to Moses's Testimony of Christ, John. 5.46, 47, &c. Moses did particularly write of Christ, Gen. 3.15 and Deut. 18.15. and all his Levitical Laws pointed to and prefigured him according to this Tenure (that believers must pass from the shadows to the substance which is Christ the end of the Law) this was the tendency of all Paul's Epistles.

N.B Mark well; This Consistory did not urge Paul at all to any publick Recantation of his Doctrine but only to Judaize a little in the Temple, the Rites whereof might have a better plea (while it was standing) than Circumcision had, which was no Tem∣ple Rite: Paul complies, he acts the principal part of a Nazarite with four poor Vo∣taries (paying the Priest for them and for himself according to the Law, Numb. ch. 6. v. 10, 11, 12, &c.) This dissimulation (if it my be so call'd) had bad Success for the Asian Jews presently raise a tumult against him, verse 26, 27, 28, &c. The third Remark henceis; The most great & gracious God provideth (at least in some sea∣sons) some seasonable Rescues for his persecuted and perplexed Servants. Paul saith he was in deaths often, 2 Cor. 11.23. and in perils often both a Gentilibus Sujs (his own Coun∣try-men) and a Gentibus the Heathens, v. 26.

N.B. and here he was in most Eminent danger to be pulled in pieces by this Tumult, or mawl'd with blows to death, when this inraged rabble falls Pell-mell upon him with the faggot sticks prepared for the Altar, or what came first to hand, had not the Roman Commander come so seasonably in for his Rescue, verse 30, 31, 32. Where∣in we have this account, N.B. That before his Seven days of purification (the time of his Vow) were accomplished, those implacable Jews of Ephesus (who were come to keep the Pentecost-Feast here) saw him in the Temple (where he waited till his Naza∣rite offering was over, Numb. 6.13.) they, against all Law, lay hands upon him, laid false as well as soul things to his charge, crying out [that he was an Enemy both to the Jews, to the Law and to the Temple, &c.] malicously surmising that he had brought Trophi∣mus (a Known Ephesian) beyond the Court of the Gentiles (the place allowed for such as came out of the Gentile-stock, yet worship'd the true God, as the Eunuch of Canda∣ces did, Acts 8.) even into the Court of the Jews, which was death by their Traditi∣onal Law.

N.B. And all the ground, they had for this Accusation, was, because they had seen this Trophimus with him in the City, therefore he must be with him in the Tem∣ple too, which was only the frantick Dream of their inraged Jealousy, v. 29. with this out cry of Paul's polluting the Temple the whole City was in an uproar by those Asian Blood-hound, (who had former Contests with him there, and now pursued him hither) dragging him out of the Temple in order to kill him, thinking it great im∣piety to stain the Pavement of that holy place with blood, yet not sticking at staining their Souls with the blood of the innocent, here was straining at Gnats and Swallow∣ing Camels, verse 30 31. Now when they were just about killing Paul.

N.B. God steps in for his Rescue, in this manner, The Romans durst not trust such vast multitudes at Jewish Festivals, without a sufficient check, therefore kept they a Strong Garrison in Antonie's Tower on the North side of the Temple, the Governour hereof having Tidings of the Tumult, brings his bands of Souldiers to fee the peace kept,

his affrighted the Jews from their murthering Paul. N.B. The fear of man caused ••hem to forbear, what the fear of God could not (for the Jews had not power of life and death permitted them by the Romans) which sufficiently demonstrates it was not Divine Zeal, but Diabolical malice that set them upon this outrage, and it was an admirable instance of Gods good providence, who delights to Reserve his hand for a dead lift, to save those that are forsaken of their hopes, God comes unlookt for here, and as it were [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] out of an engine to save Paul and that by an Heathen Colonel, who neither had any such intention, nor any affection for persecuted Paul, as ap∣pears by his binding him with two Chains (as Agabus had foretold) and carried him P••••soner into the Castle, verse 32, 33, 34, &c.

CHAP XXII. Paul in Prison.

PAƲL now was become a Prisoner to this chief Captain, or Roman Tribune, who, tho' he delivered Paul out of the hands of those that would have murdered him, yet bound he him with Chains (possibly looking upon him as the Author of this Tumult, Acts 23.27.) and examined him publickly [who he was and what he had done] Acts 21. verse 33. However by this same means, as what was foretold from God to him, Acts 21. v. 11. was fulfilled, (for not one tittle that is foretold by his Servants from him can fail) So God provided hereby that Paul should have a fair hearing, before he could be condemned and Executed by that Riotous Rabble, who agreed well enough in doing this murdering mischief (so far as they durst) but could render no reason to this Tribune for their outrage against Paul.

N.B. Wherefore the Captain ordered his Souldiers to carry away the Prisoner into the Castle, not only to secure him from the fury of this confused popular commotion, but also to be examined privately again. Paul, being by this good providence handed up upon the Ascent to the Castle out of the reach of his murderers hands, craveth leave of the Captain to make his Apology to this Tumltuous and Frantick people, and he did this both to Vindicate the Gospel (that no Scandal might rest upon truth) and to demonstrate his invincible Zeal for his own Country-men and Kins-men, who, while they were doing their utmost for his destruction would leave no means unattempted for their Salvation, Acts 21. v. 34, 35, 36, 37.

When Paul requested this liberty of speaking for himself, the Captain asks him two Questions.

N.B. The first was about his skill in the Greek Language, which had been the common Lingua in Asia and Aegypt, &c. while the Graecian Empire retained its pre∣dominacy and was well known among the Romans who were of any good quality and education.

And his second Question was about his Person, whether he were not that Famous Ring-leader of a Rebellious Crew (Judas Galilaeus) who pretended himself to be a Pro∣phet, made an horrible insurrection, yet escaped when many of his followers were slain, of whom Josephus, Lib. 20. Cap. 11. Antiqu. mentions: to which Paul Answers No, but declares what he was and so had license to make his defence, verse 38, 39, 40. of Acts 21.

In Paul's Apology to the people (for quelling the Tumult, Acts 22.1, 2, &c. we have these Remarks.

The first is; There is a lawful and pious insinuation (for gaining the Attention of Auditors) which may be used in Sermons or Orations.

N.B. Thus Paul did here, tho' his Auditory consisted of wicked men, and of the most peevish and pestilent persecutors, yet doth he give to them their due Titles of respect and honour belonging to the places wherein the providence of God had placed them (stiling them Men, Brethren and Fathers, verse 1.) and not using any opprobious invectives which they now deserved.

Moreover, he that could speak all tongues (by the Gift of the Holy Ghost upon him) chused to speak in his own Mother-Tongue (namely the Hebrew mixt with the Syriack, ever after the return from the Captivity) as knowing that Language was most grateful to this people, who had so great a prejudice against all other Nations, and Languages: This made them keep the more silent, verse 2.

The second Remark is; such as are become renewed in the Spirit of their minds, Eph. 4.23. have quite contrary thoughts and understandings to what they had in their unrenewed Estate.

Thus Paul, while he was the Pharisaical Saul, had such high thoughts of his strict Sect as to believe, if only two persons were to be admitted into Heaven, the one must be a Scribe, and the other a Pharisee: He looked upon himself as a perfect Zealot in Pharisaism, wherein persecution of Christianity was one part of his Perfection, verse 3, 4. but when he by his effectual calling became a new Creature, and Christ had made all things new in him, Rev. 21.5. He hath now new thoughts and a new Judg∣ment, insomuch that his former Pharisaism (which he had highly fancyed, and prized as more pretious than the richest Rubyes, &c.) he now reckons it no better than Dung, Dross, or Dog-meat (as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies) Phil. 3.6, 7, 8. and his former Zeal to be but a blind Zeal, no better than Mettle in a Blind Horse, than fire on the Chimney-top, & than the Devil in the Demoniack who threw him sometimes into the fire and sometimes into the water, Mat. 17.15. See Rom. 10.2, 3.

The third Remark is; Man's way is not in himself, nor is it in man to direct his own steps, Jer. 10.23.

This Apostle in his Apology giveth an account of his Country, Education, and Pha∣risacial Conversation, yea and of his own fierce and furious persecutions of Christians both at Jerusalem and Damascus, verse 4.5. wherein he Appeals to the Consciences of the High-Priest and the Principals of the Sanhedrim (from whom he had his Orders and Commission to Damascus, Acts 8.3. and 9.1, 2, 3, &c.) whether he had not been as Violent and Cruel to Christians, as they now were. Then gives he a large Rela∣tion of his wonderful Conversion (whereof we had an account before, Acts 9.3, &c.) with only some small variety of expressions here from that former. Whereby he in∣deavoured to convince his obstinate Auditory, that what was done by him, in forsak∣ing his former Judaism and strict Pharisaism, &c. was not his own free voluntary choice, but he was over-ruled hereunto by the Great Redeemer (Jesus Christ) who stop'd him in his way of persecution with a confounding Light and Lightning suddenly incompas∣sing him, and (saith he) then the Lord wrought upon my Heart with his irresistable hand this (to you so strange) a change in me which was from Heaven: and what is Man that he dares withstand God? in whose hand is the Heart of every man, &c. The Potter hath power over his own Clay, &c. verse 6, 7, 8, 9, &c.

The fourth Remark is; Arguments for Converting work must be pungent, and con∣vincing.

Paul here Acts the part of a skilful Chirurgeon, comes close to them with his Incision-knife for the Compunction of their uncircumcised Hearts, telling them [it was Jesus of Naza∣reth] (a reproachful name that the stubborn Jews had cast upon Christ when they Crucified him) who had unhorst him, struck him with Blindness, &c. who could do the same to any of them (might it consist with his wisdom and glory) and who, tho' now in Heaven, yet was not ashamed from thence to own that contemned (tho' not contemptible) name, he call'd not himself [Jesus the Son of God, the Heir of the world, Heb. 1.2, 3. The Lord of all, Acts 10.36.] &c. but he gloried in their Reproach that they had cast upon him, Saying, [can any good come out of Nazareth?] Therefore seeing Christ owned this Reproach from Heaven, we must not be ashamed, when re∣proached by it upon Earth; but make Moses's choice, who prefer'd the Reproaches of Christ before all the Treasures of Aegypt and Honours of the VVorld, Hebr. Chap. 11.26.

Nor is this Narrative (saith he) Gratis Dictum, any Feigned Fable, Ask my Fellows Commissioners (who were my Companions in that persecuting Errand to Damascus) who saw the same Light, and heard the same Voice, Acts 9.7. tho' they heard it not, so as to obey it, as I Paul did: Thus hearing in the Hebrew Language is frequently used for obeying.

N.B. Moreover (saith he) It was no Gentile Proselyte, that the same Jesus directed me unto for Divine Instruction, but unto Ananias, a man Zealous of, and learned in the Law, who by the same Jesus's appointment persuaded me to embrace the Gospel, tho' he was a Jew like to your selves in all things: which shewed that the Gospel was not contrary to, nor destructive of the Law, but it was only the Accomplishment of it; Other∣wise that believing Jew (Ananias) would neither have cured him of his blindness, nor Countenanced him in any scandalous Indeavouring after an Apostacy from the Jewish, Religion, N.B. But saith Ananias to him [the God of our fathers] (this Title did please the Jewish people above all, &c.) hath taken thee by the Hand (as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉]

here signifies) that thou should know his Will, and see the Just one, &c.] Verse 12, and 14, 15.

The fifth Remark is; In working Gospel Cures upon diseased Souls, Corrosives as well as Cordials and Lenitives must be Inter-changeably applyed, as the matter doth require, not all or always the one, or the other. Proud flesh must be eaten down, and the sore of the Soul must not be skin'd over falsly or healed too fast.

N.B. Thus Paul plays the part of a skilful Chirurgeon here: For tho' he did Dulcifie his defence to them by declaring how his Call and Conversion was still to serve and worship no other God than the God of Abraham and of their Fathers the Patriarks (which sweetned Speech did tickle the Jews itching ears, whose principal boast lay herein, John 8.41.) yet would not he flatter them into eternal destruction, but piously Re-minds them of that Just one (Holy Jesus) whom they by wicked hands had Crucified, as Acts 3.14. and 7.52. and whom he had seen glorified, once with the eyes of his Body, in his Journey to Damascus, and again, with the eyes of his mind, Acts 22.17, 18. (probably about three years after his Conversion, Gal. 1.18. while he prayed in the Tem∣ple. N.B. As prayer is a Soul-ravishing duty, so therein, as in a trance, praying ones get a saving sight of their Sweet Saviour, as Acts 10.10.

N.B. His seeing of Jesus was a great priviledge (being an Apostle born out of due time, 1 Cor. 15.8.) which all the Patriarks, Prophets, and Believers (before Christ's coming) did greatly desire to be dignified with, Matth. 13.17. Luke 2.29. John 8.56. Paul saw Christ last of the Apostles, but it was in Christ's State of Exaltation, 1 Corinth. 9.1. and 15.8.

The sixth Remark is; Carnal reasonings will arise in the hearts even of the choicest and chiefest of God's Vessels of Mercy to Object something against their Obedience to his Divine Commands.

N.B. Thus Paul prudently intimateth to those obstinate Jews here his own unwilling∣ness to turn his back from Preaching to the Jews (as if he bore some grudge against his own Country-men) and to turn his face to the Gentiles, to which Christ had given him a Commission, Acts 9.15. and 22.18, 21. The same person [Paul] who never disputed against his Commission from the High-Priest for his persecuting the Christi∣ans at Damascus, yet Objects against his Commission from the Great High-Priest (our Lord Jesus, Heb. 3.1.) for his preaching to the Gentiles; Saying, I have more hope of doing good at Jerusalem among the Jews (who all know how Zealous I have been for the Law) than of going to the Gentiles, who will be afraid of me, as Ananias himself had been, Acts 9.13. To this Objection Christ Answers, Have I not told thee, that those Jews at Jerusalem will not receive thy Testimony concerning me, they will rather reject it, reckoning thee as a Light giddy-headed fellow, who now Teacheth that very Religion which thou lately persecuted: 'Tis as if Christ had said, N.B. So many as were Cureable (being ordained to life are already Cured: Utter destruction hastens now on apace both upon the Citizens and the City it self: the rest are hardned, I have no more mercy to bestow on them by thee.

Paul still hangs back with his love to the Jews and with his fear of going to the Gentiles: Then Christ renews his Command upon him the Second time without pro∣mising him any Success. Now Paul must no longer dispute but dispatch, N.B. Christs Commands must be obeyed simply and readily, whether the Gentiles will hear or for∣bear, he must go among them. This teacheth us, how we should lay by all our own carnal reasonings, and vain pretences, when once God's Commandment is made manifest to us, whatever our Success be, we must follow God blindfold, Heb. 11.8. Isa. 41.2. without Hesitation, Sciscitation or Limitation, &c.

Having made these Six Remarks upon Paul's Apology to these Stubborn people, the next Remarks arise from the effects of his Apology which were two.

First, Upon his obstinate Auditors who immediately interrupted him when they heard he had preached the Gospel of Salvation to the Gentiles, verse 22. and present∣ly broke out into another outragious Tumult, Verse 23.

N.B. The Second effect was upon the chief Commander, to whom Paul was now become a bound Prisoner, who yet gratified his Prisoner (whom he had secured from the murdring hands of the Jews) to preach this Apologetical Sermon upon his Castle-Stairs (now Paul's Pulpit) out of the reach of his Murderers.

(1.) This Chiliark or chief Commander drew his Prisoner off the Stairs within the VValls of his Castle.

(2.) He bid his Under-Captain examine him by Scourging, as judging him some Notorious Malefactor, otherwise such hideous out-crys would not have been made against him, verse 24. But,

(3.) Understanding he was a Roman Citizen, and uncondemned, the Commander desisted from binding and scourging Paul, ver. 25, 26, 27. And,

(4.) Paul Answers the chief Captain's Objection, that no such injury ought to be done to him who was free born, ver. 28.

Then Lastly the Event of all was, that this chief Captain of the Castle (fearing to be called in Question for what he had already done to a Roman Citizen (contrary to the Roman Law) he both looseth off Paul's two Chains from off his hands and feet, and absolveth him from being bound with Thongs to a Post in order to his Scourging, that by torturing him thereby they might make him confess, verse 20. And because the Captain would gladly have found some fault in Paul (that thereby he might the better excuse his own Breach of the Roman Law) worthy of Bonds.

N.B. Therefore the next day he sends him down from the Castle to be judged by the Jew's Sanhedrim, seeing himself had no skill in the Jewish Religion, &c. verse 30. not daring to continue in that Crime of keeping a Roman Citizen uncondemned under con∣finement, and likewise that Paul might have there a greater freedom to make his own defence, &c.

The Resolves of these two effects, &c. afford us these Remarks.

The first is; Such hearers of the word as are not ordained unto life will find some Stumbling-block or other, whereon to stumble, &c, v. 22.

N.B. Those hardned Jews had given Paul a fair Audience all along hitherto with∣out any gain-saying at all while he Dulcified his Discourse, and sweetned his speech with such pleasing expressions, as [the God of their Fathers] &c. wherein the Jews glori∣ed above all things, that they and theirs had God for their Father, John 8.41. but when any mention is made of the Mercy of God to the Gentiles: This they could not hear nor bear: Therefore do they interrupt him with their Tumultuous clamours, prepare themselves to do violence to him again (by casting off their Cloaths) and in their raging phrenzy [threw dust up into the Air] verse 23. this Dust they wish'd to be stones to throw at Paul for his Blasphemy.

N.B. So Proud a Confidence (or rather Impudence) they had to monopolize the whole Market of Divine Mercy to themselves, they madly grudged God should tender it to others, which they themselves had so Stubbornly refused, to wit, the offer of God, who is very angry with those persons and people, when he saith [I will lay stumbling blocks before them] Ezek. 3.20. Esp. when men stumble at God's mercy offered to others, as the Jews here did (whereas all the Lord's Redeemed do much rejoice in, yea and the Angels also, Luke 15.10.) N.B. whose hardned hearts will not hear to this day of the Gentiles having any interest in their Messiah, but call us Bastard Gentiles, and Curse us Christians in their daily prayers, crying [Maledie Domine Nazaraeis, Curse Lord these Nazareans the Christians] and stick not to say, that rather than we should have any benefit by their Messiah, they would Crucifie him an hundred times over. See 1 Thess. 2.15.

The second Remark is; Polititians do not oft consider what is Just and Righteous to be done, but what is most proper and useful for present purpose, be it Right or Wrong, verse 24.

N.B. This chief Captain of the Roman Garrison in the Castle must [Examine Paul by scourging] to make him confess the Cause of those out-crys against him: The Heathen Tortures for confession proceeded no farther than Scourging (this may shame Christians who put persons into the Inquisition, the Boot, &c.) thus they did to Christ, Math. 27. ver. 26. To Scourge a person uncondemned was look'd upon as so unjust an act, that the Laws of no Civilized Nation did ever allow it; See on Acts 16.37. yet this must be done to Paul by this Heathen polititian, verse 25.

The third Remark is; Holy piety doth not exclude all Godly policy: As Paul here was both prudently and piously politick, so afterwards when he set the Pharisees, and Sadu∣ces together by the ears, Acts 23.6, 7. It is but Rational that a good man should make use of such lawful priviledges as the place wherein he lives, and the Station wherin he stands do afford him: Thus Paul pleadeth for himself the priveledge of a Roman-Citi∣zen, who neither ought to be bound, nor beaten, according to the Valerian and the Porcian Law. Therefore was this Title Terrible to other Nations, so Paul pleads it, verse 25, 26, 27.

N.B. Tho' we may not render Evil for Evil, yet may we Right our selves by all law∣ful means for our security: Christ allows as much of the Serpent, as of the Dove in his Ser∣vants, Matth. 10.16. provided the Subtlety of the one do not destroy the simplicity of the other, as piety without policy is too simple to be safe, so policy without piety is

too subtle to be good: The head of the Serpent and the heart of the Dove do best together as blessed ingredients for the Compound of Christians.

The fourth Remark is; God hath many, means and ways whereby to deliver his persecuted Servants, as sometimes by the death of persecutors (they are dead that sought the Child's life, Matth. 2.20. and many in England were saved by the death of Q. Mary, &c.) So at other times by striking a Terrour upon their hearts, as here, verse. 28, 29. The chief Captain was afraid he had gone too far already, because it was a Capital Crime and accounted no less than Treason for any in Authority to violate the Roman priveledges which Augustus Caesar had bestowed upon Tarsus (the City wherein Paul was born) as a reward for the Citizens assisting him in his wars with Brutus and Cassius; So feared he to be called to an account for his breach of that priviledge, as he did then so as to loose Paul's Bands, v. 30.

The fifth Remark is; Our deliverances here are but partial, the total is not until Death; Paul was but delivered from his Chains, not from his confinement, but was reserved to ap∣pear before the Sanhedrim the next day: for tho' that Council had been banished out of Jerusalem long before, & had their residence at Jabneh, yet at this Pentecost-Feast they were come thither. The Colonel carries Paul down from the Castle, and sets him safe before them for a fair Publick Tryal.

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. where∣upon 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 ignor∣ance as his excuse, verse 5. And seeing no plea for his innocency was like to be ad∣mitted in so corrupt a Court, the head whereof was so unjust and injurious: Paul be∣takes 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 No∣torious 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 reven∣ged 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 confes∣sing 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 inso∣lent 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 Em∣blem of wretched Hypocrites, whose Locks, Looks and Lips do lye (as a grave Sena∣tor 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 gran∣deur; 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 pro∣nounced 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 imitati∣on, 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 AƲTHO∣RITY.

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 Blas∣phemy in the Second Table: Called here a Blaspheming of glories, namely, Magi∣strates 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 ac∣cordingly was, 2. His practice [being defamed, we intreat] 1 Cor. 4.13. yea being re∣viled, we bless, verse 12, &c. And he cast railers out of both Civil and Religious Com∣munion, 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 Merchan∣dise, 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 here∣in 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 lawful∣ly 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 Divid∣ing 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: there∣fore doth he warrantably exercise his Godly Policy, when he perceived that his Ene∣mies (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 pru∣dence: 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 im∣provement 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 a∣nother and to joyn in brotherly Amity and Unity together against the Common Ene∣my, 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 pro∣ject 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 deliver∣ance 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 in∣censed 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 shar∣pest Feuds, because their Notions and opinions, being but the issues of their own ad∣dle 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 un∣der 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 con∣sults, describing the manner and time, v. 12. Then the Authors and number of the Con∣spirators, verse 13. And then the means and helps for compassing their cursed contri∣vance.

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 de∣signs 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 be∣fore our eyes with Letters of Gold) that no suffering Saints should be daunted and dis∣heartened 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 them∣selves 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 like∣wise. 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 Gos∣pel, while the whole world lyeth in wickedness, 1 John 5.19.2. They were unani∣mous, they could combine together in one cursed Bond [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 pub∣lick 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 de∣signed 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 degene∣rated, when the chief Priests themselves were thus ready to comply with, and contri∣tribute 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 com∣mon 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 dist∣ance 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 (menti∣oned, 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 Je∣rusalem out of the reach of those bloody Jews. And secondly, his entertainment at Cae∣sarca: 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: Here∣in 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 con∣veniently 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 Ser∣vants, &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 law∣ful 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.

CHAP XXIV. Paul carry'd to Cesarea.

THIS Chapter contains the History of those Transactions concerning Paul before this Faelix the Governour at Cesarea (after his wonderful deliverance from the Jews in Jerusalem) where he was admitted to have a fair legal Tryal: And herein may be observed these following Resolves.

N.B. 1. The preparation for his Tryal at Law, the Plaintiffs, the Defendant, the Lawyer (that formed the indictment) and the Judge of that Court of Judicature, v. 1.

2. The management of this Tryal; whereof there be three parts.

1. The Preface of Tertullus's starched Oration, wherein, 1st. He flatters the Judge for freeing the Country from Robbers (the greater thief pick'd up the lesser) and he commends Paul's accusers for their graditude to him for so doing, verse 2, 3. promi∣sing withal to avoid prolixity of Speech that he might not too long interrupt the Go∣vernour's other weighty affairs, verse 4.2ly. The Articles of Paul's accusation he re∣hearses, which were, Sedition, Heresy, and Prophaning the Temple, verse 5, 6. which he, 3ly. Backs with the Testimony of Lysias (whom he tacitly accuseth for rescuing the pri∣soner) verse 7, 8. and of the Jews then present, being come from Jerusalem, ver. 9.

The 2d. Part of the Tryal, is, Paul's defence he made to this Accusation which con∣sists of two branches. 1st. His Preamble for the causing attention giving the Judge his due respect without flattery, verse 10. 2ly. His confutation of all the Articles whereof he was accused, as, 1. Of Sedition, which he denys, and confirms his denyal by Arguments drawn from the improbability both of time (being too short to move Sedition in, had he designed) verse 11. and of place (he being in Jerusalem, a City far Remote from such places where Sedition was usually raised) verse 12.2. Of Heresy, justifying his own innocency, and evincing their malice for want of proof, verse 13. and making a good confession of his Faith (as his Lord had done, 1 Tim. 6.13.) verse 14, 15, 16. And 3. Of violating the Temple, which he cleareth himself of by declaring another errand he had thither about Alms, verse 17. and it was not he, but the Jews of Asia that made the Tumult in the Temple verse 18, 19. not did he disturb the Council, save only that he cryed up the Doctrine of the Resurrection, &c. v. 20, 21.

The third part is the Judgment of the Judge, deferring the final Sentence until Lysias's coming, verse 22. and his kindness to the prisoner after this Tryal; verse 23. hearing him preach, verse 24, 25. yet not void of Avarice and Flattery, ver. 26, 27.

The Remarks arising from these Resolves are these:

The first is; The Devil's Drudges spare no pains or cost in doing his Drudgery with utmost Diligence, as here, verse 1. Ananias the High-Priest, and the Elders can

travel from the City Jerusalem to Cesarea on the Sea side for doing mischief against Paul: How did the Spirit of persecution prompt them and put wings upon them: It still stuck in the High-Priest's stomach, that the Apostle had call'd him [a whited Wall] and therefore he sticks not to lay aside his Home-Grandeur, and to be at the pains of an ordinary traveller, &c. yea and to be also at the cost of hireing a Lawyer to accuse Paul. Oh! how sweet is revenge even in the very Expectation before or with∣out fruition, would to God we were ashamed for being out-vyed and out-done by the Devil's Servants in our service to Christ.

The second Remark is; The Devil never starves his cursed designs for want of cun∣ning tools to carry them on, as here: he had his Tertullus, an Eloquent orator, a Lawyer, who had [linguam Venalem] He could teach his tongue to lye, and tune it any way for a lusty Fee. This master of his Craft must be the man that shall draw up a black bill of indictment against the poor prisoner, and lay load enough, and too much upon Paul, verse 2, 5, &c. This Master of words seems to be straitned for want of words and (using the abstract for the concrete) calls Paul a Pest or Plague to all places where he came, as if all his Rhetorick could not reach the Mischieuousness of the man: Machiavel learnt this Lesson [Audacter & fortiter Calumniare, tunc aliquid haerebit, Reproach lustily and something will stick] from this Mercenary lying Lawyer, per∣haps of the same size with a later lyar in Law, who said, he that will not venture his body will never be valiant, and he of the long gown that will not venture his Soul, shall never be wealthy, &c. However, the veracity of his forged Articles against Paul, dressed up in most gawdy garments of Artificial eloquence, made him merit the same commendable character, given to a Parasitical Duke pleading with the Lon∣doners in the behalf of Richard the third; That never any man could deliver so much bad matter in such good words and so many quaint phrases and Rhetorical Flour∣ishes.

The third Remark is; The lustre and beauty both of Holiness to God and Righteous∣ness to men cannot become a sufficient Shield or Target to defend innocency from cause∣less calumnyes, as here: Tho' Paul had made it his daily Exercise to keep his Conscience void of Offence both to God and Man, verse 16 yet how is he calumniated here, and hath his back burdened with the foulest reproaches by this foul-mouth'd Orator, wrap'd up in the finest silken words: How is he branded for being a botch of his Country and stigmathized with being a mover of Sedition, which the Jews liked well enough in order to cast off the Roman yoke, yet because this Aspersion was odious to the Romans, therefore must Paul be charged with Sedition to indanger him of his life, by this Ro∣man Governor, Faelix: Nay, he is charged higher, to be the Antesignanus, the chief Captain, or Ring-leader of an unruly Rabble: and what not was wanting in the Accusation to render him the vilest of Miscreants [planè quasi ejus nomen non viri, sed vitii esse videretur] as if the name of Paul had plainly been rather the name of some most notorious vice and mischief, and not of any mortal man, N.B. Now if such a pretious person as Paul was (whom Chrysostom honours with this Character, that the earth never bare a better man since it bare our dear Redeemer) were thus mis-called, and counted a Pest, a Plague, a botch, &c. why should such worthless worms as we, murmur to meet with many lesser reproaches: This hath ever been the reward of a wicked world to the Godly prophets, &c. Elijah was called the troubler of Israel, &c. And Luther styled [tuba Rebellionis] the Trumpet of Rebellion, &c. N.B. And this is the Devilish practice of the Persecutors of this day: Just as they laid all loud lyes to Paul's charge (for taking away his life, accusing him for stirring up the people to stand up for their liberty and property against the Romans, who now ruled with rigour over them, &c. Even so its done now, &c. And tho' Tertullus accuse Paul for prophaning the Temple (over and above his other crimes) yet doth he not mention wherin, know∣ing that to say [the uncircumcised did defile the Temple] would have reflected upon Felix who was not circumcised: Thus he aggravates for his Advantage, and diminishes for his disadvantage, and both without proof.

The fourth Remark is; The Holy Spirit doth more and better inable God's Servants to Apologize for themselves than the evil Spirits can the Devil's vassals to accuse them: Thus was it here, N. B. Tho' the Devil had got his Tertullus (as eloquent an Orator, as Cicero in Rome, or Demosthenes in Greece) to implead and impeach Paul; yet behold with what a Flood of Eloquence doth Paul unstarch all Tertullu's starched invective, and make an excellent Vindication of his own innocency, from verse 10. to the 22. Wherein he most strenuously, Argueth;

• 1. In giving all due respect to the Governor yet not flattering him with falsities, as Tertullus had done.
• ...

• 2. In mentioning how long Faelix had been Judge, and so appealing to him whether any complaints (of his being Seditious) were ever brought to him all that time.
• 3. In demonstrating how improbable it was, that he, at a time (which he had wholly spent in performing his purification, & being a close prisoner all the other five days, v. 11.) should be in any capacity actually to raise Seditious Tumumlts, but was passive in all.
• 4 In alledging his Errand to the City was not Sedition, but to worship God, and to bring Alms for the Poor, v. 11, 17.
• 5. In urging his own prudent Avoidance of what was in it self lawful to discourse of the Law and prophets, as Luke 2.46. which he forbears to do rather than give of∣fence, verse 12.
• 6. In putting his adversaries upon proof of their Articles, ver. 13.
• 7. In making a good confession of his death, v. 14, 15, 16. as Christ did.
• 8. In setting the Saddle upon the right Horse, saying all the Tumult that happened was by themselves, v. 18.
• 9. In pleading that the only proper witnesses were the Jews of Asia, who should have been present and not those that could only testifie by hear-say, which cannot be sufficient evidence, v. 19.
• 10. In appealing to the very Consciences of those Jews that were there present, if they could charge him with any fault made in the Council, save his defending the Re∣surrection of the dead, v. 20, 21.

N.B. Oh! how bravely hath Paul pleaded his own cause here: Indeed such a power∣ful pleader, and so elegant an Orator was Paul here, and elsewhere, that the grand Atheist, Porphury, said, it was pitty such a man as Paul (who could be so eloquent when he listed) should be bestowed upon the Christian Religion, but it was not he, so much as the Spirit of God that spake in him, Matth. 10.19, 20.

The fifth Remark is; The God of mercy multiplies mani-fold mercies on, and mar∣velous deliverances for his Servants that trust in him, as here on and for Paul. How was the Judge astonished and plainly stun'd to hear the Apostle's convincing and confoun∣ding Apology for himself, insomuch that perceiving the Jews had more malice than matter against Paul (who had been so plentifully supplyed from heaven both with in∣vention and Elocution in matter and manner to the Amazment of all) he deferred to give Sentence, and dismissed the Court (pretending he must have more time to inform himself (as some read the words, v. 22) whether the Law and the Gospel could con∣sist together, and till Lysias the chief witness (being present at all these Transactions) could come up from Jerusalem to Cesarea) whereby the whited Wall, Ananias the High-Priest, &c. came but bluely off with a disappointment, they depart with a flea in their Ear, and the former rigour towards Paul was Relaxed, he was no more to be confined to a close Dungeon, but to have the Liberty of the Prison for his Relations and Friends to resort unto him, verse 22, 23. N.B. Thus our gracious God can cast in those outward comforts to his poor perplexed people when he Judges this mercy to be meet for them, and will do them most good (for he is a God of Judgment & only waits for such a season, Isa. 30.18.) yea and can cause his and our enemies to become Contributors here∣unto.

The sixth Remark is; Even very bad men and profligate persons God over-ruleth to do very good actions for the sake of his Servants: Josephus brandeth this Faelix for his intolerable Covetousness, Cruelty, Sacriledge, Murderings and all manner of wickedness &c. yet he knowing the cursed qualities of the degenerate Jews by long Experience, and having heard how falsly and frivolously they had calumniated Paul, not only with foul words, but such as had no weight nor worth in them: He not only ac∣quits him of his Crimes and lets him have liberty (only with a Chain and a Keeper to gratify the Jews) but also sends for him to hear him preach, v. 24.

N.B. This is reckoned for a vertue in this vitious man, that he would countenance a poor prisoner so far as to accept of him for his present Chaplain and Preacher, to provide him an opportunity, and an Auditory, amongst which was principally his Wife Drusilla (who had been out of Town, and whom he had met and conducted home, v. 25.) being a Jewess, to hear him concerning the Faith in Christ, &c. And no less may it be reputed a vertue in this vitious Governour to tremble at the word, Isa. 66.2. which obdurate sinners cannot or will not do, Zech. 7.12. being past feeling, Eph. 4.19. 2 Tim. 4.2.

The seventh Remark is; The Gospel must be preached there, where there is a lawful call, whatever persons make up the Auditory: As Faelix had his foul faults largly re∣corded in the Roman Histories: So Drusilla had much more, for beside her being a

Jewess, yet marrying an Uncircumcised man, she lived in filthy Adultery, for she basely forsook her own Husband, King of the Emesens (as Josephus saith) and joined her self (not without Magical Tricks) to this Faelix in marriage, while her Husband was living, &c. Here was a pair of hopeful hearers the principal part of Paul's pre∣sent Auditory whatever were the rest, likely none of the best, it being in a blind Hea∣then Family, yet Paul boggles not to preach to those at their call, not knowing what persons, or in what hour God might call. This depends upon the Lord in Du∣ty, &c.

The eight Remark is; A word in season, how good is it? Prov. 15.23, &c. Paul here applys a Plaister suitable to the sore; Those persons he preached to were defective in their Morals therefore he discourseth of the Evil of Unrighteousness and Incon∣tinency, for which the day of Judgment will call to an account: This put the patient to pain, made him tremble. Paul's faithfulness met with no reproach or trouble, as John Baptist did from Herod, for the like, behold the force of Conscience, which like Samson's wife conceals not the Riddle: 'twere well if great persons had such faith∣ful preachers. This might stop them in their Career of sin, and make this evil World much better.

The ninth Remark is; Slight qualms of Conscience never last long. Faelix puts Paul off (as over-sharp) till another Season, which never came, that we read off, v. 25. Delay of Duty is dangerous, his vices revive. 1. His Avarice, in expecting a bribe (contrary to the Law both of God and man) raised by a common purse as he hoped for such a Ring-Leader's Liberty. 2. His Adulation, as his Original was base and sor∣did, so were his Actings, to flatter the Jews that they might not follow him with complaints about his oppression, he leaves Paul bound when turned out of Office, verse 26, 27. yet was sent bound himself by his successor Festus to Nero's Court: Thus Faelix (which signifieth Happy) became Infelix, unhappy, as carnal Polititians do, that mind pleasing of men more than displeasing of God.

CHAP. XXV. Paul tryed before Festus.

THIS Chapter is resolved into Sundry Branches (under one General Head, namely, Paul's second Tryal before Portius Festus, as his first was before Faelix (in the fore∣going Chapter) This Tryal was first transacted before Festus alone, and then it was translated and devolved to King Agrippa. The transactions before Festus alone consist of Antecedents, Concomitants, and Consequents.

1st. The Antecedents concern; 1. Paul's Accusers, wherein is Related their impor∣tunity and impudence in giving to Paul this new trouble so soon as this new Gover∣nour was come into place, verse 1. Then their Cruelty and implacable hatred against the prisoner, ver. 2. And lastly their Craftiness in laying snares to take away Paul's life, verse 3. The 2. Concerns Paul's Judge, wherein we have an account both of his equity in denying their Petition, v. 4. yet granting them Liberty to implead Paul at Cesarea, ver. 5. and of his expedition in returning speedily from Jerusalem to dispatch this Tryal there, verse 6.

2ly. The Concomitants, which are two; 1. The Jews accusation of Paul, v. 7. And, 2. Paul's Apology and Answer to it for himself, ver. 8.

3ly. The Consequents are likewise two, 1. The sentence of the Judge, v. 9. And, 2. The Exception Paul entred against the Court and Judge, propounding his reasons, verse 10, 11. for his appealing unto Caesar, to which the Governour and Council con∣sented, verse 12. Now follow the causes why Paul's Tryal was translated to King Agrippa, which are two, 1. The Remote cause or occasion was the King's coming to visit Festus and to congrtulate his new Government, ver. 13. and who also was desirous to see and hear Paul, verse 22. But 2. The more immediate cause was Festus's discourse to Agrippa, first private in his own palace (herein he states the case with its Circumstances) v. 14, 15, 16, to 22. and then publick in the Common Hall, from v. 23. to 27. asking his advice, how to manage the appeal, &c. preparatorys to the Third Tryal.

The great truths to be Remarked from the whole Chapter, thus resolved, follow in course. The Remarks are these.

The first Remark is; The providence of God works all things for the good of those that love God, Rom. 8.28. Paul spake that word from his own experimental know∣ledge, For 1. It wrought well for Paul that Judea was not not [sui juris] that is invest∣ed with a power of life and death within it self (then Paul had undoubtedly gone to the Pot before this time) but it was a providence under the Roman power for Paul's relief. And,

2. 'Twas no less a good providence to Paul, that the old Governour (Faelix) was Cashiered out of his Office, who had so wrongfully detained him a prisoner for two years, only because Paul would not, or rather could not bribe him; tho' his preaching so powerfully had made him tremble before: But as that qualm soon Evaporated, so did his honour, for at Festus's coming to the Government, he was packed away to Rome (a bound prisoner as he had kept Paul bound so long) to answer before the Emperor Nero for his barbarous misdemeanours laid to his charge by the Jews in his Govern∣ment: A right reward for him, who, to please the Jews, left Paul bound, Acts 24.27. to pacify them, that they might not pursue him with their complaints for his exactions and cru∣elties: this man-pleaser cared not to please the great God, nor to profit good men A new Governour therefore could not but be more easy to Paul, &c. verse 28. Acts 24.

The second Remark is; Oh! how restless is the rage and enmity which the persecu∣tors of the truth have against the professors and preachers of it, as here, verse 2, 3.

The High Priest (to make good Paul's calling him a whited wall) and the chief of the Jews (who should have protected the truth) all turn informers to persecute the truth giving private intelligence (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifieth) to this New Gover∣nour, and buzzing salfe reports into his ears against Paul: Oh! what Priests and Ru∣lers were these! and how are they hurryed headlong by a Diabolical Spirit to request with utmost impudence such a favour of Festus, (as they call'd it) namely, to send a∣way Paul up to Jerusalem, when themselves had hired bloody Russians to murder him in the way, an act to be abhorred of all humaned kind as notoriously contrary both to the Law of Nature, and of all Nations, Gentiles as well as Jews. Thus were even the chiefest of those Jews given up of God even to a reprobate sense a very little be∣fore their final destruction: And thus Dangerous it is for men in Authority to Corrupt Justice and not only to Degenerate from the Truth, but also to become persecutors of it.

The third Remark is; How easy it is with the most wise God to baffle and blast the most cunning contrivances of the Devil and his Instruments against his Church and Children as he did here the Plot of the priests against Paul whom they designed to Assassinate in his Journey to Jerusalem. No, saith Festus, ver. 4. he shall be kept at Cesarea, &c. N.B. It is more than probable that Faelix had informed this Festus of the Jews's Malice against Paul, and the rather because the Jews had informed the Emperor against him: Such men will not stick to recriminate where they can have an opportunity and no doubt but this information of Faelix made Festus more favourable and carry fairer to Paul, not daring to trust him among the malicious Jews.

This was a marvelous good providence of God for Paul's preservation: Thus God sees and smiles, he looks and laughs at all the Plots of the wicked against the godly, Psal. 2.4. and 37.12, 13. and 52.6. and 59.8. yea he laughs them to nothing: There∣fore may we commit our present Calamitous case and cause to him as to a faithful Creat∣or, 1 Pet. 4.19. He judgeth righteously, &c.

The fourth Remark is; To be loaded with Calumnies hath been the common, and constant condition of God's Servants continued along under all times of both the old and the new Testaments, as is easily obvious to every ordinary observer of the sacred Story: So 'tis here [the Jews stood round about Paul, the prisoner, and laid many and grie∣vous Crimes against him which they could not prove] ver. 7. Acts 25. it seems, tho' Festus would not grant that which those Incarnate Devils called a Favour, namely, an Op∣portunity of killing Paul in his Journey to Jerusalem, yet yielded he that the worst of them, (who were able to Travel) might do their best against him in his Tryal at Cae∣sarea, ver. 5, 6. whether he hastened for that purpose. N.B. Now the Court conveneth, the Judge sits upon the bench, and the prisoner is brought to the barr, the Jews accuse him of three Heinous offences (as appeareth in Paul's answer to them) the first Crime they charged him with is his Breaking the Law of God, Professed by the Jews, the second is his Prophaning the Temple of God; and the third was he had Committed high Treason against the Emperour Nero: none of those three gross and Capital offences could the Accusers demonstrate by any substantial or sufficient Evidence, were it sufficient to Im∣peach, no man could be Innocent, &c.

The fifth Remark is; The Servants of Christ are happy in their own Innocency, while their Adversaries render themselves so much the more unhappy, by how much the more they do belye them and most wrongfully calumniate them. As they did Paul here, who from his own Ex∣perience spake [that the Ministers of the Gospel must pass through evil report and good, by honour and dishonour, yet keep their Integrity,] 2 Cor. 6.48. N.B. Hearing evil for doing well (said that Martyr) is writ upon▪ Heaven's Doors: Reproach is the rude reward of a Religious Righteousness. Hence Luther became proud of his Reproaches, saying, Superbus sio, quod vid eo nomen pessimum mihi crescere, &c. Paul easily wipes of these three Reproaches, answering, that 1. He had been always a Religious observer of the Law 2. He went devoutly into the Temple upon a Religious account. and 3. He never had taught any Rebellion against Caesar, nor acted any thing to disturb the Emperour's Go∣vernment, ver. 8. None of which affirmations his Enemies were able to disprove.

The sixth Remark is; Carnal polititians care not to consider oft times what is Righteous in it's own nature, so much as what is of use for their present purpose, be it right or wrong: as Fes∣tus here (like Felix before him) was willing enough to do the Jews a pleasure verse 9. with chap. 24.27. Paul probably perceived that Festus was now warping towards popu∣larity in asking [wilt thou go up to Jerusalem, &c?] Apparently inclining to favour the Jews because Felix had been displaced upon their complaints against him therefore would he merit their Opinion of him, by making this offer to Paul, whom he could not command to make the Jews his Judges being a Roman Citizen, therefore saith Paul to him, [I am now before Caesars Tribunal, whose Vice-gerent thou art, and who only ought to Judge a Citizen of Rome,] ver. 10. begging no favour but justice, Appealing to Caesar himself from this partial Judge, ver. 11. This he might challenge (from the suspicion of Festus) as his Roman priviledge and this he did for these Reasons, 1. To make Cae∣sar more favourable to himself, and to other Christians. 2. Because he apprehended it far more safety to himself, and to the Church: and 3. He was warranted by a Divine Revelation from Christ himself to make this Appeal, Acts 23.11. which extrrordina∣ry information of his going to Rome could not but be a mighty support, and strong con∣solation to him in his intervening conflicts; and Festus was glad of this appeal, that with∣out peril on the one hand, and ill-will on the other, he might quit his own hands of such an Intricate affair which he understood not, ver. 12.

The seventh Remark is; God will not be wanting to his Servants in straits, but will dispose of matters in order to their Deliverance, when it may conduce to his own glory, and their good. Thus it is here, ver. 13, 14, 15, 16, &c. King Aggrippa must come to congratulate Festus, who must declare the case of God's oppressed Servant to the King, how the Jews at Jerusalem desired Judgment against Paul, Indictâ causâ, with∣out a fair hearing on both sides, Festus must condemn this by the light of nature and of nations to be an unjust desire, and quite contrary to the Roman Custom especially against a Roman Citizen: by this means the wicked malice of the Jews was made manifest and Paul's preservation was provided for, yea and God's design of Paul's publishing the Gospel at Rome it self, (according to the Divine Revelation, Acts 23.11.) was likewise hereby promoted. Thus the Lord will be seen in the Mount, for his distressed Ser∣vants when it will have a tendency to his honour, he will raise up some Festus or other to open the oppressed man's Cause, as God did the Chief Buttler in the cause of Joseph, Gen. 41.9, &c. and Jonathan in David's cause, 1 Sam. 18.3. and 19.2, &c.

The eighth Remark is; 'Tis Notorious injustice in a Judge to pass Sentence of Con∣demnation upon a person unheard, and not permitted to make his best defence for himself, &c. This baseness was below the Roman Gallantry, while Pagans, v. 16. The accusers must stand face to face to the accused.

NB. The Roman manner was: The Accusers sat in those Seats that were at the left hand of the accused and his advocate at the right hand: The Plaintiff had three hours allotted him, the Defendant had six; and if he were cast, yet was he not given up to his Adversaries to be punished at pleasure (as those Jews would have had Paul here) but as the Judge appointed it. Nor was this manner of administring Justice only according to the excellent Law of the Romans, but also according to that more excel∣lent Law of the Jews (given to them by God himself) Deut. 21.4. Nay, the contra∣ry practice was against the Law of nature, and of all nations, yet such a Diabolical Spi∣rit of malice had so blinded the Jews, that as they had got Christ condemned when the Judge himself had declared him Innocent Luke 23.4. so they would have served his servant, the Apostle Paul here, for which attempt this Pagan Judge Festus reproves them, and the light even of nature condemnes them: Indeed such hath ever been the Devils malice against the servants of Christ, that in all Ages he pusheth on Impious

Judges into those precipitant practices of condemning them without any f••r Tryal or fully hearing their defences, well knowing the power of truth, that should it be suffered to be throughly scann'd he is very jealous his Kingdom would fall: Nichode∣mus saith, John 7.51, Our Law is otherwise, Deut. 1.17. and 17.8, &c. and 19.15.

The ninth Remark is; Pagans and Prophane persons have low, vile and undervaluing thoughts and apprehensions of the most high and Holy things of God: Here this Hea∣then Governor Festus calls the Religion and Worship (which was of God's own in∣stitution) most prophanely no better than by that contemptible name of Superstition, verse 19. as if it had been [Super statutum] above the Statute; and how slightly doth he also speak of our dear Redeemer, only stiling him [one Jesus] Alas! those Dunghil Cocks know not the price of that precious pearl (neither the Master, nor the Servant, and therefore do they vilify them in their vain imaginations and with their opprobrious Expressions, as is done here.

The tenth Remark is; Truth and Innocency shine forth more splendidly by the more opposition that is raised against them, from v. 20. to the end. Festus is offended to find the Church imbroyl'd with Questions (would to God it were not so now, &c.) he consults with Agrippa what to do; Agrippa desires to hear Paul (as Herod did to hear the Baptist, Mark 6.20. and to see Christ, Luke 23.8.) Hereupon Festus proclaims Paul's innoceny, and therein his own injustice, in not acquitting the innocent; Long delayed justice oft proveth more heavy than speedy injustice. Festus pretends he knew not by what rule or Judges Paul's case could be decided, but intends to force his return to the Sanhe∣drim (in favour of the Jews, v. 9.) had he not been over ruled by Paul's appeal to Caesar which Festus durst not deny. Thus the providence of God wrought all matters for Paul's Justification and for the Jews Just reproof; the Judge here had no Crime to inform Caesar of against Paul▪ &c.

CHAP. XXVI. Paul before King Agrippa.

THIS Chapter brings Paul to his third Tryal before King Agrippa, in order to send him from Caesarea to Caesar at Rome, which Festus durst not do without men∣tioning the prisoner's Crimes in his Mittimus, whereas he had as yet found no fault in him: Therefore must Paul be Try'd a third time to try what particulars could be pro∣ved against him, before King Agrippa, for Caesar's satisfaction: We have an account, Acts 25.23.24, &c. how the Court was call'd for, this third Tryal, to which Agrippa and Berenice came with great pomp, to whom Festus gives a publick Narrative of all Transactions past, and begs the King's Council about the appeal, and now Paul hath leave to make his Apology, Acts 26.1. which may be resolved thus:

It consists of three parts (1.) A Prologue. (2.) A plain and powerful plea. And (3.) An Epilogue.

1. Paul's Prologue, verse 2, 3. Is his acknowledging it a priviledge that he might plead for himself before King Agrippa, whose birth and breeding had been among the Jews, and therefore he could not but be accquainted with the Law and the Prophets, by which Paul desired to have his case determined, whereof the King was the most com∣petent Judge.

2. His Plain Plea consists of many Heads; 1. From the Innocency of his Youth, which he asserts from the Jews Testimony, ver. 4. and from his own Education, ver. 5. 2. From the state of the Controversy, about an Article of the Faith, the Doctrine of the Resurrection, wherein he reflected upon his Adversaries as unsound in the Faith for their denying that very principal of Religion, ver. 6, 7, 8. 3. From his former Pharisaism and Persecution of Saints, which he once thought was his duty and God's Service, verse 9, 10, 11. 4. From his extraordinary call by Christ to become a Con∣vert, Relating the Circumstances of time, place, witnesses and works, v. 12, 13, 14, to 19. and how it was not from any Levity of his own mind, but a Divine Compulsion car∣ried him out of his old Conversation, v. 19, 20. 5. From the injuriousness of the Jews to him, merely for yielding Obedience to this Heavenly Vision, ver. 21. 6. From his Experience of God's protection from all his persecutors, and therefore could not but in gratitude to God (who had hitherto preserved him) serve him with his best in the

work of the Gospel, v. 22. And 7. From the harmony of his Doctrine with Moses and the Prophets, &c. ver. 22, 23.

3 The Epilogue, occasioned by Festus's Rash Censure of him for a mad-man, v. 24. wherein he appeales; 1. To the Sobriety of his own Speech (having more weight than the words of mad-men.) And 2. To the Judgment of Agrippa, verse 25, 26. The upsho of all was, that those very Heathen Judges do again acquit Paul of all Crimes in their opinions, v. 31. To the great Condemnation of the malicious Jews.

The Remarks that may be raised from these Resolves. Are,

First, As the providence of God procured Paul a liberty to speak for himself; So the promised Spirit of God gave him ability of Speech, both were wonderful. So that an Adversary was not found able to withstand the power by which he spake, while he thus freely published the Gospel of Christ, and made not only his own case, but also the Christian Religion publickly known, &c. King Agrippa gave Paul a power to make his Apology, verse 1. tho' he sat not as Judge, but as one highly honoured by Festus: And the Apostle spake here (through the supplies of the Spirit of Christ, Phil, 1.19.) so Artificially, so effectually, with such evidence and demonstration in his own Vindication, that he plainly Captivated the Consciences of the whole Court (so far as to stop their mouths from contradicting him) and almost persuaded the King to turn Christian.

The second Remark is; It is a kind of happiness to have a fair hearing of our case and cause in the Courts of men: Thus Paul expressed it here, v. 2, 3. which was no sordid adulation, but a plain confession of the truth, for he could not but own it as his great advantage to make his Just Apology before Agrippa, who could not (by his birth and breeding) be altogether ignorant of those points in controversy (about the Messiah, the Resurrection, and the giving of the Holy Ghost) and however he must be a far more competent Judge of such matters, than that Pagan Judge, Festus, could be, who was an absolute stranger to the Scriptures. N.B. This Paul calls an happiness, hoping that, as the King had opened his mouth to make his Defence so he would not suffer any to stop it till he had done, being confident that Agrippa's opinion and Judgment could not but prevail much with Festus, while he pleaded for his own life, and there∣fore doth he principally crave the King's patient Audience, stiling it his happiness: yet Paul well knew that the true happiness is to find favour with God in the Remission of Sin. Ps. 32.1, 2. and assuredly had not God over-ruled matters, and Paul had not been so eminent by his sufferings, Agrippa (who came into the Court in such a princely pomp, Acts 25.23.) Especially Festus could never have vouchsafed him attention with so much silence and patience.

The third Remark is; A blameless life from our youth upward is a brave incourage∣ment when we come to suffer for Righteousness-sake: Thus Paul here, v. 4, 5. makes a confident appeal (as be had done to Caesar's Court so) to his accusers consciences, whether they could Justly charge him with any enormities while he was of their Strict Pharisaical persuasion: Hereby he vindicated his Christian Religion from the prejudice of the Jews who cast such calumnies upon Paul, as if he had imbraced Christianity as a subterfuge from the abuse of his Pharisaism in former times: This he wisely washeth off and convincingly urgeth, that it was not for any misdemeanors done by him, but for his imbracing the Christian Religion which had rendred him so odious and obnoxious to them. Now the Testimony of Paul's good Conscience was a strong cordial to sup∣port him in all these Tryals which he had before Faelix, Festus and King Agrippa, over and above his Divine Revelation.

The fourth Remark is; The Doctrine of the Resurrection is no incredible Doctrine: This Paul asserts, as the foundation of all Religion, which he calls [the hope of the pro∣mise] v. 6. for which the 12. Tribes instantly served God (and all little enough) to ob∣tain a better Resurrection, and everlasting life, verse 7. and for which Article of the Faith, those Degenerate Children of the 12. Tribes do (saith Paul) persecute me to Death: Yet it is a Credible Doctrine which Pagans (such as Festus was) and Sad∣duces ought not to deny, v. 8. and the Credibility of it is evidently Demonstrated: both by God's works of Creation, wherein God gave life to that which had it not before, therefore he can more easily restore life, where it once hath been: and by his works of Providence, seeing every spring is a Resurrection of Plants that seem dead in winter.

The fifth Remark is; The great ends and effects for which Christ did Institute and Commissionate a Gospel Ministry, are principally five, for working. 1. Conversion. 2. Faith. 3. Remision of sins. 4. Sanctification. And. 5. Salvation. N.B. All these

five be famously specified in Paul's Commission from a greater High-Priest (The Lord Jesus) to preach the Gospel, than the whited wall Ananias was, who had before given him a Commission to persecute the Preachers of it, and who now did persecute Paul for Preaching it, as Paul tells King Agrippa here, after he had given him the whole narrative of his wonderful Conversion, (whereon Remarks have been already made upon Acts 9.3, &c. And upon Acts 22.6. As also upon Acts 8.3.) from Acts 26.9, 10, 11, &c. to verse 18. where this excellent discription is: N. B. Now tho' these five great works of Conversion &c. be properly, and principally, yea only, the work of Christ (who alone can open the eyes of the blind both of souls and bodies, as he had opend Pauls, &c.) yet is he pleased to put this great honour upon his poor Instru∣ments in his ministry's, by whom he ordinarily works them, and hence are they called co∣workers with God. 1 Cor. 3, 5, 6. And 2 Cor. 6.1.

The sixth Remark is; How abominable it is, that among those that profess, them∣selves to be God's peculiar people, True obedience to the Great God should be reckon∣ed no better than real Rebellion and Treason against sorry mortal man: Thus Paul tells Agrippa, verse 19. the Jews (who pretend themselves to be God's peculiar people) can find no other fault in me, but that I durst not be disobedient to this heavenly Vi∣sion, but I preached the Gospel at God's command. verse 20, 21. from whose fury God hath hitherto preserved me. verse 22, 23. Intimating for his own vindication, that he had done nothing but what became a man grateful to God for his daily preservation, (which is not granted to nourish Idleness, but labour) as also, that the truths of the Gospel concern'd Agrippa, himself and all princes, as well as the meanest people, for all are one in Christ. Gal. 3.28. Col. 3.11.

The seventh Remark is; Carnal minds, even of mighty men, do pass very uncharitable Cen∣sures upon spiritual persons and things. Thus the Pagan Judge Festus Judged Paul a mad man verse 24. as the Captains did Gods prophet that came to Jehu. 2 Kings 9.11. and the Friends of Christ, did Christ himself. Mark 3.21. Nor can it be otherwise because of contrary apprehensions, for bad men call evil good, and good evil, Isaiah 5.20, 21. They blasphemously conceive the Gospel to be the foolishness of preaching. 1 Cor. 1.18 It seemeth so to them that perish, but to them that shall be saved, it is the power and wisdom of God, Rom. 1.16. 2 Cor. 4.3, 4. Therefore is it a most dangerous symp∣tome thus profanely to mistake and to distast the Gospel of Christ, as Festus did here, thinking that Paul had over-studied himself, and by meddling with matters too high for his Capacity, and too deep for his understanding, he had brought himself into a mad melancholy, so he broke forth into this idle and long Tittle-Tattle &c.

The eighth Remark is; 'Tis a blessed Attainment for a man to be master of himself when highly provoked, and to be regulated by right reason only, and not hurryed by unruly passions. Thus it was with Paul here, verse 25. making his answer with all meek∣ness, with due terms of respect to a Revileing Judge, wherein he well observed Solo∣mon's saying [a soft answer turns away wrath] Prov. 15.1. Festus had spoke truly so far as to say [Paul had much learning] for he was reckoned an excellent linguist, being skilful by his acquired learning, besides that infused by the Holy Ghost (in the Hebrew) Syraick, Greek, and Latine Tongues, well acquainted with the Pagan Poets, and a most fluent and Charming Orator, speaking and writing Greek in such a Compt, florid and ele∣gant style, so that Demosthenes's Orations are but dull pieces compared to some of his Epistles yet Festus was extravagant in censuring that [Paul's much learning made him mad] perhaps he might feel some strange Infleunce upon Paul's Discourse, and could not ascribe it to the Right cause, the Holy Spirit, but to the spirit of madness, &c. N. B. 'Tis true indeed Paul himself confesseth that he had been exceeding mad, in persecut∣ing the Truth, Acts 26.11. And there were some (besides this Pagan Governor) who Judged him as mad in preaching it 2 Cor. 5.13. and in pressing towards the prize which he now persecuted (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) Phil. 4.13. with as much eagerness, as ever he had persecuted or prosecuted the poor saints and servants of Christ, while he made havock of them, Acts 8.3.

The ninth Remark is; 'Tis likewise highly honourable and greatly comfortable when a prisoner at the bar can (beside the testimony of his own conscience) make a solemn Appeal to the consciences of his Judges, that he speaks nothing but the words of truth and soberness: Thus Paul makes his appeal 1. To Festus with all modesty, waving the reflection, he reviled him not (as Christ had taught him, 1 Pet. 2.23.) nor call∣ed him whited wall (as he had done Ananias the intruder into the High-Priest's office) but gives him his Noble Title tho' his person was unworthy, Yet for God's ordinance of magistracy's sake, mildly minding, him according to his own advice, 2 Tim. 2.24,

25, 26.) that his Conscience must tell him his discourse was not like as one distracted. And 2. To Agrippa, to whom he useth a most Rhetorical insinuation, v. 26, 27. which could not but leave a forcible impression upon his heart, persuading him, that he, being E∣ducated in Judea, could not but hear of the Life, Doctrine, Miracles, Death and Resur∣rection of Christ, &c. all which were done openly, John 18.20. and he could not but believe the Prophets.

The tenth Remark is; So convincing is the power of the Gospel, and the purity of its professors, that at the long run the Adversaries thereof are shamefully confounded, as here. 1. The King is convinced to be almost a Christian, v. 28 he is brought nigh God's Kingdom, yet so clogg'd with the world as (we do not find) he ever came there: which occasion'd Paul to wish (for Agrippa and all his auditory) all the good that was in himself (for the accomplishment of a true Christian) yet to be freed from all the evils that then were upon him, verse 29. 2. Festus is easily influenced by Agrippa to acquit Paul from the Crimes laid against him, yet he would not release him for fear of the Jews: And 3. the malitious Jews got nothing for all their travel, charges, and impudent importunity, but a being branded for a company of cursed Caitiffs, for their thirsting after the blood of the innocent in the judgment of so many honourable person∣ages: Thus are those wretches packed home to Jerusalem with a stigmatizing indelible opprobrious blot upon their names, and perhaps not without horrour of Guilt within their Bosoms: Notwithstanding all; those acquitters of Paul, like the Black-moor in the Bath, and the spotted Leopard, Jerem. 13.23. got no saving change by these Transactions.

CHAP. XXVII. Paul's passage to Rome.

THIS Chapter containeth Paul's Voyage from Cesarea towards Rome, which may be resolved into two General parts. 1. The Causes of his voyage thither. And 2. The Casualties that came upon him in his passage.

1st. The Causes were three, first, Efficient, which was a decree in court by the Judges, ver. 1. where his companions are named. Secondly, Formal, he must not travel it by Land, least the Jews should ly lurking in the way, to take away his life (according to their old Oath and Design) but he must pass by Sea, v. 2. Thirdly, Material, to wit, the places by which they passed from Cesarea, were Sidon, ver. 3. Cyprus, v. 4. Myra, v. 5, 6. Gnidus, ver. 7. and Crete, v. 7, 8.

2dly. The Casualties in the general was [sailing was now dangerous] towards the depth of winter, v. 9. more particularly they are reducible to three heads. 1. The Antecedents. 2. The Concomitants. And 3. The Consequents.

1st. The Antecedents are the procuring causes of all the sad casualties, namely, the Centu∣rion's too much obstinacy in rejecting the Apostle's advice, and his too much obse∣quiousness in receiving the Counsel of the Master and owner of the Ship, verse 10, and 11, 12.

2dly. The Concomitants are, 1. A contrary tempestous wind, verse 13, 14, 15. 2. The peril of the place, v. 17, 18. 3. The continuance of the storm for three days, v. 18, 19. 4. Heaving over board the lading & Merchandize. And 5. An utter despair of life, v. 18, 19, 20. in the eye of Reason, &c.

3dly. The Consequents, are the Catastrophe, or comfortable issue▪ 1. Promised by Paul, not only from his prophetick Spirit, but also from an angelical Vision, v. 21, 22, 23, 24, 25, 26. 2. Performed, through the use of ordinary means by night, as the casting of their Anchors, v. 27, 28, 29. The abiding of the Marriners in the Ship, v. 30, 31, 32. The taking of due sustenance to support nature in its strength after Paul had begged a blessing, v. 33, 34, 35, 36, 37. Then the second, unladeing of the Ship, v. 38. Lastly, what was done extraordinarily by day, v. 39, 40. and suffered, v. 41. The Ship is lost, yet all its crew saved, v. 42, 43, 44.

The Remarks from those Resolves are these;

The first is; The disposals of all men (both Saints and Sinners) are determined, as here [it was determined] verse 1. first By God himself the Supreme cause, Acts 23.11. and then by those Subordinate civil Magistrates, Festus, Agrippa, and others with whom the

Governour consulted concerning Paul's passing to Rome. All these great men seem to be self-condemned, in their acknowledging Paul's innocency, yet not setting him at Liberty; This neglect of Justice they do but varnish over with a pretence of Law ful∣ness and necessity, saying [he might have been freed, had he not appealed unto Caesar.] Acts 26.32. whereas the true secondary cause was, that they durst not do it for self-ends and popularity, for fear of the Jews, but the principal primary cause is here included [it was determined] otherwise by the great God, who disposeth all things according to his pleasure: For Paul's appeal to Ceasar did indeed bind them up only from con∣demning the prisoner till Nero had heard him, but not at all from setting him at Liber∣ty had they pleased, because Paul might have with-drawn his Appeal, and enjoyed his freedom, seeing Nero had not yet made those Sanguinary Laws, whereby the profession of Christianity became a Capital Crime: N. B. This is comfortable to consider, that even great men cannot do what they please against the Saints, but what the great God pleaseth.

The second Remark is; Saints do share with sinners in matters Secular and External: 'Tis said expresly [there were other prisoners beside Paul] v. 1. that must all be pack'd together to Nero's Court at Rome: They are mingled (the good with the bad) in the same misery: Time and chance (saith Solomon) happeneth alike to all, Eccles. 9.11. To the one as well as to the other, especially in common Calamities, for Hezek••ah's pride did contribute to the Babylonish Captivity (wherein the good Figgs were involved with the bad) as well as his Son Manasseh's Abominations: Tho' they be thus Jumbled together in this lower world; yet the Righteous Judge will at last place them in very different conditions in another world, Mat. 25, 34, 41, 46. And Luke 16.25. This may comfort us also.

The third Remark is; 'Tis a great comfort to the afflicted to have good Compa∣nions in their affliction: Optimum Solatium est Sodalitium: Comes pro vehiculo est, & So∣lamen miseris socios adhibere Doloris: Society is a Solace, a Comerad is a Chariot and 'tis a comfort to have Companions in misery. Thus it was a great comfort to Paul the pri∣soner here to have two such good Companions in this perillous passage, as were Luke (the holy Pen-man of the Acts and of the Gospel) and one Aristarchus, ver. 2. a man of some Note▪ being one of them that was laid hold on in the uproar at Ephesus, Acts 19.29. He was Paul's fellow-Traveller, Acts 20.4 and his fellow-worker also, Philemon v. 24. And now is become also his Fellow prisoner, Col. 4.10, 11.

Upon this account did David so sadly bewail the loss of his sweet Companion, his dear Jonathan. And Paul likewise counted it a singular mercy to himself that his dear fel∣low-Labourer Epaphroditus recovered from a dangerous sickness, Phil. 2.27. Yea and John found himself furthered by the Graces of his Elect Lady, 2. Ep. ver. 12.

The fourth Remark is; God raiseth up Friends to shew favour to his afflicted Servants, if not in sight yet in despight of their Adversaries. Thus Julius courteously treated Paul, the Captain was kind to his prisoner and gave him liberty to go unto his friend's to refresh himself, verse 3. This was a great favour from a Pagan Centurion to let him walk abroad into the fresh air (tho' with his keeper, as their manner was) to refresh himself, this had been Faelix's charge that Paul should be courteously handled in his former commitment, Acts 24.23. But it was an additional favour from God to find him friends in Sidon, such Saints as he could comfortably converse with, and such as he Received refresh∣ment from, even, needful accommodations for his tedious Voyage, &c.

N. B. There is much comfort in the Communion of Saints both in the Church Mili∣tant and Triumphant: This the Antient and the Modern persecutors labour to prevent by confining Christians to Islands and such retired prisons where they could not have access one to another: That it was now better with Paul, was of God who had promised him his presence, Acts 18.10. who indeed was with Paul, after a wonderful manner, in all his Sufferings: He all along experienced the truth of God's word, which he Records himself (from Josh. 1.5.) Heb. 13.5, 6. All this is writ for our instruction and comfort that we may (as Paul did) put also our trust in him who will not fail or forsake us.

The fitfh Remark is; The fittest Seasons ought to be well observed for all under∣takings sacred as well as Civil and Secular. Winter Journeys and Voyages are unsafe as well as uncomfortable: Hesiod hath a good rule [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A sit opportu∣nity is best in all things] and Solomon saith [there is a time for all things.] Eccles. 3.1, 17. and every thing is beautiful in its Seasons, v. 11. A season is that part of time which hath a beauty and Lustre upon it above all other parts of time: This Winter-Voyage (a∣bout our October) was unseasonable, For, 1. The wind was contrary, v. 4.2. They sailed but slowly for many days, v. 7.3. So that much time was spent to little purpose, verse 9. And 4. Sailing was now dangerous, v. 9. Having at that time little light, long nights, Thick

Clouds, dark weather, and raging storms; therefore Paul advised to winter in the fair Havens till March, but the Centurion. not knowing that Paul was inspired with a Prophetick Spirit, trusted the Master of the Ship in his own faculty before him, v. 8, with 10, 11, 12.

N.B. As all this holds true in the Letter and History; So it doth no less in the Spirit and Mistery: As, 1. How many spend, yea spill, their many days of the fair Summer of their youth before ever they bethink themselves of lanching forth towards the fair Haven of Heaven: This is deferred until the Winter of Old age (which Solomon calls an Evil age, Eccles. 12.1.) come upon them. 2. Whenever we set forth and in earnest do cry [have over for Heaven] we may be sure the winds will be contrary, as here. 3. Such as serve God instantly night and day (as they did, Acts 26.7.) yet do sail for∣ward but very slowly, for many days, as here. The Righteous are scarcely saved, 1 Pet. 4.18. That is, they have much ado to get to heaven. 4. We triffle away much pretious time, which is not only spent but spilt. We might oft-times bestow our time beter than we do. Cato held him a wise man who was able [tam otij quam Nego••ij Rationem reddere] to give an account of his leisure as well of his labour. The common complaint is, we want time; but the truth is, we do not so much want it as we do foolishly waste it. 5. Sailing to Heaven is alway dangerous (as here) we are set about with Pirats, Rocks and Quick-Sands. 6. How many (as here) will most believe them, who have the least skill when their Souls are like to suffer Ship wrack trusting more to carnal wisdom, than God's sure word of Prophecy. God saith, Believe the Prophets, so shall ye prosper, 2 Chron. 20.20. but men cannot be got to believe, till they come to feel, as Pharaoh did. There be many such Solomon's Fools (as those Mariners were) that will pass on and are punished, Prov. 22.3.

The sixth Remark is; Paul's Ship here gives a Graphical Description of the Militant Church, tossed with Tempests and not comforted in her Afflicted State, Isa. 54.11, &c. N.B. This Congruity is Various, As,

1. Both meet with unexpected disappointments: Thus they here did [supposing they had obtained their purpose, &c.] verse 13. being close aboard on the Shore, but immediatley an Euroclydon (call'd the Sea-man's Plague, and the Mariners misery) arose, caught the Ship up from Shore under its sole power, so that the Sails (not being stricken upon this Sudden surprize) had like to have overset her and the Mariners had no command of her with either Rudder or Anchor, v. 14, 15. Thus the Church (especially when the makes flesh her Arm) meets with stormy blasts which blows her from her supposed shore, drives her drift lee ward, and maketh many times the strongest Sinew of her Arm of flesh t•• crack, as former and latter ages know by smarting. Experience. God (and not man) must be the Churche's Arm every morning, Isa. 33.2. If not [Fallitur Augurio spes bona saepè suo.] Her hope oft fails by her mistakes, &c.

2. Both need under-girding. The Mariners first feared the Boat, lest it should be broke in pieces by the Storms beating it against the ship, verse 16. but next they fear the Ship's foundring, therefore they under-gird her with Cables to keep her sides close and tight together, verse 17. Thus the Church in a storm (when the blast of terrible ones is like an Euroclydon, or Tempest against her walls, Isa. 25.4.) needs her under∣girding by the everlasting Arms of Jehovah underneath her, Deut. 33.27. Thus the love-sick Spouse was under-girded, when Christ's Left hand was under her head, and his Right hand imbraced her, Cant. 2.6. and 8.3. The wounded side of that God-man (Christ Jesus) is the Church's Covert from the Tempest, Isa: 32.2. Mic. 5.5.

3. Both are brought to an hopeless Estate. How forlorn was this Ship here, when lighting her of Merchandise-Goods, &c. could not secure them, verse 18, 19. No Light of Sun or Stars to comfort them, no hopes left to save their lives, verse 20. Thus is it with the Church often, a great damp is upon her hopes, because a great death is upon her helps: There is no hope, Jer. 2.25.

N.B. The disparity lyes in this, that whatsoever wind bloweth, blows good to her, be it North or South, can 4.16. and herein is the Church happy.

The seventh Remark is; God delights to deliver those that are forsaken of all their helps and hopes of Deliverance: Thus it was here in the eyes of Reason and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as to the Natural Events from secondary causes; their case was desperate which made them part with their Goods to save their lives, yet all would not do, but they despaired. Then comes Paul to comfort them from God (who reserves his holy hand for a dead lift) verse 21, 22, 23, 24, 25, 26. wherein he, 1. Minds them of their misery which their Disobedience to God had brought upon them. Then, 2. He chears them up with assurance of their security from the good warrant of Divine Authority.

And, 3. He fore tells they must be cast upon a certain Island, which, when it came to pass, did (as by a sign) induce them to believe the Rest, all ordered by God not by chance.

The eighth Remark is; The wicked are delivered from Temporal destruction for the sake of the godly, who live among them and intercede with God for them: Sinners are saved, spared and favoured for the Saints sake: As here two hundred threescore and sixteen persons, verse 37. (all Heathens excepting Luke and Aristarchus) are saved for Paul's sake, verse 24. who had prayed for them, and had begged their lives of God, as Esther did the lives of her people at the hands of King Ahasuerus, Esth. 7.3. Thus God spared Zoar for Lot's sake, and at his prayer for it, Gen. 19.19, &c. And he would have spared Sodom for the sake of ten Righteous persons (could that small number have been found in it) at Abraham's prayer, Gen. 18.32. And there Abraham left begging, before God left baiting. N.B. Oh! what fools and mad-men are the wicked in seek∣ing to destroy the Godly, for whose sakes themselves are preserved. God saith to the Wicked concerning his Servants, as the Prophet once said to wicked Jeboram [surely were it not that I regard the presence of Godly Jehosaphat, I would not look toward thee nor see thee] 2 Ki. 3.14. One innocent person may deliver a whole Island from destruction, Job 22.30. What abundance of good does one holy man in a place; these hundreds of men fared better, both in soul and body, for one holy Paul's sake and means.

The ninth Remark is; The same God that ordained the end, oradined also means in tendency to that end; and therefore to divide assunder what God hath Joyn'd together (in neglecting ordained means) is no better than a presumptuous tempting of God. This great truth is here demonstrated by these divine words [except these ship-men (that were about to escape in the boat) abide in the ship, ye cannot be saved] ver. 30.31. notwith∣standing God's promise mentioned, verse 24. That they should all be saved, not be∣cause the will of God, or his power to save, or the truth and efficacy of his Promise did depend upon second causes, as if all these were made effectual only by a vertue from the means, whereas in truth the means are made efficacious only by a vertue from the will, power and promise of God: God is not tyed to them, yet ordinarily and usually he doth work by them, when he can work with them, that we may not neglect the use of them, that are ordained by him.

Thus David shall have the victory, but it must be by the means of an Ambush, 2. Sam. 5.19, 24 and man shall be nourished, but it must be by his labour, Psalm. 128. v. 2 Many more such Instances might be given: yet so, as God works all in all by those means, N.B. for the Grass, Corn, Trees were created by God, before he Created the sun, moon and stars, by the Influence whereof they now are and do grow. Some∣times God (to show his Soveraignity) doth work without means: It is all one to him, to save by few, or none, as well as by many, 2 Chron. 14.11. and his Omnipotency can work against means also, by Suspending the power and operation of natural causes, as when the fire burnt not, the water drownd not, the Rock yeilded water and the Iron swoom, the Sun went back ten degrees, &c. As God likes not to be tyed to means, so, nor that we, having his promise, should, in defect of the means, doubt of his pro∣vidence: God will be trusted, but not tempted by a willful neglect of due, lawful means. The care of the means belong to us, but the care of the end belongs to God: Whosoever neglects the means under any pretence of a promise, doth not rightly be∣leive in him, but plainly and presumptuously tempts him, &c. N.B. These mariners had been willing enough to make use of all other [means for their safety,] as under∣girding, unlading, &c. and [wishing for the Day] verse 29. (Oh! that we wished so much for the Day of Redemption) to make use of more means, yet missed in this, the means God required.

The tenth Remark is, God's Gospel-stars shine most in the night, and their splen∣dour is best seen in time of trouble: Thus was it here, while this Ship's-crew had a smouth sea, and a calm season, Paul lyes on the Deck as a poor contemptible prisoner neglected of all, but now, in this eminent danger, God makes him the only Counsellor and comforter unto this great company. Common calamity made them comply with that counsel and comfort which came from one in chains amongst them, Paul reproves them for rejecting his advice of wintering in Crete, v. 21. yet now the storm having becal∣med that refractory mind, they are mindful to follow his Direction, in taking some food (having had no set meal for fourteen days through the consternation & horrour of death, and in admitting Paul to become the Chaplain of the ship for craving a blessing and for praying to God for their farther preservation, verse 33.34, 35, 36, 37. yea and for

praising God also both for their safety hitherto, and for present sustenance, &c.

The eleventh Remark is; How willing are men in distress to part with all things for preserving their lives, which yet are but short and mingled with misery, Job 14 1.2. These sea-faring men are found here three times lightening their ship of her lading as, (1.) Verse 18. The merchandize is cast over board there. (2.) Verse 19. All the ships fur∣niture, for either ornament or munition and defence, &c. is heaved over also to make her draw less water, for fear of rocks and quick-sands. And now (3.) Ver. 38. goes over∣board the very wheat they had provided for their daily bread, being come to the same mind with the Philosopher in the like case, who resolvedly cryed in the same Act [better our goods perish for us than with us.] of heaving all over into the sea. N.B. What a wonderful work of God was here upon the hearts of those poor Pagans, thus to venture their lives merely upon the credit of Paul the prisoner's persuasions; They par∣ted with all they had to live upon, only upon his word, that they should want wheat no more in the ship.

The twelfth Remark is; God's delivering power is most gloriously manifest, in the most de∣plorable extremities, as here. 1. In their desperate running the ship a shore, hoping to save their lives, verse 39.40. Through many tribulations we must enter into the kingdom of God, Acts 14.22. and 2. Tim. 3.12. Paul experienc'd what he taught for a truth here: God preserves his people, brings all safely off at last, but it is by storms and tempests, and it may be we must suffer shipwrack of all, in this world first, and then be delivered, as here. Oh! let this God be our God, for ever and ever, Psal. 48.14. God teaches the mariner his Art, as well as the husband man his, Isa. 28.26. and all men theirs. 2. In running a ground where two seas met that broke the ship. Ver. 41. Our last encounter at death will be sharpest, as theirs was here at shore. 3. In counselling to take away his life for whose sake theirs were saved, verse 4.2. This is the common lot of Christ's ministers who look not for their rewards below, Luke 14.14. 4. In put∣ting it into the centurion's heart to defeat that barbarity and to save him for whose sake himself was saved, verse 43. 5, In Gods performing his promise to a Tittle, they all were saved (even the souldiers that make it a play to kill men, 2. Sam. 2.14.) Verse 44. Thus God's goodness overcomes man's badness reserving them for afterward, if not led by it to repentance. Oh! that men would praise God, Psal. 107.15. for his goodness, none can deliver after this manner, Daniel 3.29. per Angusta ad Au∣gusta. God brings through misery to felicity.

CHAP. XXVIII. Paul at Malta and Rome.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

That,

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

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

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

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

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

The Supplement after the last of Acts 28. CHAP. XXIX. A Scripture account of Paul, while at Rome, &c.

VVHERE Luke the Evangelist, tho' guided by the good Spirit of God, yet thought it his duty to desist from giving any farther account of the History of the Apostles Lives and Acts, and more especially of the Apostle Paul's, with whom he was a constant companion in Rome; There must I begin this my Supplement.

N.B. Wherein, because Ecclesiastical History (having only an humane Testimony) is found both various and uncertain about the lives and deaths of the Apostles; there∣fore I shall not dare to confine my following Discourse unto what is Recorded by Nicephorus, Eusebius and others, from whose Conjectural Relations nothing can be positively and with undenyable evidence asserted. N.B. Now that the Sequel and Supplement of this Apostolical History may be as Harmonious, Homogeneal, and Sym∣bolizing with the former foregoing twenty eight Chapters, as the matter may admit, I have thought of this Expedient, to bottom my Assertions still upon such Historical

Hints as are found scattered here and there in the Sacred Scriptures; namely, in the Canonical Epistles of the Divinely Inspired Apostles themselves, which they wrote upon several occasions as they were guided by the Holy Ghost to give an infallible Account. N. B. Hitherto we have had lent us by the Lord a Divine Clew of Thread to lead us through this vast Labyrinth of writing the History of the Apostles Lives so far as Luke (who wrote their Acts, so called) hath led us, which Book of the Acts might as well be called [The Wonders of the Apostles] considering what Wonders it containeth, not only such Wonders as were wrought by the Apostles, but also for them, to deliver, preserve and incourage them in their prodigious Apostolical Work: Insomuch as all the Attempts both of the Tempter himself (the Red Dragon) and of all his many and mighty Tools (which he imployed) for silencing the Apostles, and for stopping the progress of Christianity (which was every where spoken against, Acts 28 22.) were confoundingly disappointed. N.B. We may well therefore call that History of the Apostles (not only the Acts, a name wherewith that holy Pen-man Luke & the Apostles themselves modestly contented themselves, but also) the Wonder of Wonders, wherein the Truth and Power of God did so wonderfully appear, that the Gospel should be so irresistibly propagated by them, when all men generally, both Jews and Gentiles, in all Places, and of all Ranks, both Princes and Peasants opposed it: So that the Doctrine of Christianity (which the Apostles taught) had the multitude, the Powers and Autho∣rity, the Wisdom of the whole World, yea, and if all the seeming Sanctity that then was in the World, to wit, among the Jews, all these every where were against it▪ Christ was a Sign spoken against (as was foretold of him, Luke 2.34.) in all places by all people. N.B. Now what could rationally be expected in such a desperate case and concern which the Apostles undertook and entred upon, but that every natural man would at the least suspect that which all the World so generally condemned. Not∣withstanding all this universal opposition, yet did the Gospel prevail, and run through the World like a Sun-beam; yea and did so much, so universally, and so constantly flourish in despite of both Angry Men, and of Inraged Devils, that indeed this became by the mighty Power of God, no less than a wonder of Wonders. N.B. Now, wa∣ving Ecclesiastical History, let us still stick to the Sacred Scriptures, so far as they give light to this Apostolical History. Re-assuming the passages of Providence that attended Paul after his coming to Rome.

The first Remark farther concerning Paul is; His writing several Epistles during his Im∣prisonment at Rome to several Churches and Persons. Luke (who accompany'd Paul to Rome (as appeareth by his phrase [We] all along, Acts 27. and more expresly in Acts 28. [And when we came to Rome] verse 16, &c.) gives no farther account of him, but only of his lying a Prisoner there for two whole years; and Preaching, &c. Acts 28.30, 31. N.B. As it cannot be supposed that Paul spent all this two whole years time in his Preaching work (for this would have wearied hoth himself and his Auditors) but that there must be a due Interval betwixt one exercise and another (not so much for his private Preparations in his Study, because he had an extraordinary Apostolical gift, &c.) So nor may it be imagined that such an Indefatigable, Labourer in God's Vineyard could carelesly omit the Improvement of his [Horae succisivae] or spare hours in this two whole years time, and therefore 'tis no more than rational to affirm, that during this his long Confinement, he wrote sundry Epistles, &c. as above. But beside the rationality hereof, some Scripture-Light may confirm it.

Note. As 1. His Epistle to the Galatians he wrote from Rome; this is render'd the more probable, (1.) From the Postscript of that Epistle [unto the Galatians written from Rome] tho' this be no part of the Canonical Scripture (for in other Postscripts to some other Epistles there are manifest mistakes) yet the most Learned do concur that this Postscript is Historically true; and that not only because the Greek, Syriack, Ard∣bick, and divers other Translations do generally date it from Rome (tho' Beza date it from Antioch, and Erasmus from Ephesus, both upon conjectures only) but also because of Paul's own expression in that Epistle [Let no man trouble me (about the marks of Circum∣cision) for I bear in my body the marks of the Lord Jesus] Gal. 6.17. where he calls his suffering Imprisonment for the Testimony of Christ and his Gospel, the marks or brands wherewith the World stigmatized him, which were not his Burdens, but his Trophies, boasting better of them than the false Apostles could of their Circum∣cision: Here's some Scripture-Light, &c.

The second Scriptural Hint that gives light to this Assertion, is, that the Apostacy of the Churches which the Apostle taketh to tax sharply in this Epistle to the Galatians, telling them that they were bewitched, Gal. 3.1, &c.) must be about this time, for 'tis said

[when Paul had spent some time in Antioch, he went over all the Countrey of Galatia (formerly call'd Gallo-Graecia) strengthening the Disciples] Acts 18.23. This was about two years after he was forbidden to Preach there, Acts 16.16. but now he had liberty to plant the Gospel there. Now there must be a due time allowed for the Enemy to sow his Tares, by those Judaizing false Teachers, who had corrupted the Doctrine of Christ in their pressing the necessity of Circumcision, and Preaching Justification by the Works of the Law, &c. This being the occasion of Paul's writing, &c. casteth it probably upon this time.

Note 2. At this time also Paul wrote from Rome his second Epistle to Timothy, where∣in he intimates that Epidemical Apostacy of the Churches afore-mentioned, which he calls a spreading Gangreen or Canker, 2 Tim. 2.17. Paul was then a Prisoner at Rome, 2 Tim. 1.8. So he wisheth Timothy not to be ashamed of his Bonds, but come to him (with sup∣plies) from Ephesus before Winter, 2 Tim. 4.9. Paul tells him how all those of Asia had de∣serted him, 2 Tim. 1.15. and 4.16. which could not but perplex the good Apostle when all his Friends forsook him in that eminent peril (but of this more afterward in his Tryal;) therefore he tells Timothy, he had the more need of his company: This was at Rome, 2 Tim. 1.17.

Note 3. And then he wrote that Epistle to the Ephesians, for he was a Prisoner when he wrote it, Ephes. 3.1. and that for the Gentiles, because the Jews hated him for be∣ing the Apostle of the Gentiles, and for his equalling them with the Jews in all Privi∣ledges of the Gospel, therefore they ran him into a Prison at Rome; and the same Tychicus, who was the bearer of that Epistle to Timothy, 2 Tim. 4.12. was the bearer of this Epistle to the Ephesians, Eph. 6.21. to confirm them in the Mysteries of Christ.

Note 4. And he wrote then that Epistle to the Philippians in his own name, and of Timothy's also, who was now come to him (in his second year of Imprisonment) ac∣cording to his abovesaid Appointment. This Church had sent Epaphroditus to visit Paul a Prisoner with a Present, Phil. 1.1, 7, 13, &c. This Messenger falls sick in Rome, his Sickness was Paul's Sadness, but his Recovery was as great a Joy to him, Phil. 2.25, 26, 27. and he returning to Philippi, he brought this Epistle both to confirm and comfort them in the Faith.

Note 5. And then he wrote that to the Colossians, who had likewise sent Epaphras with a Present to him, Col. 1.7, 8. whom he commends in this Epistle, Col. 4.12. from himself and Timothy (still with him) verse 1. Col. 1. for the Rooting up those weeds, such as the Mediation of Angels, Jewish Superstitions, &c. and for confirming them, &c. This was sent by Tychicus and Onesimus, Col. 4.7, 8, 9. Mark was now with Paul, v. 10.

Note 6. By the same Messenger was that to Philemon sent also; for he was a Colossian, Philem verse 2. compared with Col. 4.9, 17. Paul was Aged and a Prisoner when he wrote that Epistle, verse 9, 10. Paul useth pregnant Oratory here to Reconcile the Master to the Servant. The five first years of Nero had Moderation. Paul abides long a Prisoner, and visits with Letters when he could not in Person.

The second Remark concerning the Apostle Paul is, the Tryal he underwent at Rome, when he appealed to Caesar.

Note 7. This brings in the last Epistle which Paul wrote, namely, that to the He∣brews, whereof that he was the Author, all the most solid Writers do universally con∣cur, because it (1.) Expresseth his being in Bonds, Heb. 10.34. and 13.19. with Col. 4.18. (2.) His well-known Companion Timothy, Heb. 13.23. with Col. 1.1, &c. (3.) The Author of it was in Italy when he wrote and sent it, Heb. 13.24. (4.) Peter calls it Paul's Epistle, 2 Pet. 3.15, 16. wherein Paul confirms what Peter taught, as Heb 6.2. and 10.26, 27, &c. And (5.) It hath the Signal by which he declared all his Epistles are to be known, Heb. 13.25. And (6.) It bears a clear Harmony with the rest of his Epistles; N.B. Yet doth he not prefix his Name, seeing the prejudice which the Jews had against him might hinder its Reading or Reception; nor doth he stile them (that he wrote to) Jews, but Hebrews, a more acceptable name, as descending from Heber by Abraham, Gen. 14.13. and a name used, Acts 6.2. for Jews. N.B. As to Paul's Tryal before Nero, that Monster of Mankind (who Ripped up his own Mother Agrippina's Belly, that he might behold where he lay in her Womb after his Concep∣tion.) This Epistle to the Hebrews gives us (at least) an account of the happy Issue there∣of in those words [Know ye, that our Brother Timothy is set at liberty, with whom, if he come shortly, I will see you] Heb. 13.23. N.B. As this passage doth plainly discover that the Postscript of this Epistle is supposititious; for had this Epistle been sent by Timothy as the Postscript saith) it was altogether superfluous to tell them that he was set at liberty. So on theother hand, these words do intimate the time of Paul's writing

this Epistle most likely after his appearing (by vertue of his appeal to Caesar) be∣fore the Emperor Nero at Rome, and a little before the first of the ten primitive bloody persecutions, seeing he in that Epistle tells the Hebrews that [they had not yet resisted unto blood] Heb. 12.4. which soon followed, tho' they had suffered much before, Heb. 10.32, 33, 34. N.B. Beside taking the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] as it relateth to restrain, then it imports that Timothy had been a prisoner (suposed for his familiarity with Paul, as Epaphras and others we••e upon the same account) but now was set at Liberty, and so was Paul also, who was ready to come along with him, when he should come to them, which presupposeth that Paul had then made his appearance before Nero-Caesar, and was acquitted: N.B. But besides this passage in the Epistle to the Hebrews, there be other Scriptures that give us a fuller account hereof: As, 1. That in the 2 Tim. 4.16. [At my first Answer no man stood with me, but all men forsook me, I pray God that it may not be laid to their charge] and therefore he orders Timothy to hasten his coming to him, v. 21. looking on him as a fast Friend when all others failed. From this may be observed:

(1st.) That tho' the phrase [At my first answer,] seems to imply that Paul made more Apologies than one, and so made more appearances than this (as the Postscript understands it; making also Timothy a Non-Resident Bishop) yet it only intimates that at the very first pinch and appearance of danger. All the Christians there (that should have been his assistants) started from him, and left him to plead for himself, among whom was Demas, verse 10.2 Tim. 4. who sculked away to Thessalonica out of the reach of Rome, when he saw this Tryal of Paul to be of a very doubtful issue.

(2ly.) Observe, It is not sufficient for us to maintain the truth our selves, but we ought to assist such as stand up for the truth, and not shrink from them when they are in trouble for it, and need our assistance: Thus all Paul's Friends sinned in shrinking from him through weakness and humane frailty, therefore he begs of God, that he would grant them a remission of that Sin.

(3dly.) It was a very sad Circumstance in Paul's sufferings, that, when he had ap∣pealed to Nero himself, and when Nero himself in the Court of Rome heard his cause and defence, none of the Church that was at Rome, nor any of those that were of his own Retinue durst own him (through a fright) or stand by him in so signal an encoun∣ter, and in so eminent Danger: where his very Christianity was Crime enough, for which to be executed: And Paul himself did read his own death near, even in Nero's Temper, v. 6.2 Tim. 4.

(4thly.) Tho' men failed Paul, yet God failed him not, but stood by him, 2 Tim 4. verse 17. and made him able to plead his own cause so powerfully that he was deliver∣ed out of the Lion's mouth, namely, from Nero, so called (as Tyrants and persecu∣tors of the Church have frequently in Scripture that name of Lions put upon them, Ezek. 19.2. Psal. 35.17. and 91.13. Pro. 28.15. and Jerem. 2.15, 47.) N.B. God is never so sweet and so seasonable to his Saints as in the day of their deepest distresse God loves to help those that are forsaken of their helps and hopes.

N.B. The next Scripture that giveth light herein, is, those passages in that, Epistle to the Philippians Ph. 2.21. where, at this time of his imprisonment, also he complains, that [all seek their own and not the things of Jesus Christ] just like [all forsaking him, &c. 2 Tim. 4. verse 16.] then he goes on, verse 23. [Hoping to send Timothy presently to them, so soon as I shall see how it will go with me] He could not as yet spare him to accompany Epaphro∣ditus, until he came to a certainty, what would be the Issue of his present impri∣sonment, telling them withal, that he had sat down & counted the cost of Godliness, and cast it up thus, that he had made up a total Resignation of his own will into the holy will of God (according to Acts 21.13, 14.) comforting himself and them with those few Considerations. As,

(1.) That hitherto his confinement had fallen out for the furtherance of the Gospel, &c Phil. 1.12, 13, 14. Tho' the Devil designed it for the hinderance thereof, yet through the over-ruling providence of God so ordering it, he had Liberty two whole years, and opportunity of Teaching the things of Christ, whereby his Chains of Iron became a greater honour to him, than were those Chains of Gold, which King Agrippa, the Emperor Nero, or any of his Judges wore with so much Ambition, therefore would he not have them discouraged, but comforted, as the Corinthians were, 2 Cor. 1.5, 6, 7. Acts 5.41. James 2.2. It was matter of Joy to him, that all Nero's Court began to ring of his sufferings, seeing their inquiry after the Cause thereof gave occasion to impart some Notions of Christ to them whereby some of them, were Converted, Phil. 4.22.

(2.) He lets them know that, supposing the worst, though his imprisonment should

determine in his death, and that he should then be offered up a Sacrifice, yet as this would be his own advantage, so it could be no dis-service to their faith, Phil. 1.21. and 2.17.18. if it should be thus sealed with his blood.

(3.) Yet was he persuaded (either by a Prophetick Spirit, in a Revelation, or by the Sanctifying Spirit, strengthening his Faith) that as his prison had been his Ark of safety for two whole years, so now, that he should be delivered out of the mouth of the Lion and restored to them, to confirm their Faith farther with his personal presence, writing thus to them [And having this confidence that my still abiding in the flesh is more needful for you; I know that I shall abide and continue with you all for your furtherance and joy of Faith.] Phil. 1.24, 25. and again [I trust in the Lord, that I also myself shall come shortly] Phil, 2.24. designing to follow Timothy to them.

Another Scripture which gives light, that Paul weathered out this point, and was restored to his Liberty in despight of the Lion, after so long imprisonment, is, Philemon verse 22. [but withal prepare me a Lodging, for I trust that through your prayers I shall be given to you.] This accords with Phil. 1.25. and 2.24. Paul had long longed to visit the Christians at Rome, and had prayed for a prosperous Journey thither, but had been long hindered, Rom. 1.10, 11, 12, 13. and 15.22, 23. yet was he brought to Rome by such a way as he little dreamed of. Little thought Paul, that when he was bound at Jerusulem and posted from one prison to another, that God was now sending him to Rome, his longing for it might be one cause of Paul's making his appeal to Rome, Acts 25.10, 11.12, N.B. Now God sent him, and very safe, with a great Convoy to Cesarea, and from thence with a great convoy (God's own protection) notwithstanding both the Shipwrack and the Viper, as safe to Rome: N.B. God goes oft another way to work for granting our desires, and for doing us good, than we could imagine. Paul lyes prisoner at Rome two years, at the end of that term, he is set at liberty, bespeaking his Lodgings for him at Coloss where Philemon was a Minister (call'd Paul's fellow-labourer, whose wife was Apphia named before Archippus another Minister, Col. 4.17.) whose house must be now Paul's Lodgings, Philemon, verse 1.22. Thus have we a full account of Paul's confi∣dence, that through the Church's prayers for him (both at Philippi, and Coloss) he should have again his freedom to come amongst them, and therefore provides to remove his old Lodgings from Rome as a prisoner, unto those Cities of Greece as a free man again, which most probably he did: N.B. So that if we trace Paul's hopes and intentions (as they are expressed in Scripture) we shall find him purposing to go to Philippi first, Phil. 2.23, 24. Nay, yet farther to Coloss, Philemon, verse 22. but still farther than both e∣ven into Judea (from whence he was sent prisoner to Rome) Heb. 13.23. Telling those Believing Jews of Judea (which was the seat of the Circumcision, and the proper center of the whole circumference of those dispersed to whom James, John and Jude wrote their general Epistles, &c.) that so soon as Timothy was set at Liberty, and was come to him, they would both come together into those parts to visit them: we are not told how long Timothy staid from Paul, or where Paul was when they met together. N.B. Paul mentions an intention he had of taking a Journey into Spain, Rom. 15.24, 28. But this intent being long agoe, and he being hindred hitherto, either by the Evil Spirit, as 1 Thess. 2.18. or by the Holy Spirit otherwise disposing of him, as Acts 19. v. 6, 7. or by other intervenient yet important occasions, as Rom. 15.22, 23. or by his own infirmities through scourges, &c. or by the urgent intreaties of others, as Acts 10.48, and 16.15. and 28.14. N.B. But now he found some urgent causes of steer∣ing his course another way, for the Apostacy he heard of in the eastern Churches plainly declared to him, that there was more need for him to hasten thither than to go west∣ward: So that tho' this Journey into Spain was really intended, yet is it generally con∣cluded, that he was prevented of it: Man's way is not in himself, Jer. 10.23. but is over∣ruled by God, Prov. 16 9. However 'tis conjectured that Paul, after this rele••se, left Rome and preached in Italy till Timothy came to him: What became of this Apostle or Timo∣thy the Scripture gives no farther light after this that he was restored to the Churches (which he had planted) for some years, but an attempting to trace him farther (without Scripture light) is the way to lose our selves.

A Scripture Account next of James, Peter, Jude and John, after the last account of Paul. CHAP. XXX. First of James and then of the rest.

THIS Chapter containeth the Lives of the other Apostles, so far as the light of the sacred Scriptures doth lead us, waving all other narratives from more uncertain and fallible hands (the most of which may be marked for monkish evaporations, and the frothy exuberancy of wanton brains, &c.) And sticking still as close as we can to the infallible guidance and conduct of the word of God wherein we have yet some farther account of four Apostles, namely, James, Peter, Jude, and John, in their Aposto∣lical Books. N.B. The first is James, who wrote the Epistle of that name: Not he that was the Son of Zebedee, Matth. 10.2. who was slain not long after Christ's Ascension by Herod in Jerusalem, probably long before any of the Apostles began to write any of their Epistles, Acts 12.1, 2. But he who was the Son of Alpheus, Matth. 10.3. Call'd James the less, Mark 15.40. And the Lord's Brother, Gal. 1.19. (As being of Kin to his Family) and reckoned with Peter and John as a principal Pillar, Gal. 2.9. Who succeeded his martyred name-sake (James the Son of Zebedee that Thundering Brother of John,) In his Apostleship at Jerusalem. N.B. And sat President of the Council there, Acts 15. And concluded it there (not withstanding the presence of Peter) which had been no better than an usurpation, had the supremacy been solely belonging to Peter as the Romanists affirm. N.B. This James was the Residentiary A∣postle at Jerusalem for many years, and wrote his Catholick Epistle but a little before his own Death, and when the Destruction of Jerusalem and of the Jews drew nigh, as ap∣peareth by those two Expressions he useth in that Epistle, to wit, [the coming of the Lord draweth nigh, and behold the Judge standeth before the door,] James 5.8, 9. Wherein be intimateth, that the vengeance of God upon that City and People (for killing Christ, &c. Which is foretold by our Saviour at large, Matth. 24.) did now approach very near. N.B. As this Apostle, being the Minister of the circumcision in Judea, could not but be mostly look'd upon with a malicious eye, by the bloody perse∣cutors of the Gospel there, so he could not but observe with his own eye, how those presaging signs (predicted by Christ, Matth. 24.) grew on apace: He lived to see false Prophets arising, iniquity abounding, love waxing cold, a betraying and undo∣ing one another, &c. All fore-runners and forewarders of that approaching Destructi∣on, from whence he could not but certainly conclude that the Judge was at the door, and that particular Judgment day, wherein Christ would render vengeance on, and avenge the quarrel of Innocent sufferers, upon Tyrannical persecutors. The whole Jew∣ish Nation being now got to the very height of Rage against the Gospel and the Believers of it to the very depths of suffering for it, therefore doth he properly direct his Epistle to all the twelve Tribes scattered abroad (as the Lord had threatned them, Deu. 28. verse 64.) Wherein he comforts the persecuted, Chap. 1, &c. But denounceth a dire∣full doom against the persecutors, Chap. 4. and 5. His insisting upon that point of pro∣fessors animating their faith by their works, makes it more than probable that this E∣pistle was wrote after these Epistles of Paul were written, wherein the Doctrine of free grace is so strenuously asserted; James observing how that wholesome and com∣fortable Doctrine concerning free Justification, by faith without works was at that time perverted, by a licentious and sensual sort of Professors (rather Libertines than Christi∣ans) makes his remedy suitable to their malady. And chiefly endeavours to reform manners correcting the extravagancy of those loose coats. Thus they that would make straight a crooked stick do bend it the contrary way to its own crookedness; And thus (as Augustin says) this Apostle did, seeing some turning the grace God (which Paul had preached) into wantonness: He presses the point of works thus far as to justi∣fy their faith by their works or their faith could never justify their persons, and that their Religion was vain, if their practice contradicted their profession. N.B. Paul wrote

to a people many times of a Pharisaical temper, who, of themselves lay too much stress upon good works, and therefore might he (in the wisdom of God given him) look upon it as superfluous to press Pharisees to a necessity of good works: but James wrote to such as were loose professors (who relyed too much upon a bare Historical faith which is found in Devils. James 2.19.) And who neglected the fruits of a saving live∣ly faith to bring them forth, but turned the Doctrine of Grace into an occasion of Licentiousness. Therefore doth he so sharply tax that notorious abuse, and insists more fully on matters of practice; the Doctrine of Faith having been so largely inlarged upon by other hands: N. B. Eusebius (out of Egesippus) Relateth how this Apostle James suffered Martyrdom at Jerusalem by the then outragious Jews, who threw him down from the top of his Pulpit (some say from the pinnacle of the Temple) and then knocked him on the head with a Fuller's Club (as Abet was by Cain's) in the ninth year of Nero. The destructive wars of the Jews happening in his twelfth, Joseph. de boll. Lib. 2. Cap. 25. And his Antiqu. Lib. 20. Cap. 8.

The second Apostle next to James in order of Time to be discoursed of, in this Supple∣ment of the Lives of the Apostles, so far as Scripture-Light still leads us, is Peter, who is likewise named after this James the less (last mentioned in this Relation) Gal. 2.9. which order of placing these two Apostles doth spoil the Papists Argument for Peter's Primacy. Concerning Peter the Scripture mentioneth little of his Motions and Actions after his Deliverance from Prison by the Angel, who somewhere absconded till the Angel had also destroyed Herod who had imprisoned him, Acts 12, &c. Then he ap∣peaned at the Council held at Jerusalem, Acts 15, &c. After that no more is mentioned of him in the Book of the Acts of the Apostles: Yet mention is made of his Motion from Jerusalem to Antioch after this, Gal. 2.11, &c. where Paul withstood him to the face, because he was to be blamed, &c. N.B. That this happened after the Council at Jerusalem, is apparent from the place and time of this Contest; for (1.) The Place was Antioch: And (2.) The Time was while Barnabas was with Paul; now Paul and Barnabas came from Jerusalem to Antioch with the Decrees of that Council, and at Antioch Barnabas parted from Paul (as hath been related in Acts chap. 15.) after which parting we never read of their being together any more; while Paul and Barnabas were together at Antioch, Peter came thither; N.B. From whom Paul was so far off, like one ta∣king Instructions from him, as from a Superiour, that he withstood him to his face, which would have been unmannerly, had Peter been the supreme Apostle, and had Paul given no better place to his President and his Better; as holy Bradford phraseth it. Paul re∣proves Peter, and that publickly, for his dissimulation, and halting betwixt two Opi∣nions (as Elijah had reproved the Seed of Halting Jacob, Gen. 32.31. 1 Kings 18.21.) for before the Jews (who were Christians, yet zealous for the Ceremonial Law, Acts 21.20.) came from James at Jerusalem to Antioch, Peter had freely conversed with the Gentile-Christians at Antioch, and had eaten of such meats with them as were prohibited by the Law of Moses; but after those Zealots came, Peter withdrew from Communion of that Gentile-Church, out of fear of displeasing those zealous Jews by the lawful use of his Christian Liberty, lest they should upon their return to Jerusalem raise up the Rage of the Jews against him by their Reports. N.B. When Paul saw how Peter made not straight paths to his feet, lest that which was lame be turned out of the way (as Paul saith, Heb. 12.13.) not walking with a Right foot, Gal. 2.14. but giving a great scandal to the Gentiles, and no small blow to Paul's Preaching (who had taught the Abolishment of Ceremonies, and freedom from the Mosaical Yoke) by his warping from that plainness and simplicity which the Gospel required, Paul rebuked Peter be∣fore them all, &c.

The Remarks upon this History are these; First, That the Scriptures ought to be searched (according to Christ's command, John 5.39.) that the Sacred Stories concerning Christ's Apostles may be gathered up and Recorded together, so far as the most wise God was pleased to Reveal them. What is not Recorded in one place, may be found out in another, by comparing one place of Scripture with another, as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] (Acts 9.22.) signifies, a Metaphor borrowed from Builders, who Erecting their Fa∣bricks, do sit one piece or part of their work to another, and then bring them and joyn them together, finding each part then perfectly agreeing with the other, &c. Thus Paul did prove there that Jesus was the Christ, by quoting the Promises and Prophe∣cies of the Old Testament, and comparing them with God's Performances in the New, &c. And thus must we supply out of the Epistles what Luke hath not related in his Acts of the Apostles.

The second Remark is; That the sins of Teachers, are the Teachers of sins. Great mens faults go as seldom unaccompanied, as do their persons. The dangerous consequence of the miscarriages of men eminent in the Church (as well as in the State) is evident here in Peter's Prevarication, which had many Aggravations, for not only those Chri∣stians who were Members of the Church at Antioch (being Native Jews) followed Peter's Pattern, but also Barnabas (Paul's Felow-labourer, and Joynt-Commissioner with him to bring the Decrees of the Apostolical Council about that very case of Non∣Compliance with Legal Ceremonies) joyned with Peter in the same Hypocrisie (as the Original word is) Gal. 2.13. What need then have we to prove all things? 1 Thes. 5. v. 21. seeing good men, yea, great men may seduce us: And how cautelous ought those that are good and great to walk uprightly, lest by their warpings (which are of the worst sort) they become seducers of others.

The third Remark is; The plaister ought to be so broad as is the wound. Peter had preva∣ricated publickly before them all, and therefore is Paul's Reproof of Peter's Offence accordingly; according to what Paul taught Timothy, 1 Tim. 5.20. The salve must be as wide as the sore. Peter here feared not Danger so much as Offence, and herein he had not done amiss, but that in avoiding a lesser scandal, he falleth into a far greater; and Peter's practice proved a compulsion to make others, yea eminent Professors, to comply with it. The company we keep do in some kind compel us to do as they do; and because what Peter did, was not done privately, so as to offend some private per∣son only, but it was done openly, whereby the Church of Antioch was offended. N.B. Therefore Paul reproves him openly, tho' Baronius be as bitter against Paul for so doing, as ever Paul was against Peter for this foul fault: And Bellarmin shifts this off, saying, that it was not Peter but Cephas, who was one of the Seventy Disciples. Whether Peter made his next Motion from Antioch, the Sacred Writ mentioneth not: Yet have we upon Divine Record two Epistles writ by Peter, which do indeed give us further light concerning Peter's Life and Actions after his being (as aforesaid) at Antioch, as ap∣peareth by these Remarks.

The first is; The place where Peter was when he wrote these Epistles: His first Epistle Chap. 5.13. Gives us an intimation that he was in Babylon of Chaldea. N.B. When Cyrus made proclamation of leave to the Jews (after their 70 years Captivity) to return into their own Land, multitudes of them found themselves so well seated and accommodated in Babylonia, and in continuance of time they were so naturalized to the Countrey of the Caldeans, that they refused to Remove their habitations, but fixed their stakes and standing there, so in success of time they grew into a great nation, and a distinct people, insomuch as they had a prince of the Captivity (as they call'd him) of their own blood over them there.

Now when those three Ministers of the Circumcision (Peter, James and John) divided their Apostolical employ by lot (as Paul was the Minister of the Ʋncircumcision) Peter's Lot fell to be in Babylonia amongst those numerous Jews in their now Voluntary Capti∣vity, and from Babylon it self (the Center of that Country and where he had gather∣ed a Church) doth he send his first Epistle: N.B. The Romanists fondly fancy this Babylon (Peter mentions here) to be Rome, as Rev. 17. that they may prove Peter's Episcopal Chair to be there, alledging, that Peter call'd Rome so, because he would not have it known where he was. Oh! how uncomely was such Timerousness (who had been so bold before) in this their Prince of the Apostles, and the pretended Head of their Church. But tho' this Far-fetch'd Fancy be granted to them (who rather than not find Peter's Primacy, will go to Hell to seek it) yet therein do they grant us that their Rome is that Mystical Babylon in the Revelation, against which so many dreadful Plagues are denounced there.

The second Remark concerns the Persons to whom Peter wrote, who were call'd the Strangers of the Dispersion; such as were scattered throughout Pontus, Galatia, Cappa∣docia, Asia and Bythinia, 1 Pet. 1.1. The naming of all which places giveth some pro∣bable ground that Peter had at some time before Preached the Gospel there, and there∣fore wrote to the Dispersed Believers his two general Epistles for their better confirma∣tion in the Faith; and not to the Jews only, but to the Gentiles also that had embraced Christianity. As Paul (the Apostle of the Gentiles) wrote principally to those of the Un∣circumcision, at Rome, Corinth, Ephesus, &c. yet he excludeth not those of the Circum∣cision that believed among them: So Peter included the Gentile-Christians, tho' prima∣rily he wrote to the Jews, seeing both were joyned in one Faith and Worship.

The third Remark is concerning the Time when Peter wrote his Epistles; whereof in∣deed we have no certainty in Scripture; so the precise point of Time cannot be posi∣tively

asserted: But we have (saith Dr. Lightfoot) some Chronical Hints in some passages of the first Epistle, which render a fair probability that it was written about the year of our Lord 65. and the 11th of Nero's Reign, which was a Center betwixt two Critical Years, the Year before the beginning of the persecution of the Christians at Rome, and the Year after the beginning of the desolating Wars in Judea. N.B. Beside the Apostle's general Ex∣hortation of the Elect (alluding to his Lord's words) [They shall deceive, if it were possible, the very Elect] Matth. 24.24.) to exercise patience under those miseries already felt, and worse feared. There be particular passages (as [The End of all things is at hand] 1 Pet. 4.7. [The fiery Tryal] verse 12. and [The time is come that Judgment must begin at the house of God] verse 17, &c.) which seem to point out this very time that Christ foretold, Matth. 24.7, 8, 9, &c. and Luke 21.12, &c. wherein the desolating Wars of the Jews happened (which was but the beginning of Sorrows) and Nation Rose up against Nation, &c. and then shall they deliver you up and kill you, &c. All which was commented upon, and accomplished, when Nero set Rome on fire, and burnt down Ten of the Fourteen great Wards of the City, but he at that time killed the Christians for his own Crime, as if they had been the Incendiaries, and had burnt the City; and may it not be said How escaped Peter, if he now sate Bishop at Rome, as the Romanists do af∣firm? surely he must go to the Pot with those whom Paul saluted, Rom. 16. Yet he forgot Peter in those Salutations: Whereas Paul himself (with Luke and Timothy) were pack'd away (as is aforesaid) before this Storm did fall, not only upon Rome and Italy, but upon many parts of the Empire, &c. N.B. And now Judgment began upon the Jews (among these fiery Tryals) who always helped forward the Persecution of the Gospel; but now such a mad Phrenzy falls upon them, that they cast off the Roman Yoke, whereby they incensed the Romans to destroy them: Then was the Abomination of Desolation set up in the Temple, Matth. 24.15. N.B. Then God gave his People this Sign [When ye see Jerusalem compassed about with Armies] (which was done by Cestius Gallus a little before that fatal and final Siege of Titus Vespasian) Luke 21.20 then were the Christians to flee into the Mountains, and to take the best course for their own safety, verse 21, &c. and Matth. 24.16, 17, 18. Then their Desolation was nigh, and such Tribulation (which is call'd Affliction it self, Mark 13.19.) came so great upon the Jews in Judea (such as never had been, nor shall be, Matth. 24.21.) that the heart of Man can hardly hear the History without Tears, as Josephus relateth it. Yet the Lord provided a [Pella] for his own People, a City beyond Jordan, which was their San∣ctuary and City of Refuge, as Zoar was for Lot for a time, till it proved too hot to hold him, which made him flee to the Mountains also as Judea proved too hot to hold the Jews) until the Indignation was overpast; as Euseb. Eccles. Hist. lib. 3. cap 5. tells us. Peter being now in Babylon of Chaldaea had Intelligence, what great miseries had befallen the Jews in Judaea (which was but the beginning of Sorrows, as he had heard his Lord say. He thereupon concludes, that the Desolation of the Jewish Nation drew nigh, and like∣wise his own Martyrdom, therefore doth he improve his little time (he had now to live) in writing his second Epistle, wherein he first telleth them [I know that I must shortly put off this Tabernacle, as our Lord hath shewed me.] 2 Pet. 1.14. which he knew would come to pass before the Destruction of Jerusalem; for Christ had told him, that he might not live to see the Lord's coming to judge Jerusalem for all her Iniquities, which John should live to see done, John 21.18, 19, 20 21, 22, 23. (which shall be spoke to by and by) and in this Epistle also, he describes Jerusalem's Destruction in the same Terms as his Lord had done, Matth. 24. and as the Scripture doth the Ruine of that Cursed people, and their City in other places, namely Deut. 32.22, 23, 24. and Jer. 4.23. &c. Using the same expressions [as the Heavens passing away with a noise; the Elements melting with heat; the Earth burnt up, &c. 2 Pet. 3. v. 10, 11.] Such as the Destruction of the whole World is usually expressed by in other Scriptures to alarm the secure, &c.

The fourth Remark is; the manner of Peter's death, whereof we have some Scripture-light, and of him only of all the Apostles. As Peter's second Epistle leaves us some light con∣cerning the time of his death (as well as of writing that Epistle, to wit, a little before his death, as is above said) which he saith, was to be very shortly, yet must that phrase of his [as our Lord Jesus Christ hath shewed me, 2 Pet. 1.14.] borrow some light from, John 21.18, 19, &c. to make the manner of his death the more manifest, where Christ tells Peter that he should dye a violent kind of death [wherein another shall ma∣nacle and pinion thee, carry thee prisoner where thou wouldst not] and that he should follow his Master in the manner of his death in being Crucified at his Martyrdom as Christ had told Peter [thou canst not follow me now, but thou shalt follow me afterward] Joh. 13.36. This our Lord spake [signifying by what death Peter should glorifie God] John 21.18, 19.

That Peter's hands should be stretched out and nailed to the Cross, as Christ's were-when Crucified, &c. This must be Peter's Exitus (or way of decease) and the man¦ner of taking down his Tent and Tabernacle, 2 Peter 1.14, 15. when Peter heard his own fate, he then is too curiously inquisitive to know what was John's destiny, ver. 20, 21. Our Lord checks his curiosity, bids him mind his own concern (of executing his master's commands and Imitating his Example) not troubling himself with the concerns of others, yet withall intimating that Peter's death should be before John's, who should live till he came, to wit, in judgment against Jerusalem to destroy it, ver. 22. John lived to see the holy City destroyed, but Peter was crucified a little before, N.B. And yet that he might dye in charity to Paul, who had (as before) exposed him to some open shame by his so publickly reproving him: He makes a most honourable mention of him as his Beloved Brother, &c. 2 Pet. 3.15, 16. Whereby he declares to all the world upon record, that he had nothing the worse thoughts of him, for be∣ing so sharply rebuked by him, but rather loved him the better for his faithfulness, according to Solomon's saying. [Rebuke a wise man and he will love thee.] Prov. 9.8, &c. N.B. This is the last Account and the Total which the sacred Scripture gives us con∣cerning the great Apostle Peter. Therefore the life of Peter written by the Jesuit Xa∣verius that mock Evangelist among the Indians in the Persian Language, and translated into Latine by Ludovicus de Dieu is no better than a fardle fraught full of many impu∣dent Fables, wherein (take only this short tast) he telleth how Peter solliciteth the Blessed Virgin, to intercede for him with her Son to procure his pardon for his Thrice Denying him: As likewise how Christ made Peter and his Successors to be he Lord's Vicars upon Earth, and much more [ejusdem farinae] of the same Bran; as appeareth in the Animadversions upon that fabulous lie: That Peter was martyr'd by the Jews in Babylonia, where he now was, is far more probable, because such a Frantick Madness was now judiciarily fallen upon them in all parts, and a bloody Rage against the Gospel, the Devil at this time bestirring himself in the Jews, knowing his time was so short. N.B. That Peter left no more Writings behind him save those two Epistles, makes more against Popery than for to countenance it.

The third Apostle that still the sacred writ gives some light into their lives, is the A∣postle Jude, on whom take these few Remarks.

The first is; His Name which is prefixed to his Epistle according to the common man∣ner of writting Letters and Epistles in that time, Acts 23.26. and all the Apostolical Epistles) and not subscribed as our manner is; he is called Jude, whom Luke calls Judas, Luke 6.16. Matthew calls him Lebbeus, Matth. 10.3. and Mark Thaddeus, Mark 3.18. So that he had three Names, Luke calls him the Brother of James the less, to distinguish him from Judas Iscariot and from him who was the mover of Sedition, Acts 5.37. His Mother seems to be the Wife of Cleopas, the blessed Virgin's Sister, John 19.25. Matth. 27.56. compared with Matth. 13.55. In which sense his Brother James is called the Lord's Brother, Gal. 1.19 as he calls himself James's Brother, Jude, verse 1. And such was his humility and his Brother's also, James 1.1. that neither of them writ themselves [a Brother or Kins-man of Christ] nor yet [an Apostle] as both Paul and Peter do: but both of these Brothers stile themselves, only, [the Servants of Christ] which they esteemed more honourable than the most glorious Title in the world: Thus David in his Title to Psalm 18. useth the like phrase [David the Servant of the Lord] which he accounted a greater honour than his being KING of Israel. Jude's other Name [Lebbeus] signifies Hearty, being an Humble and Hearty Servant of Christ.

The second Remark is; The length of his Life: As Christ promised (by way of Equi∣valency) to Peter, that he should not be Martyred in the middle of his Life, but that he should live God's Servant all that time, and that, not until he came into his old age he should then dye God's Sacrifice, as appeareth in the foregoing discourse of him. So it is as apparent that the Lord performed his promise of prolonging the Life of his Kins-man Jude, insomuch that he survived and over-lived all the Apostles except John. This truth is proved from Jude's own word, in his Epistle verse 17. Saying, [Remember, be∣loved, the words which were spoken by the Apostles of our Lord Jesus Christ] adding in verse 18. [How they told you, that there should be Mockers in the last times, &c.] which passages make it plainly appear that Jude wrote his Epistle very late, even later than any of either Paul's or Peter's Epistles, for those two were the very Apostles, especially that gave any such fore-warnings upon Record, Acts 20.29. 1 Tim. 4.1. 2 Tim. 3.1. and 2 Pet. 2.1, 2, &c. which reference renders it also probable, that those Apostles might be

dead at Jude's writing his Epistle: However, he putteth the Christian-Jews in re∣membrance of those Apostles Sayings, which he would not have to dye with them, seeing those Mockers of Gospel-Mysteries still lived among them.

The third Remark is; The subject matter of Jude's Epistle, which is much like to that of Peter's second Epistle, not only in matter, but also in style, and therefore some Cavillers will not have this Canonical, because (as they say) it was borrowed from Peter's, and not dictated by the Holy Ghost. N.B. But by the same Rule Oba∣diah's prophecy may be reputed Apocryphal, because 'tis like that of Jerm. 49. ver. 14, &c. and the same may be said of Psalm 60. because it is in a great part the same with Psal. 108, and so is Psal. 14. with Psal. 53.

But tho' many passages in this Epistle do agree with that of Peter's, yet is there so much difference in the whole, as makes it manifest, that it was not Transcribed thence, and yet the Spirit might dictate the same truths to several Pen-men, especially when the evil of these times required it that the same truths might be confirmed by the more witnesses. N.B. 'Tis probable this Jude stood up in his Brother James his charge among the Circumcision of Judea, so he directs his Epistle to all those that were pre∣served in those Apostatizing times (and not to any one particular Church as Paul's were) like as his Brother James's had done to the twelve Tribes in general: Jude ex∣horts those Christian Jews to maintain the truth with holiness of life, least they should be seduced by false Teachers whose manners he describes to whom he thunders damnation

But to amplifie a little longer upon the Life of this Jude, who wrote that Epistle General and Catholical, placed next before the Revelation of John the Divine, he was one of the twelve Apostles, called Judas, as above, but he was not that stigmati∣zed Judas Iscariot, the Apostate that hanged himself, &c. The occasion of this Apostle's writing that Epistle was this; He survived almost all the Apostles, Paul, Peter, and James were now dead, and John only was now alive, Eusebius saith, This Apostle Jude lived till the time of Domitian the Emperor, about fifty years after Christ's death. However, he lived to behold a most deplorable decay among the Churches of Christ: He saw in his day how many professors of the Gospel did then deny the power of god∣liness, and degenerated into gross and open prophaneness, and, to use his own phrase, [they turned the grace of God into wantonness.] v. 4. Namely, the Nicolaitans, Rev. 2.6.14, 15. The Gnosticks, and other loose Hereticks of that age, who had learnt the Devil's Logick of arguing from Mercy to Liberty, and unlearnt that sacred Lesson (taught in Christ's School) to wit, Mercy most strongly obligeth to duty: The more mer∣ciful God is to man, the more dutiful must man be to God: least God say [do ye thus requite the Lord (returning your wicked Liberty for my holy Mercy) O! ye foolish people and unwise] Deut. 32.6. and as it was said to Hushai [is this thy kindness to thy friend?] 2 Sam. 16.17. This sad sight and observation stirred up the Spirit of this holy A∣postle to write this Epistle, wherein he admonisheth all true Saints to contend earnest∣ly for the Faith &c. and to beware of being polluted with the Apostates sins, after he had discovered the black Aggravations of those heinous sinners, and denounced the certainty of God's Judgments against them, for their notorious provocations, at the ap∣pointed time: assuring them, that the day was approaching wherein the Lord will Judge all wicked men, for all their ungodly words and works, &c.

In order hereunto, this Apostle giveth three famous instances of Apostates.

The first is; Those degenerate Israelites are brought in for an Example, who mur∣mured in the wilderness, and lusted after the Flesh-pots of Aegypt, after they had been so miraculously delivered out of that long and grievous house of Bondage: Yet God destroyed all them that believed not, v. 5. which shews that their past preservation from that Fiery Furnace (as it is called, Deut. 4.20.) was but a Reservation for a future pu∣nishment by fiery Serpents, &c. for God threatened to destroy them after he had done them good, Josh. 24 20 even so, close Hypocrites and loose professors, who seem to be redeemed from the Bondage of sin, yet dare return, with the Dog to his Vomit, and with the Sow to its wallowing in the mire, &c. The latter end is worse with them than the beginning, &c. 2 Pet. 2.18, 19, 20, 21, 22.

The second Instance this Apostle Jude introduceth, is, that of the Apostate Angels, verse 6. who, notwithstanding the higher dignity of their nature above that of Man's, Psal 8.5. yet upon their Rebellious disobedience they were left to a most dreadful doom, &c. Their voluntary ambition changed those glorious Angels into damned Devils. This argument is not [a part ad par] from one equal case to another, as in the first instance, verse 5. but [a Majori ad Minus] from the greater to the lesser, argu∣ing, if God spared not such more noble Creatures, the Angels, who, by the grace of

Creation, were advanced to the highest excellency of all Created beings, then assuredly, God will not spare men, whatever Gospel-priviledges they have, and whatever glorious professions they make, when the wicked practices of their lives do give the lye unto all their holy professions, such Backsliders as begin in the Spirit, but end in the flesh, Gal. 3.3. that seem [Sancti Juvenes] young Saints but prove [Satanici Senes] old Devils, not only God's Soul can have no pleasure in them yea rather loaths them, but also, there is a deep pit, behind all such as draw back, which they see not, even the bottomless pit of endless perdition, Heb. 10.37, 38. Apostates do hasten into Hells mouth. 'Tis most true, the Lord loveth a returning Pro∣digal above an Apostate Angel.

The third Instance is; That of Sodom, &c. ver. 7. Which Example is most fitly a∣dapted to the former two. The Angels had been betrusted with the blessings of Heaven but they lost them all by their Apostacy. The Israelites had the priveledges of the Church in the wilderness (so called, Acts 7.38.) but by their murmurings they lost not only all those, but they also fell short of Canaan, &c. Now come in those Sodo∣mites, &c. Who had been blest with a most pleasant Land (called the Garden of the Lord, Gen. 13.10. like another paradice, yea and they had been blest also with a mar∣velous deliverance from Captivity by the prowess of Abraham, Gen. 14.11, 15. Thus had those five Citys the great blessings of this lower world, (as the Angels had of Heaven, and the Israelites had of the Church) yet these also made a forfeiture of their mercies (as well as the two former) namely, by giving themselves up unto filthy Leudness: God wrote their sin upon their punishment, as they had burned actively with the fire of Hell in their unlawful Lusts, so they were burned passively with fire from Heaven: The Lord rained down (as it were) Hell out of Heaven upon them, Genesis 19.24.25. yea and above all this, we are told here, that they are suffering the ven∣geance of eternal fire, and so shall all carnal professors having only a form without the power 2 Tim. 3.5, We may live by a form, but we cannot dye by a form, and if we live and dye after the flesh, we are damned to all Eternity, Rom. 8.7. A form of piety, and the power of impiety, may consist together in the same person.

N.B. When this holy Apostle Judas, not Iscariot the Apostate, (who cryed, how is it Lord that thou manifests thy self to us and not to others in the world chap. 14.22.) had stir∣red up these Christians of his day [to contend earnestly for the faith, &c. ver. 3.] which was then opposed by seducers crept in among them, ver. 4. such as the Gnosticks, who gave themselves up to all manner of prodigious pollutions, &c. At that time; (in whose stead the Ranters, &c. Are started up in our day, who are [likewise filthy dreamers, defilers of the flesh, &c.] ver. 8. this Scripture-expression is sadly fulfilled (before our eyes) the Apostle proceds to declare the certainty of those seducers destruction, not only from former examples as before but from the likeness of their sins with those which God had punished in sinners of old, verse 8, 9, 10.

Then he amplifies his conclusion saying, (woe to them they shall all likewise perish) ver. 11. as Cain, Balaam and Korah, &c. did, and then he illustrates the sin of those sedu∣cers by five elegant comparisons, comparing them (1st.) to spots (2dly) to clouds with∣out water, &c. (3dly.) To decayed Trees, ver. 12. (4thly.) To raging waves of the sea, &c. and (5thly.) To wandering stars, &c. ver. 13. After all this, the Apostle urgeth another argument to certifie the destrctuion of those seducers, adding a third branch to his two former, both of examples and of comparisons, namely, the prophecy of Enoch, ver. 14, 15. which was likewise of the most ancient date, as all his examples were, because ancient things have the most of Veneration in them, 1 Chron. 4.22. In this ancient and infallible prophecy of Enoch. Jude declareth the lost estate of those Apostates at Christ's coming to judge sinners, ver. 14, 15. and then he applyeth it to to them, ver. 16. shewing that these seducers were the same ungodly persons which Enoch had described, and there∣fore such as are liable to the Judgment threatned. Lastly, this Apostle having dispatch∣ed the doom upon those Hereticks, he returns to exhort those Christian Jews, (whom he had spoke unto in the preface, ver. 1, 2, 3.) 1st. That they beware of such seducers alledging the warning words of those Apostles who wrote before him, to wit, Paul, in 2 Tim. 3.1, 2, 3, 4. and Peter, 2 Peter 3.2, 3. who, both of them, foretold the carriages and condemnation of those pestilent persons, verse 17, 18, 19. 2dly. He exhorts them to an edification on their most holy faith, verse 20. 3dly. To a Supplication in the holy Ghost, Ibid. 4thly. To a Conservation of themselves in the love of God, verse 21. And 5thly to an expectation of the coming of Christ Ibid. In all which Jude directs them to the right means of perseverance, both as to those two blessed duties, to wit, conference and prayer, and as to those two blessed graces, namely, Love and Hope, intimating, that it is not enough to get grace, but we

must be careful to keep it, that we leave not our first Faith, 1 Tim. 5.12. nor lose our first love, Rev. 2.4. but do our first works of obedience, verse 5. having our last works to be our best, verse 19. and not decline, as David did in his old age, 2 Chr. 17.3. who then fell into foul sins of adultery and murder: Now the Apostle having done his directions in those duties that concern themselves, he directs them in their carriage towards others, even to the very Seducers, verse 22.23. to be gentle to the simply Seduced, 2 Sam. 15.11. Gal. 6.1. but rough to Rebellious Ring-Leaders, Tit. 1.11, and 13. Lastly, he ends in a Doxology, verse 24, 25. Praying that God may keep them, &c.

Note well; Some do Question the Pen-man of this Epistle; Objecting,

First, Because he gives not himself the Title of an Apostle.

Answer, Nor doth James call himself so, James 1.1. Nor doth Paul style himself an Apostle in four of his Epistles, to wit, to the Philippians, to the 1st. and 2d. of Thessalo∣nians, nor to Philemon.

Objection the 2d. This Pen-man Ranks himself after the Apostles, verse 17.

Answer, Tho' his writing this Epistle was indeed after the writing of the other A∣postles in point of time (as above) yet this degrades him not in his Office and Au∣thority.

Objection the 3d. He speakes both of a Contention about Moses's Body, and of Enoch's Prophecy, neither of which are found in Scripture-Record.

Answer 1st. As to that about Moses the Substance of it is Recorded, Deut. 34.5, 6. and tho' the other Circumstances were but Jewish Traditions & therefore doubtful before, yet now the holy Spirit in Jude, makes them undoubtedly true, as is done to the names of these Magitians that opposed Moses, whom Paul calls Jannes and Jambres, 2 Tim. 3.8. So Moses's quaking at Sinai, Heb. 12.21. And Jacob's worshiping on the top of his Staff, Heb. 11.21. And Joseph's being laid in Irons, &c. Psal. 105.18. none of these Circumstances doth the Scripture mention in their proper places, yet now are they all Sanctified (as well as certified) by the Pen-man of the Holy Ghost, and have put upon them the stamp of Divine Authority.

Answer the 2d. As to Enoch's prophecying, &c. tho' that was but a Tradition, yet the same may be said of this, as of the former, moreover, that Enoch preached to the old world of the final day of Judgment, is here made Authentick, and now is put into Sacred Canon: Some say that Enoch wrote it, and his Book (saith Tertullian) was kept by Noah in his Ark, tho now lost, but 'tis more probable he only preached it and not wrote it, for undoubtedly Moses was the first writer, seeing Christ began at Mo∣ses, &c. Luke 24.27. had Enoch wrote a Book before Moses, surely our Saviour would have begun there. Learned Rivet affirmeth, that Jude had a Special Revelation to as∣sure him, that this Prophecy (quoted by an Apocryphal Author) did verily come from Enoch.

Objection the 4th. This Epistle seems to be only a Transcript from 2 Pet. Chap. 2.

Answer 1st. Tho' that 2d. Chapter of the second of Peter carry a great congruity with this Epistle of Jude in respect of its substance, as it is a disswasive from Apostacy, yet there is so much disparity and difference in circumstances as do plainly discover, this is no Transcript from that, &c.

Answer the 2d. Why may not the holy Spirit dictate the same truths to several Pen-men at several times, to be declared to several persons, &c.

Ans. the 3d. Upon this account of likeness (as before) the prophecy of Obadiah may be rejected, because the same matter is mostly found in the prophecy of Jeremiah, So, Ps. 60. is Mostly the same with Psal. 108. and so is Psal. 14. the same with Psal. 53. and so it may be said of many other Scriptures, Paul wrote the same relative duties both to the Ephesians and to the Colosians.

Answer the 4th. Tho' some of the Antients did Question this Epistle, &c. yet more of them do confirm its Authority, not only they but also all modern Authors finding the Spirit of an Apostle all along breathing in it as well as in all others. There is in this Epistle the same Majesty, Purity, Efficacy, Spirituality and power upon mens Consciences; all which do demonstrate its Divine impression: Moreover the Rabbins say, that Enoch instituted that great excommunication of MARAN-ATHA, 1 Cor. Chap. 16.22.

What became of Jude, at last, the Scripture mentions not, but Eusebius tells of his going to Agbarus King of Edessa whom he cured and converted (according to the letter our Lord returned in Answer to the King's first letter sent to him) and there he lyes interred: but other Ecclesiastical writers say, that he went with his Brother Simon

into Persia where he was slain by the Pagan Priests, &c. This is only humane Testi∣mony.

Now come we (through the supplies of the Spirit of Christ, Phil. 1.19.) to the fourth and last of all the Apostles, to wit, John (having no Scripture-light concerning the History of the rest of the Apostles, and therefore are here omitted in this Dis∣course) who, as he was the best Beloved Disciple, so was honoured above the other by his Loving Lord, both in writing Scripture (being made an Evangelist in his Gospel, an Apostle in his Epistles, and a Prophet in his Revelation) and also in prolonging his Life the longest of all; for he survived all his Collegues, and died last of all the Apostles (as is supposed) about an hundred years after the birth of Christ, and is thought to have gone to, & continued in Asia, till the Third of the Ten Persecutions under Trajan.

The Remarks upon this last living, and over-living Apostle John (who lived till the Ninety seventh year of his Age, and was the only Apostle that saw his Lord's pre∣diction of the Destruction of Jerusalem fulfilled) are these.

The first is, as John is frequently called the best Beloved Disciple, John 13.23, 24. So, he had most of his Lord's personal Favours, in being usually present at his chiefest Miracles (as at his Transfiguration on Tabor, Matth. 17.1. Luke 9.28. in Raising Jairus's Daughter, Mark 5.37. &c.) and so at his Agony in the Garden, Luke 22.8. at the Priest's Hall, John 18.15. and at his Passion under the Cross, John 19.25.26. where Christ commended to him the care of his Mother: To which may be added his first Testimony of Christ's Resurrection, John 20.2, 8. His being an Agent in the first Mira∣culous Cure after Christ's Ascension, Acts 3.3, &c. His boldness for Christ Crucified, Acts 4.13. and his conferring the Holy Ghost, &c. at Samaria, Acts 8.14, 15, 17. As also, His being call'd by his Lord [Boanerges, a Sun of Thunder] Mark 3.17. and a Pillar of the Church, Gal. 2.9, &c.

The second Remark is; This Apostle spent most of his time in Asia, which seems to be his Province falling to him (as some say) by Lot, when the Apostles divided their Apostolical work. Tho' it should not be granted that the seven famous Churches (call'd Golden Candlesticks) in the lesser Asia, were founded by John (who Preached mostly in those parts, but that they were founded (as others think) by Peter and Paul; yet, this is plainly evident, that after the death of Peter and Paul, John took upon him the charge of these Churches, and was much conversant among them: Hereupon some not improbably conjecture, N.B. That the Epistle from Laodicea (mentioned in Col. 4.16.) must be meant the first Epistle of John, which was wrote by him while he abode in Laodicea; This is safer to say, than that it was an Epistle written by Paul from Lao∣dicea, which is now lost (as the Papists say) and therefore they do infer, that the Ca∣non of the Holy Scriptures is defective. And to affirm that Epistle to be the first Epistle of John, is better done than those Quakers do, who have Printed a Translation of that spurious and Apocryphal Epistle from Laodicea, and plead for it. However, this is cer∣tain, John wrote an Epistle to Laodicea, and to her Six Sister-Churches in Asia, where∣in he declareth great Declinings in those Divided & Apostatizing Times, whereof Paul pertinently giveth this intimation, saying, [All they that are in Asia are turned from me.] 2 Tim. 1.15. No wonder then if John found the Synagogue of Satan, Satan's Throne, false Apostles (working Magical wonders) a Jezebel, and corrupt Doctrines, &c. (as John's Epistles, Rev. 2. and 3. do express) among those that were deserters of Paul, and had been ashamed of his Bonds: And no wonder then if this Apostle, observing the no∣torious decay of Truth, Piety and Charity, wrote his first General Epistle as a suitable Salve for these sad Sores of the Church, wherein, throughout, he inter-weaveth Purity of Doctrine, Piety of Life, and Love to the Brethren, the better to fortifie them against the Seducers of that day; and his other two Epistles are very much of the same Argument, in the closure of which he intimates his desire and purpose shortly to come to them; and he wrote his Gospel against such as denied the Deity of Christ.

The third Remark is; The powerful providence of God, in this Apostle's preservation from the Residue of his perils, in those Primitive Pagan Persecutions: we find him in the Isle Pathmos, Rev. 1.9. Some say he went thither voluntarily to avoid Persecution, and to Preach the Word there; but this is improbable, because those Islands in the Archi∣pelago (where Pathmos is) have in them few Inhabitants. That very Text tells us, he was there, not [to] Preach the Word of God, but it was [for] Preaching it in Ephesus, and other places, for which the persecuting Emperor banished him thither. N.B. The Pagan Persecutions were now begun by that Monster Nero (out of the

mouth of which Ravenous Lion the Lord delivered Paul, 2 Tim. 4.17. &c so did he deliver John from him, for he was not banished till the Reign of Domitian) but within Three years time after Nero had begun his Barbarous Cruelties against the Christians, that Tyrant died by his own hands to escape publick, and a more shameful execution: N.B. In him ended the blood and family of the Caesars, and then had the Churches of Christ rest (as 'tis said, Acts 9.31. on a like occasion) from bloody persecutions for twelve years and upward, &c. by reason of the short Reigns of Galba, Otho, and Vitellius (God so ordering it for his Church's good) that no sooner had the Soldiery of Spain proclaimed Galba to succeed Nero in the Empire; but Otho riseth up against him, and cuts him off in the 7th. Month of his Reign, and set up himself: but before Otho was well warm in the imperial Chair, that Debauchee Vitellius rose up against him, put his army to the foil, for which Otho slew himself, so he rendred his life and his Empire up both to∣gether to him: When he had Reigned (if it may be called a Reign) only 95. days. N.B. Nor did Vitellius fare better by his beastly & bloody practices, for before the year went about, the rumor of Vespasian's stirring in Aegypt against him, made his Rabble of Roaring Ruffians (like himself) soon to forsake him, the Citizens (almost undone by his Riotous excesses, &c.) seiz'd upon him, dragg'd him through the street, cast all kind of filth at him, wounded him with weapons, and at last threw him off the stairs into Tyber, as he had barbarously done to the Brother of Vespasian who succeeded this wretch, and who (with his Son Titus his successor) exercised more moderation to∣wards Christians: But about 82 years after Christ, Domitian (Titus's Brother, and one of a cursed carriage from his Cradle) steps up, and about the year 90. sets on foot that second grand persecution (as Nero had done the first) against the Christians, wherein this Apostle was not devoured by that bloody Beast, but only banished into Pathmos where he lay five years a prisoner till Nerva, who succeeded this Tyrant Domitian, when he was slain by his own Servants, after he had Reigned about 6. or 7. years, and who released John and many more, and countermanded that cruel persecution of Christians; for which this Emperor Nerva was stiled a Parent and Patriot as well as a Prince of his Empire: And 'tis said, that John (thus marvelously both preserved and released by the power and providence of God) returned to Ephesus again and dyed there about three years after, in the year 98. but for five years before his release, himself tells us, that he was a companion of the Christians in Tribulation, Rev. 1.9. All which pretious time God would not have so good a man to lose, but to Improve, and therefore falls he into a Divine Rapture upon the Christian Sabbath (call'd the Lord's day) in Path∣mos, Rev. 1.9, 10. wherein he received the Revelation from Christ, which is a pro∣phecy representing the affairs of the Church of God concerning both her dangers, and her deliverances from the Apostles times to the last coming of Christ.

N.B. This prophecy John was commanded to write, and to deposit it in the hands of these seven Churches of Asia, which then were the most famous in that part of the world, tho' miserably enough corrupted (as is above mentioned.) 'Tis not a small mat∣ter that unchurches a true Church of Christ, and those seven golden Candlesticks were to Communicate the light of this Divine Prophecy to other Churches with the promise of a blessing upon those that read or heard it, so as to make a believing use of it, Rev. 1.3. and 22.7. such pretious treasure as Christ hands out to his Church in it, may not be slighted: The manifestation of those Divine Mysteries by our Mediator to this Apostle makes the Family of Faith to be of God's Court and Council: Great is the comfort to know God's secrets, Psalms 25.14. 1 Cor. 2.16. Gal. 6.10, &c. God will not hide from A∣braham, Gen. 18.17.

N.B. I have already given a large Analytical account of this whole book of the Reve∣lation in my Scripture Prophecy, which is the latter part of my Church History to which I refer the Reader. Adding here only that it contains three Kingdoms. 1. The Pagan, which ended at Constantine the Great, about 325 years after Christ, 2. The Pa-pagan Kingdom both being the Kingdoms of the Dragon the one litteral and the other mysti∣cal. And, 3. The Prince of Peace his Kingdom, or the Kingdom of the Lamb of God; for the Lamb will have his Kingdom as well as both the Dragons; He will divide the spoil with the strong, Isa. 53.12. being the stronger man than the strong Pagan Prince, or the strong Pa-pagan Pope, yea or the strong Dragon or Devil himself, Luke 11.21, and 22. and when Christ takes to himself his great power to Reign, &c. Rev. 11, 15, 17. then that Kingdom of the Stone shall not only become the Kingdom of the Mountain to fill the whole earth, Dan. 2.35, 45. N.B. (a little stone from small beginnings, growing into a great mountain, 1 Cor. 15.24. filling the whole world) but also it shall

be a persevering Kingdom and perpetual (not like the other foregoing Kingdoms which had their certain bounds and periods appointed them beyond which they could not pass only days are allowed for those Kings, but Christ's Kingdom shall never have an end of days, weeks, months or years, Dan. 2.44. and 7.9, 12, 14, 18, 27. N.B. And the Celestial Beings (glorified Saints and glorious Angels) shall bless the Lord for exerting his power and for recovering the Kingdom of Christ out of the hands of Antichrist and setting his King upon his holy hill of Zion, Psa. 2.6. where he shall Reign for ever and ever, Reve. 11.15, 17. and 12.10. singing Halelujahs because the Lord God Omnipotent Reigneth, Revel. 19.6. and the Kingdom of this Prince of Peace (as Christ is called Isa. 9.6.) shall be a peaceable as well as a perpetual Kingdom, for then all his foes shall be made his foot-stool, Rev. 11.18. and 16.17. and 19.15, 16, 19, 21. N.B. And the thousand years mentioned, Revel. 20.2, 3. cannot bear a lower construction than this at the least that they denote [statum tranquillum] a serene calm and sublimely peaceable time of long continuance for the Church of Christ to enjoy her free liberty for worshiping God in spirit and truth without any molestation or temptations to idolatry, then no impositions and penalties, for non-conformity (as formerly she hath had) either from Pagans, Jews, Turk or Pope, N.B. And this must be before the day of Judgment, for after this large space of time which the Lamb grants to his Bride (upon her marriage with him at the Jews conversion, Rom 11.15. Rev. 19.7.) of a long feasting with him in a peaceable and plentiful injoyment of all Gospel ordinances (call'd the marriage-supper Matth. 22.2. and 25.10.) Satan is let loose again (after his long re∣straint) and bestirs himself in all quarters of the world to stir up his Vassals for mak∣ing one more attempt to ruine the Lamb's Bride, Rev. 20.7, 8, 9. where that mixt mul∣titude of the Devils rude rabble (gathered from all parts of the earth, all which is but the Devils round walk Job 1.7.) is compared to Ezekiel's Gog and Magog for the like number, design and ending in their own destruction, Ezek. 38.4, 6, 18. to 23. then follows the vision of the day of Judgment, &c. Rev. 20.10, 11, &c. But the grand [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] postulatum or inquiry is, at what period of time will Christ begin this his third peaceable Kingdom?

The Answer in short is this; (1.) It is a special favour of God to his children, that he hath made so great a discovery of such Divine Secrets and Mysteries both by Daniel and by John concerning the wonderful over-ruling providence of God, in Governing the world, and his Church in the world, according to his own pleasure. Should we know no more but this in the General, That Christ our Reedemer is resolved (at some time or other) to take unto himself his great power and to put down all contrary powers (as verily he will, 1 Cor. 15.24. Rev. 11.15, 17. &c.) and in the mean time will order all matters of the world (both Pagan and Pa-pagan) in ordine ad Ecclesiam, for his Church's best good, Romans 8.28. Psalm 84.11. and 128.1, 2. Isaiah 3.10, &c. This alone is very comfortable.

(2ly.) The first of the three periods (afore-mentioned) in this prophecy, concerning the Pagan power, is certainly accomplished in Constantine the first Christian Emperour (tho the determination thereof was not so expresly revealed in the seal-prophecy, as is that of the Pa-pagan power in the Trumpet-prophecy) The Pagan Empire persued the per∣secution of the Church in ten successive persecutions (John living in the second thereof) But when God raised up Constantine, the Pagan State and Religion was in such a conster∣nation under the effects of the sixth Seal (wherewith the Book was sealed, Rev. 5.1.) that the Ruine thereof (resembled to their apprehensions) the dread of the day of Judgment Rev. 6.12. to the end: This began about the year 311. and was carried on to year 325. yet this rest to the Christians (who still suffered by the Arrians and by Julian the Apostate) was not a compleat quiet rest till Theodosious's time about the year 390. This small time of respite from persecution may be probably signified by [that silence in Heaven for half an hour] Revelations 8.1.

(3ly.) That which more nearly concerns us to make a more narrow enquiry after, is, the second period, under which we live and suffer: We must know for our comfort that tho' God be very choice in keeping the keys of time hanging at his own Girdle, Dan. 8.26. and 12.4, 9. Acts 1.7, &c. yet such hath been his Divine condescension in this case, that he hath not altogether hid it as an, Arcanum or secret, from our knowledge: For beside that in the General which the Angel (Christ, Dan. 12.7.) sware that as the Pagan, so the Pa-pagan power shall be no more or any longer, Rev. 10.6. as he had put a period to the former so he would surely put a period to the latter, and more particularly He hath pointed out the Period (tho' not of the Pagan, yet) of this Pa-pagan Dragon

expresly revealing that his lease (allowed him to live and to do his Exploits) shall not last any longer than 1260 years: N.B. Reckoning those prophetick days as, Num. 14.34. and Ezek. 4.6. and as Daniel reckons his 70 weeks by 490 days (there being just so ma∣ny days in so many weeks) for 490 years, otherwise the promise of the Messiah's coming had failed in his account, Dan. 9.24. and reckoning the 42 months (mentioned, Rev. 11.2. and 13.5.) to be the self-same time with the 1260 days, (mentioned, Rev. 11.2. and 12.6.) For in those Countries they counted 30 days to each month, and but 360 days to each year.

This great Remark is therefore worthy to be well weighed, how our Lord hath re∣vealed to us that the four great dispensations of Divine providence (namely 1. Those new Gentiles or Pa-pagans treading down the outward Court, the formal professors that worship not within the Oracle, Rev. 11.2. 2. The witnesses, or faithful Ministers prophecying in Sackcloth all this mournful time, Rev. 11.3. 3. The Woman or Christ's Church, lying hid in the wilderness so long, Rev. 12.6. And 4. The Reigning of that Apocaliptick Beast represented in his double capacity of Secular and Ecclesiastick power Rev. 13.1, 11. (N.B.) All those do Synchronize together, and as contemporaries do all run in parallel lines all along from their beginnings to their endings, one with another, at the same time: So that thus far our Lord hath apparently condescended for the comfort of his Church: N.B. That if we can but find out where to fix the Epocha or beginning of any one of those four Remarkable providences, in what year any of them had its first rise and Original; we might then without difficulty discover the pun∣ctual period of all the other three: Oh! how comfortable would it be, could we but find out when the witnesses shall put off their Sackcloth and take down their harps (which they have not cast quite away, but only hung them up upon the Willows by the banks of Babylon's Rivers) and then tune them again to sing the Songs of Zion and to found out the praises of the God of Israel, Psal. 137.1, 2, &c. We are assured of this, that at the time appointed the end shall be, Dan. 8.19.

Note well; 1. Likewise, how comfortable would it be to know the precise time when the Lord will call back the woman (his Church and Spouse) out of her wilder∣ness-State (into which he hath now allured her, Hosea 2.14.) or according to a plainer Version [I will allure her, after that I have brought her into the wilderness:] shewing, that God first visits and chastizes her for playing the Adulteress, verse 13. and then comes to comfort her by alluring her with kind Intreaties to return again to her first and best Husband verse 7. and speaks comfortably to her heart, like a kind Husband, who wins his Disloyal Wife home to him after her wandrings from him, making use of her present Distresses to gain her again to himself, and into a condition more honou∣rable and happy to her, Hos. 2.14, 15, 16, 19. I will be reconciled to thee; I will take thee upon new Amicable Terms, and betroth thee again to my self for ever in my Kingdom, &c.

Note well, 2. 'Tis likewise no less comfortable for us to know when those New Gentiles (so the Papists are call'd, for bringing in Gentilism again into the Church, and scarely differing in any thing, save that the old Pagans worshipped many supreme Gods, but these new Pa-pagans own one only) shall have done treading down the outward Court, or generality of Christians? whose worship is not warranted by the word, so cannot indure a measuring by God's reed, the rule of the Gospel: and therefore less under God's care for preservation than those that were to be an holy Priesthoon and more spiritual, 1 Pet. 2.5. worshipping God in the inner Court of the Priests and Le∣vites, according to the Rule of the Divine Rod, the word of God: It however, should grieve us that the Christian Church call'd the holy City (as the Jews in general were call'd the Holy Nation) Rev. 11.1, 2. should still be troden under foot more and more, by the foul feet of the Beast, which yet will not be for ever because limited to 42. Months only.

Note well, Lastly, Oh! how comfortable would it be to know the pricise and punctual period of the Reign and domineering of this Behemoth or Beast of Beasts, Heb. The plural faeminine, as if he had many Beasts in his belly, and therefore is described as a double beast, Rev. 13.1.11. because he began in the civil power of the Roman Empire, but was quickly Metamorphos'd in the Ecclesiastick power of the Bishop of Rome, in compa∣rison of whose power, that when Phocus had gratified Boniface the Bishop with the primacy for the supporting him in the Imperial Chair, after he had murdered the Emperour Mauri∣tious, his Master, and placed him self in it. The Emperor's power was indeed very small ever after; Therefore is he said to exercise all the power of the first Beast, heal∣ing his former wound by reviving the adoration of Images under a new name of Saints,

by which Idolatry lived again and doth live, yet is it also limited to 42 months, Rev. ch. 13. v. 5, 12, 15 and those two Beasts are but one Beast, ver. 17, 18, &c.

N.B. That the Lord may make me as another Barnabas (a Son of Consolation, Acts 4.36.) unto the Disconsolate Church in this our Day, with a blessed Voice in the Temple, Isa. 66.6. I shall lay down this General Rule first, that the choicest and most soveraign Cordials, wherewith we ought to Refresh and Revive our Trembling Spirits (when we are even fainting away with fear prevailing over our hope) are the exceeding great and precious Promises of God, 2 Pet. 1.4. which are called by the Evangelical Pro∣phet [the Breasts of Consolation] Isa. 66.11. Those are the blessed Suckling Bottles that all God's Children (who are taught of the Lord, Isa. 54.13. John 6.45.) must learn to suck, that they may be satified, so, as no longer to look upon the consolations of God like small matters to them, Job 15.11. for no small gifts can come from the hand of so great and so gracious a God, who is the God of Consolation, Rom. 15.5. and the Consolation of Israel, Luke 2.25. He is the God of all Comfort, 2 Cor. 1.3. that is, of all true Comfort, of all kinds of Comfort, and of all degrees of Comfort; He is the Fountain from whom they all flow, and such a Father of Mercy, as when one com∣forting Mercy is spent upon us, God still abides as a Father, able to beget more and new comforting Mercies for us, that the Heirs of the Promises might have strong consola∣tion, &c: Heb. 6.17, 18. even everlasting Consolation in our Lord Christ, 2 Thes. 2.16. Now as there is a Natural Instinct which instructeth Lambs and all such like young Animals immediately (as soon as brought forth) to suck the Teats of their Dams, &c. So there is a Divine and Spiritual Instinct, which teaches all the Lambs of Christ to suck the precious Promises (those blessed Breasts of Consolation) that they may be as Napthali, satisfied with favour, and filled with the blessing of the Lord, Deut. 33.23. Be∣hold the marvelous congruity betwixt this Instinct of Nature in all young Animals, and that great Grace of Faith in all God's Children; 'Tis said, the Just shall live by his Faith, Hab. 2.4. (a Text so famous, as to be three times quoted in the New Testa∣ment, R••m. 1.17. Gal. 3.11. and Heb. 10.38.) All which Divine Scriptures do [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] unanimously hold forth the most eminent and most excellent exercise of that great Grace of Faith, so exceeding useful to us both while we live, and when we die: The Just (or truly justified ones) cannot live without it; 'Tis as the Merchant Ship, that fetcheth our food from far, Prov. 31.14. even from Heaven it self sometimes, as it did Manna, Psal. 78.24, 25. John 6.31. This Grace makes men able to live even in the worst of times; and sure I am, none dare die without it; 'tis the saving Grace, as Heb. 11.13. All God's Worthies died in the Faith, &c. Thus far in the general; but now come to particulars. N.B. We must learn (all of us) as becometh the Babes of Christ, to suck out satisfaction to our Souls from such blessed Breasts of Consolation as are most suitable to our present condition of any kind of Calamity.

The first Instance I shall give here, is that exceeding great and precious promise which God most graciously granted unto Abraham (that Father of all the faithful, Rom. 4.16.) when a pang of fear came upon him, and when his Faith was fallen below his Fear, and his Fear was swollen up above his Faith, then God comes seasonably, and says to him [Fear not Abraham, I am thy Shield, and thy exceeding great Reward] Gen. 15.1. When Abraham was made able to suck out the sweet Milk of this precious Promise by the Mysterial Mouth of a lively Faith, then his former fainting fits of a desponding fear were done away, and then could he walk (as it were) hand in hand with his God through all his following Tryals, and became able to follow his heavenly Father (as we may say blindfold [not knowing whither he went] Heb. 11.8. yet all along, well knowing with whom he went, for he always walked as a Child in his Father's hand, saying (as David said afterward) Though my God lead me through the Valley of the shadow of death, I will fear no evil, for God is with me, his Rod and Staff still comfort me, therefore surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord for ever, Psal. 23.4, 6. 'Tis expresly said of Abraham, that [he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully perswaded, that what God had promised, he was able also to perform, &c.] Rom. 4.20, 21. Now what Malady of fear did here befal our Father Abraham, may befal any of the Sons and Daughters of Abraham, yea undoubtedly often times does so. As Faith in God's Promise was this holy Patriarch's Remedy against his Malady of fear: So accord∣ingly it ought to be our Remedy also: If we could believe more in the Lord our God, we should be better established against all distrustful fears, and be more prosperous in our works and ways, 2 Chron. 20.20. Isa. 7.9. for God proportioneth his performing unto the measure of our believing, saying to us, as to the Man in the Gospel [As thou be,

lievest, so be it unto thee] Matth. 8.13. Mark 9.23. This is a very great Truth, that whosoever of the Sons and Daughters of Abraham do their duty (according to that Divine Command, Rom. 4.12.) of walking in the steps of faithful Abraham in this World, they shall be sure of lodging in the bosom of Father Abraham (as Lazarus did, Luke 16.22.) in the World to come, &c.

The second Instance (that I shall add alone here) concerneth the Church of God in general, as the first did every Child of God in particular, both which may fall into fain∣ting fits of hopeless fear, this is that exceeding great and precious promise, out of which all the Children of the Church ought to suck the Milk of consolation in a dis∣consolating day of distress upon the Church of Christ, namely, that blessed Breast of comfort recorded by Zechariah [Rejoyce greatly O! daughter of Zion, &c. Behold thy King cometh unto thee, Just and having Salvation, &c:] Zech. 9.9. This is that full and strutting Breast of consolation which all the Children of the Church are commanded to suck and be satisfied, to milk out and be delighted with the abundance of her glory, Isa. 66. ver. 11. to wit, when her King comes in his glory to comfort her, this choice Cordial the Prophet Zechariah prepared for the Church's comfort in her Captivity, about 500 years before Christ's coming in the flesh, and it was so famous a Prophetick promise, that when it became a performance at the coming of Christ, we find this same Prophe∣cy quoted by all the four Evangelists, as Mat. 21.5, 7, 9. and Mar. 11.2, 10. and Luk. 19. ver. 30, 38. and Joh. 12.13, 14, 15, 16. N.B. But long before this Prophet Zechariah we find that Evangelical Prpohet Isaiah gives us the substance of this very Prophe∣cy in his day, saying to the same purpose [what shall one then answer the Ambassadors (or Messengers) of the Nations?] that the Lord hath founded Sion, and the poor of his people shall trust in it, Isa. 14.32. see Psa. 87. ver. 1, 2, 3, 4, 5. and 102.16. where David (long be∣fore Isaiah) most highly extolls Sion's foundation, and its superstructure also, when the Lord shall appear in his glory: but this Prophetical Evangelist (Isaiah) comes yet more near to this Prophecy of Zechariah, saying [Behold the Lord hath proclaimed unto the end of the world (as the best Tidings that can be heard in the world) say ye to the Daughter of Zion, behold! thy Salvation cometh, behold his Reward is with him and his work before him] Isa. 62. verse 11. Note hence, (1st.) Here are three [Beholds] to give the greater Lustre upon the the matter there mentioned (2ly.) Zions King and Salvation are Synonima's, signify∣ing one and the same, for Zechariah's [King cometh] is Isaiah's [Salvation cometh] and thus old Simeon call'd Christ his Salvation, Luk. 2.30. (3ly.) When Zion's King cometh then Zion shall be called [a City sought out and not forsaken,] Isa. 62.12. This is the sum and substance of all the best news upon the earth, we may draw water with joy out of this well of Salvation, Isa. 12.3. A Mandamus from Zion's King can save Zion at her lowest State Ps. 44.4. and 74, 12, and 48.2. N.B. This Prophetick promise of Christ's coming with Salvation unto Zion, doth afford twelve comfortable considerations.

The First, Cordial is; If the Tidings of Christ's first coming unto his Church (tho' then he came only in the form of a Servant and in his State of Humiliati∣on) yet the Promise thereof was such good news to Zion and so grand a ground of her greatest joy, as both those Prophets, [Isa. 62.11. and Zech. 9.9.] do testifie. Then how much more joyful tidings must needs be Christ's second coming in his State of Exaltation unto his Church? when he shall come in his Kingdom and in the Clouds of Heaven with Power and great Glory, Mat. 24.30.

The second Cordial is; If the Ante nati, or those born before Christ, namely, the Old Testament Saints, could be content to wait the full term of four Thousand years from the first Time that Christ was Promised in the seed of the Woman, Gen. 3.15. (as a Congruous Remedy to man's Cursed Malady by his first foul fall) before that promise was performed at the Birth of Christ: Then why cannot the Post nati, or such as are born after Christ, (namely, the New Testament Saints) be content to wait until the term of only two Thousand years more be run quite out before his second coming in Glory which is but half the time that the Patriarks and Prophets wait∣ed for his first coming as a•• Servant only and not as a Lord and King in his Grandeur of Majesty. T'is well known that the time since the Birth of Christ amounts not yet to Seventeen Hundred years, so there is yet Three Hundred years and more to make up the numbers of two Thousand (which is but the one half of the afore-said 4000 in the Old Testament times: yet, our Lord comforts us with saying [For the Elects sake these days shall be shortned] Mat. 24.22. and the world may not last thus Six Thousand years as the Rabbins say, only from this ground, as the Creation of the world lasted six days, so its continuation shall be Six Thousand years because 'tis said [a Thousand years are but as one day with God, &c.] Now what a shame it is that we of the new Testament times, should be so short spirited, as to be so soon weary of waiting for our Lord's com∣ing,

especially considering, how we lay under the blessed influence both of Christ's Birth, Life and Death, yea and of his Resurrection, Ascension and Intercession, &c. None of which were priviledges of Old Testament times, yet they waited for the consolation of Israel, Luke 2.25. we should adjure our selves not to awake our love till he please, Can. 2.7. & 3.5.

The third Cordial is; Tho' there be a time for our Lord's going from his Zion, to wit, when his Glory departs from her, as it did gradualy from his S••••ctuary, Ezek. 10.18. and 11.23. Because Zion's sins do sometime seperate betwixt her Lord and her, Isa. 59.2. then is it that the spouse complains [My beloved had with drawn himself, Cant. 5.6. This is the time of Zion's trouble, but she shall be saved out of it, Jer. 30.7. because there is a time of Zion's Kings returning to her again, wherein he saith to her [I am returned with my mercies to Jerusalem and I will yet comfort Zion] Zech. 1.16.17. Tho' Zion be sad, when her King goeth from her, yet is she commanded here to rejoice greatly, for behold her King cometh unto her, Zech. 9.9.

Thus we are told how Christ did depart from his Disciples, this made them melan∣cholly, therefore 'tis added, for their comfort, that in like manner he will return to them again, Acts 1.9, 11. To the same effect Christ had told them before his death, Saying, [Let not your hearts be sad, if I go from you, 'tis to prepare a place for you, and I will come again to you and receive you to my self, that where I am, there ye may be also.] John 14.1, 2, 3. And he adds [I will not leave you comfortless, or, Gr. Orphans, for I will come to you again.] verse 18. and 28. yea, for their greater comfort, he tells them, his absence from them was both expedient and should be only for a little while, and then they should see him again, John 16.7, 16. which proving a problem or a dark saying to the Disciples, our Lord explains it, verse 17, 18, 19, 20. As it was but a little time indeed betwixt his Death and his Resurrection, &c. So it must be but a little time betwixt us (living in this last age of the world) and our Lord's returning to us, though he tarry his appointed time, yet are we assured he will surely come and will not tarry, therefore must we wait for him, Hab. 2.3. the Lord is not slack concerning his coming, 2 Pet. 3.9. we must be looking for his return, Isa. 8.17. so that when he returneth we may be able to cry with comfort [This is our Lord we have waited for him, we will rejoyce in his Salva∣tion, Isaiah 25.8, 9.

The fourth comfortable consideration is; Though, during this distance of time be∣twixt Sion's King's departing from her, and his returning to her again, be the time of Zion's trouble and travel. The Church Militant here upon Earth is compared to a Travai∣ling Woman, tho' pangs take hold of her, and she is in pain, labouring to bring forth, Mic. 4.8, 9, 10. yet this traveling-pain, these labouring pangs do not last long, she is at length delivered to her great satisfaction and comfort: This same allusion our Lord himself maketh, that the time of his Absenting himself from his Church would be her Traveling time, she should suffer the pangs and pains of a Travailing woman, and she should have sorrow, because her hour is come, yet so soon as she is delivered of a Man-Child, she then remembers no more her fore-going anguish, but all her former sorrow is swallowed up with present joy, because God hath enabled her to bring forth a man-child into the world, John 16.20, 21, 22. And thus the Woman (Christ's Church) is said to bring forth a Man-child, which was caught up into Heaven for its security from the Dragon, Rev. 12.5.

Thus likewise we are told when Christ comes to be formed in the hearts of true penitents by such godly Ministers as Travel in birth for their Conversion (as blessed Paul did, Gal. 4.19.) then there is joy in Heaven over one sinner that repenteth, Luke 15. verse 6, 10, 23, and 32. Now assuredly the Church of Christ shall not alway go with her great Belly, nor shall she long complain (as Hezekiah did in his Day) that the Child of Reformation is brought to the Birth, and there is no strength to bring forth, Isa. 37.3. The Lord will hasten her deliverance in his own due and appointed time, Isa. 60.20. and Dan. 8.19. He will work wonderful works which we never looked for, Isa. 64.3. Who hath heard, or seen such a thing, that before Zion travelled, she brought forth, before her pain came she was delivered of a Man-child, a Nation is born in one day so soon as Zion travelled she brought forth her Childeren: Shall I bring to the Birth, and not cause to bring forth? (saith the Lord, &c.) Isa. 66.6, 7, 8, 9. As 'tis the voice of the. Lord that maketh the Hinds (those girt Creatures) to Calve, Psa. 29.9. and Job 39. ver. 1, 2, 3, 4. So, and much more than so, 'tis the Voice of the Lord from his Temple, that openeth the Church's Womb, and causeth her to bring forth her sorrows with Joy, and the same Voice from the Temple calleth upon all that love her, to rejoice for joy with her, and to suck the Breasts of Consolation unto satisfaction, and to milk out so as to be Delighted with the Abundance of her Glory, Isaiah 66 610, 11, 12, &c.

The fifth Cordial is; Tho' there be four famous Joys that are temporal, and Transitory here upon Earth, and all Recorded in Scripture. namely ▪ 1st. The Joy of Harvest. And 2dly. The Joy of Victory both these be named in Isa. 9.3. as very great earthly joys for 'tis well known, what strange transporting Joys are practiced by Country-men at the last Load of Corn led out of the Field into the Barn, to which we add the shearing of Sheep, which is called a good day, &c. 1 Sam. 25.8.36. And 'tis well known what strange Triumphing Joys are made by the Conquer∣ing Soldiers when they run to divide the Rich Spoils of their Conquered Enemies. 3dly. There is the Joy of marriage, mentioned in, Cant. 3.11. Where the day of Solo∣mon's Espousals is call'd the day of the gladness of his heart: And 'tis no less to other meaner men, unto whom it cannot but be matter of Joy; When man at his Marryng a Woman, doth verily find again his Lost Rib that was taken out of his side, Gen. 2. v. 21, 22. Therefore marriage is near in sound to a merry age. (4thly.) There is the Joy (that succeeds this Joy of Marriage) namely, the Joy of a Man-child born into the World (as is afore-mentioned) this is likewise matter of great Joy, because thereby, Names, Posterities, Families and Generations are upheld in the World throughout all Counteries over the face of the Earth, and without which the World would soon come to an end, &c.

Yet this Joy of the Church bringing forth the Man-child of Reformation is a Joy that far transcends all the other four former Joys, not only as it is, 1. A Spiritual and Hea∣venly Joy (wherein it exceeds all Joys that are only Carnal and Earthly & which stran∣gers do not intermeddle with, Pro. 14.10.) But also, 2. Because It is an everlasting Joy, Isa. 35.10. & 61.7, & 65.17, 18, 19. Thus our Lord tells his Disciples, their Joy at this Man-child's Birth (upon his return) will be joy which no man taketh away from them, Joh. 16. v. 21, 22, 'Tis call'd a day of Refreshing [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] Refrigerij, a cooling day after hot persecutions, Acts 3.19. yea, And 3. Its a most extensive happiness as it is a day of Restitution of all ••hings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, verse 21. as the ground of this Joy is greatest, so 'tis a joy that lasts longest: Moreover, 'tis said to the faithful Servant [Enter thou into the Joy of thy Lord.] Matth. 25.21. and again, verse 23. Intimating this Joy is too great to enter into us, but we must enter into it, and when it is once entered into, we must enjoy that Joy fore ever.

The sixth comfortable Consideration is; To behold Christ coming in his Kingdom (with power and great glory, Matth. 24.30.) to save Zion from her Enemies (Spiritual as well as Temporal) and to make all her Foes to become her Foot-stool, Psal. 110.1. Matth. 22.44. Mark 12.36. Luke 20.42. Acts 2.35. 1 Cor. 15.24, 25, 26. Heb. 1••.13. and 10.13. This must needs be a most joyful sight (thus often Recorded in Scripture) and infinitely transcending those three famous sights which Father Augustin so earnestly wished to see, namely, [Romam in store, Paulum in Ore, et Christum in Carne] that is, Old Rome in her Antient splendor, blessed Paul preaching with his Charms of Eloquence, and our most blessed Redeemer in his humane nature, walking about and doing good, as Acts 10.38. We are told how the Tulep (call'd a Lilly) doth out-shine Solomon in all his glory, Matth. 6.28, 29. How much more glorious will the sight of Christ be in his State of Exaltation, who was greater than Solomon in his State of Humiliation, Matth. 12.42. An exalted Christ is a rare sight, so excellent, as only to be seen of Angels, 1 Tim. 3.16. yet it is said, that some men shall not taste of death, till they see Christ come in this King∣dom, Matthew 16.28.

The seventh Comfort is; Tho' the ordinary time (proposed in the precious promise of Christ's coming to save Zion in the common way of Divine Providence) be usually when his whole work is done upon Mount Zion) namely, 1. His Humbling-work for Sin. 2. His Purging and Purifying work from Sin. And 3. His Preparing work for her Reception of his saving mercy.) Isa. 10.12. Then will her King come to disquiet the Inhabitants of Babylon (who have so long disquiet the Inhabitants of Zion) Ier. 50.34. Yet by his extraordinary prerogative of free grace, sometimes, when Zion's King beholds un∣sufferable insolency in her Enemies: This will bring him sooner, before he can find any innocency in her self, and before that Three-fold work (afore said) be wrought upon her. Observe how the Lord argues [I would scatter them, &c.] were it not, that I feared the wrath of the Enemy, least their adversaries should behave them insolently, and say, [me non voluisse aut non valuisse] that I would not or could not save them, &c. Deu. 32.26, 27. Therefore saith the Lord, The feet of my Peoples Foes shall slide in due time, &c. verse 35. but my People, themselves, shall be exalted in due time, 1 Pet. 5.6. If they be not weary of well doing they shall reap in due Season, Gal. 6.9. God will not grant the desires of the wicked (as David prays) least they should exalt themselves, Psalms 140 8. His Mercy

Triumphs over his Justice, James 2.13 and saves them with a Non-obstante, with a Nevertheless, and with a Notwithstanding their Sins, &c. Psa. 106.8. and 78.38. but 'tis more distinctly demonstrated in Ezek the 20. wherein we have the whole sum of the Law and of the Gospel, and where mercy many times catcheth hold of the hands of Justice and keeps them from striking his Servants, as appeareth from, verse 4. to 44. all along. God oft wrought for his own name's sake, that it should not be polluted, &c. verse 14, 21, and 43, 44. when they had more highly provoked him, so that he could not save them for their sake, yet brought he them into the bonds of the Covenant, verse 37. yea and his most gracious repentings were (after all this) so kindled together, as to cry out [how shall I give the up Ephraim, &] I cannot find in my heart to be so unkind to thee [for I am God and not man, and I have holy ones in the midst of thee, &c.] Hos. 11.8, 9. I will not destroy the Vine for the sake of the few Clusters that have blessings in them, Isa. 65.8. God would not destroy Sodom and her four Cities, had there been found but ten Righteous Persons in those five Cities, Gen. 18.32. We therefore do well to argue in prayer to God, as Moses did, [What will the Egyptians say, &c.] Exodus 32.12. and Numb. 14, 13, 14. and as Joshua [What wilt thou do to thy great Name?] Joshua 7.7, 8, 9. both those Arguments then did prevail with God, and why not now, &c?

The eighth Cordial is; Tho' God will (and out of his very faithfulness, Psal. 119.75.) Chastize his Childern, for whom he loves he chastens, yet he doth not love to chasten, Heb. 12.6, 7, 8. Rev. 3.19. Lam. 3.33. He hath tears in his eyes when a Rod is in his hand, &c. Therefore he assureth us, he will not chide for ever least their Spirits should fail, and the souls that he hath made, &c. Isa. 57.15, 16, 17, 18, 19. He al∣ways corrects in measure, Jer. 30.11. and measures it only out by Peck and by Peck, and not by whole Bushels at once (as the Hebrew runs) staying his rough wind in the day of his East wind, Isa. 27.7, 8. The Lord saith [I will hear your cryes for I am gracious] Exo. 22.27. And even as a Father pitties his Child, so the Lord pitties us, Psalm 103.13. 'Tis well known, that a little correction satisfies a kind Father for a great fault in his dear Child, when the Child swoons under its scourging, then the Father lets the Rod fall down on the ground, takes up his Child into his Bosom, and falls on kissing it to fetch life into it again, thus God did to Ephraim, Jer. 31.18, 20. He stirs not up all his wrath, Ps. 78.38. but in midst of wrath remembers mercy, Hab. 3.2•• 〈◊〉〈◊〉 rule is [as we are able to bear it] 1 Cor. 10.13. And his anger is but for a very little while, and then it ends in burning the Rod. Isa. 10, 5, 25. So that we have need, but of a little more patience, Heb. 10.36. James 1.4. Rev. 13.10. And God will give an expected end, Jeremiah 29.11.

The ninth Cordial is, Zion's King is not so Titulo tenus, in an empty Title, and no more, but will come and set up his fifth Kingdom after all the four Grand Kingdoms (the Assyrian, the Persian, the Graecian, and the Roman) be destroyed. The Humane Philosophers do question whether there be a Quinta Essentia, a Fifth Essence distinct from the four Elements, Earth, Water, Air, and Fire: Yet Divine Daniel doth de∣monstrate that there shall be a Fifth Kingdom; tho' Daniel doth obscurely compare the four aforesaid Kingdoms unto four Boysterous and Blustering Winds, Dan. 7.2. the fourth whereof (namely, that of the Roman Caesars) was more violent and more perma∣nent than any of the other Three; for first, The Foundation of that Kingdom was laid in violence and blood at the beginning of it; as Julius Caesar (who was the first of the Caesars) was violently (as it were) digged out of his Mothers belly when he came in∣to the World, and accordingly was his Soul as violently digged out of his Body, with stabbing Bodkins when he went out of the World. And secondly, This last of the four blustering Winds hath lasted longest in blood and violence for near to Two thousand years. But we are told of a small still Wind or Voice, 1 Kings 19.11, 12. which had the Lord in it, whereas neither the strong Wind, nor the Earthquake, nor the Fire (all fore∣going) had none of them the Lord in them: This small still breathing Wind or Voice may have a relation to the Kingdom of Christ, who is call'd a Prince of Peace, Isa. 9.6. and Peace upon Earth, good will to men, Luke 2.14. and whose Kingdom consists of Peace and Joy, Rom. 14.17. This is the small still Voice that will at last most effectually be∣calm all the four violent Winds, &c. But Daniel doth more plainly declare the four aforesaid Kingdoms; all which he expresly compared to four foul Beasts, Dan. 7.3, 4, 5, 6, 7. then, after the final fall of all those four Beastly Kingdoms, he addeth a fifth Kingdom, which he calleth [the Kingdom of a Man] verse 13, 14. to wit, of God-man, the Lord Jesus, whose Kingdom shall never be destroyed. N.B. Christ's Kingdom hath not a finis consumptionis, but only a finis consummationis: Tho' it shall be consummated when his Mediatory work endeth; yet then it will not be consumed, but only swallowed up by

his Essential Kingdom, which shall then comprehend it to all eternity; his Mediatory King∣dom lasts until he hath made all his foes his footstool, &c. 1 Cor. 15.24, to 28. because he is both the Master & the Maker of the Macrocosm, or great World, & able to subdue all, Phi. 3.21.

The tenth Cordial is; This King of Sion hath a true right and propriety to his fifth Kingdom, even to all the Kingdoms and Common-wealths in the whole World. 'Tis told us in express words [whose Right it is, &c.] Ezek. 21.27. Now the Lord Christ hath a Royal Right hereunto by Three manner of means or ways; as first, by a Divine Eter∣nal Ordination, he was verily fore-ordained for this transcendent Royalty, 1 Pet. 1.20. which word holds forth, how careful our heavenly Father was to make all matters sure concerning Man's Redemption by the Messiah; this great work was God's eternal pur∣pose, Eph. 3.11. and such a profound Mystery was in that work, as made the holy An∣gels not only to admire it, but also desirous to peep into it (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies) 1 Pet. 1.12. and Eph. 3.10. Secondly, Christ came to this Royal Right by his Fa∣ther's free and gratuitous Donation: The Father bids the Son [Ask of me, and I will give Thee the Heathen for thy Inheritance, and the utmost parts of the Earth for thy Possession, Psal. 2.8, 9. N.B. If all things were conveyed to Christ himself by way of Asking, why then should we, poor Christians, expect any good thing without asking, especially when he bids us [Ask and ye shall have, &c.] Matth. 7.7, 8. Christ indeed had a Natural and Essential Kingdom (as he was God, co-equal with the Father, Phil. 2.6.) This he had not by way of asking, but did enjoy it from all Eternity, and shall hold it to all Eternity: But his other (the Mediatory, Oecumenical, and Dispensatory Kingdom) Christ hath as a Donative and Gift (upon that Eternal Covenant made betwixt the Fa∣ther and the Son) for his faithful fulfilling the great work of fallen Man's Mediator, as his Rich Reward; and this is that Kingdom which he will deliver up to the Father when the End of it is accomplished, and then the Son (as Man) shall be subject, that God may be all in all, 1 Cor. 15.24, 28. Thirdly, Christ hath this Royal Right by way of special and peculiar Exaltation. 'Tis said, Christ humbled himself, &c. wherefore God exalted him, &c. Phil. 2.8, 9. the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies, Christ did empty himself in his State of Humiliation, passing through many little Deaths all his life long, and at last underwent that cursed and painful Death on the Cross as to his Body; and as if this had been too little, his Soul also was sorrowful to the Death, Matth. 26.38. Yea, he humbled himself so low as to lay down his Body three days in the Grave, &c. Therefore God declares his Decree to give him Royal Honour, Psal. 2.6, 7. and to exalt him so high, as not only to be above the Grave in his Resurrection, and above the Earth in his Ascen∣sion, yea and above the Heavens also in seating him at his Right hand upon a Throne of Glory in the highest Heavens. Beside all this, God sets his King upon his holy Hill of Sion, above all other Hills, and advances his Son's Scepter above all worldly Scepters, yea and dignifies him with a Name above every Name of Honour and Dignity both in Heaven, on Earth, and under the Earth, Phil. 2.9, 10.11. Then the Sun of Righteousness, Mal. 4.2. (which had lain long under a lasting Ecclipse) breaks forth into its former Native Splendor and Glory.

The eleventh Cordial is; This King of Sion, who hath now a true Tittle to, & a Right Propriety in a fifth Kingdom, will in due time become the full Possessor of it, whereof he is ever the Right Proprietor and Owner: So 'tis said [Ʋntil he come whose Right it is, and I will give it him] Ezek. 21.27. which intimateth, there is a time appointed by the Father, wherein he will give to his Son a plenary possession of all that he hath pur∣chased a propriety in by his Death; and to explain what this is, we are told that Christ will take to himself his great Power and Reign, overturning all that oppose, and causing them to comply with this Conquerour; then all the Kingdoms of the World shall become the Lord's and his Christ's, Rev. 11.15, 17. Christ indeed saith, My Kingdom is not of this Worlb, John 18.36. Yet is it in this World; Christ is better call'd [King of Na∣tions] than Tidal was, Gen. 14.1. as well as he is call'd [the King of Saints] Rev. 15.3. For when any grievous Calamity was about to come upon the Church of God from any of her Evil Neighbours, Jer. 12.14. to wit, the cursed Nations that compassed her about (as so many greedy Tygers, Bears, Boars, Lions, Leopards, Wolves, &c. saith Luther) then God sent his Prophets to comfort his Church against this coming Calamity with this soveraign Cordial of Christ's coming as a King to Relieve and Rescue her from those Ravenous Beasts by his Irresistible Power and Regal Authority. There be many famous Instances hereof, not only that great Text, Zech. 9.9. and that also, Ezek. 21.27. but likewise (tho' many more might be mentioned) I shall here add on∣ly one more, namely, that of Isa. 9.6, 7. at which time there was to come a most un∣parallel'd Calamity upon the Church, Isa. 7.17, 18, 19. and 9.1. Then to preponde∣rate

and out-weigh the perplexity of that matchless Misery, the Prophet of God there doth comfort the Church, not only with the Birth, but also with the Kingdom of Christ, saying, [the Goverment shall be upon his shoulders, the Mighty God, the Prince of Peace, and of the Increase of his Kingdom there shall be no end] Isa. 9.6, 7. The same may be observed in those two Prophets that followed Isaiah, namely, Ezekiel and Zechariah, as above quoted, all intimating the truth of Father Bernard's excellent notion [Tamen Christus Rex est etiam in hoc Mundo, scilicet, in ordine ad Ecclesiam] that is, though his Kingdom be not of this World, John 18.36. which wholly lyeth and walloweth in wicked∣ness, 1 John 5.19. and whose God is the Devil, blinding their minds, &c. 2 Cor. 4.4. Yet Christ is King in this World, in his ordering and over ruling all the Affairs of the World, so far as they do relate to his Church in the World. Thus Christ is call'd [Lord of all] Acts 10.36. If it be asked [of all what?] 'tis answered, he is Lord of all persons, of all things, of all Kings, of all Kingdoms; he is Lord of his Church, and he is Lord of the World, and therefore he will not suffer his Church to be long wronged by the World. Now, in order that this Proprietary Christ may become Pos∣sessor of his Royal Right, the Lord resolveth to overturn, overturn, overturn all Impe∣diments, &c. Ezek. 21.27. which threefold Repetition declareth both the certainty and the frequency of that overturning work; there must be many overturnings both of the Jewish and of the Gentile Nations: The Lord saith [Yet once, and yet once more will I shake both Church and State, &c. Then the desire of Nations shall come, Hag. 2.6, 7. and then, that which cannot be shaken shall remain, Heb. 12.26, 27. and then shall we receive a Kingdom which cannot be removed, verse 28. In the mean time we are told of an [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] He who now letteth, will let, to wit, Antichrist, until he be taken out of the way, 2 Thess. 2.7. Namely, by the Breath of Christ's mouth and by the brightness of his coming, verse 8. Those be the means whereby the Mystery of iniquity shall be over∣turned, and if one over-turning will not do, God will overturn three times, &c.

The twelfth comfortable Consideration is; That this Joyful time, appointed by the Fa∣ther, wherein he will give to his Son, Christ, all that right of Royalty over all, as a rich reward for his Accomplishing the great work of Redeeming the world, doth now draw nigh, but to assign the precise point of time, day or hour when it shall be: This is the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Postulatum] the problem that hath proved an harder Question to resolve, than all those problems that the Queen of Sheba propounded to prove the wisdom of wise Solomon, namely to give an exact Assignation of that precise point of time, wherein the Father will give Livery and Seasin (as the Law-term Runs) to his Son, that Christ may become King de facto in his due time, as he hath been King de Jure (by vertue of that eternal Covenant betwixt the Father and the Son) from all eternity: To resolve (I say) aright this most abstruse Question, Hic labor, hoc opus est: 'Tis a point of enquiry that hath posed & non-plus'd the most Mercurial and the Acutest and most refined wits in the world, yea, even, godly wise men (who have thought that they stood in the wisdom of God, and had the mind of Christ, as 1 Cor. 2.16.) have most notoriously plaid the part of sools in their extravagant conjectures upon this dark prophecy (shoot∣ing short of the Mark, &c.) whereof time it self is the best expositor. Our Lord hath sufficiently corrected man's fond curiosity in his telling us [but of that day and that hour knoweth no man, no not the Angels in Heaven, neither the Son (as he is the Son of man) but the Father only,] Mark 13.32. And the Lord (just before his Ascension) said unto his Disciples [It is not for you to know times and the seasons the Father hath put in his own power] Acts 1.6, 7. But it was then accounted enough for them to know that they should receive Power at Pentecost, &c. verse 8. and suitable to those sayings, afore-said, The Prophet Zechary had said long before [That day of Christ's coming, is one day which shall be known to the Lord] Zech. 14.4, 6, 7, 8. which phrase is exclusive of any man's know∣ledge. And Note well; That prophecy of Zechary hath respect to Isa. 60.19, Rev. 21. v. 23. and 22.5. The Pharisees asking Christ [when the Kingdom of God should come] He answered them [The Kingdom of God cometh not with observation] Luke 17.20 That is, not by humane might or power, but by God's Spirit, Zech. 4.6. Our English Law saith [nullum Tempus occurrit Regi] That is, Subjects must not set a time to their Sover∣aign, nor send an ordinary Post for him, much less may we limit the King of Kings to our time, Psal. 78.41. Our time may be always ready, but my time (saith Christ) is not yet come, John 7.6. And never was our Lord so sharp upon his dear Mother, as when she would have limited him to her time, saying to her [What have I to do with thee Woman mine hour is not yet come] John 2.4. 'Tis sufficient for us to know that this day of Salva∣tion is nearer in our day, Rom. 13.11. than it was to our Fore-fathers in former days: We may safely say, 'Tis now about the fourth watch of that long night of Antichristian

Darkness, Antichrist's Evening (at which time the light begins, Zech. 14.7.) shall be Christ's morning, and his time of coming to comfort his (not-comforted) Zion, Isa. 54.11, 12. as he did to his Disciples, Mat. 14.25, 26, 27. Rebuking the storm that the Beast hath rais'd against the Ship (his Church) and his presence shall then bring her safe to shore, as John 6.16. to 21. N.B. And tho' Christ come not with observation (as above) that is, as great Conquerours in Chariots of Triumph, and with numerous strar••y, live-Guards, &c. Yet we may truly say, that this King is come in our day, riding upon a company of Ass-Assinating Asses, as Zech. 9.9. Matth. 21.5. confounding the Language of those Babel-builders, and causing them to impeach one another: This is now for saving Zion while we were in a dream, Psal. 126.1. Nay not dreaming of any dan∣ger. God is exalted in his own strength, Psal. 21.13. and hath wrought wonders with the Jaw bones of these Asses far beyond Sampson, Judges 15.15, 16, 17. Christ hath cut the cords (or plow traces) of the wicked, Psal. 129.3. Oh! that they may never be able to Plow any more, &c. The Mount of Olives Christ's feet have made to cleave asunder to open a way for our deliverance, Zech. 14.4, 5. Oh! pray that this may be a precursor or forerunner of greater deliverances, that Christ may come quickly, leaping over mountains (the proudest Tyrants) Can. 2.8. Rev. 22.20. But we may not know the hour of his coming, Rev. 3.3. Therefore Watch, &c.

I shall conclude this Tract with these few Remarks. The first is; 'Tis a peculiar Di∣vine favour and priviledge that the prophecy concerning Antichrists period which brings both a longer and worser persecution upon the people of God than did the Pagan power is both sealed and dated, which is a singularity above other Prophecies and Promises of God. N.B. But because this Beast's time of rising hath not a Divine date upon it as well as the time of his ruine hath, that therefore we are at a loss where to begin the right reckoning. Lo, Here is wisdom, Rev. 13.18. that is, Either herein is the wisdom, the unsearchable wisdom of God, for the exercise of his Church, or 'tis so abstruse and pro∣found a point that it will exercise the most refined wits, and the most Spiritual wisdom of the greatest Divines in all Ages: The most valuable Authors do unanimously concur that his rise must be fixed betwixt the fourth and sixth Century, and supposing he rose in the year 400 (for he could not rise before the Pagan power was expired under the sixth seal's Prophecy which lasted so long. N.B. 200 years may be allowed him for growing into his virile State of Domineering Royalty which carries the Account to the year 600 and whether we ought to reckon from his first Rising or first Reigning [hoc restat ad probandum] Guessing is but a vanity where there wants Scripture light to ground and guide, And 'tis but a too lightly valuing a man's Reputation to venture rashly upon such Rocks, as too many famous men have split their Credit upon by their particular determinations which time the best Expositor hath confuted as false, but much more of this in my discovery of Antichrist largely handled there, &c.

The second Remark is; Tho' Antichrist have still many scores of years, wherein to continue and make war with the Saints, Rev. 13.5, 7. (As fixing the Epocha upon the Sixth Century doth necessarily imply.) N.B. Yet our Lord hath hitherto Interlaced (with the tedious time of this Beast's Beastly Reign) some lucid intervalls to support the feeble faith, and trembling hopes of his people: As in the ten Primitive persecutions God now and then stoped the carreer of those Pagan persecutors, and gave his persecu∣ted Saints a little leave (as in Job's phrase) to swallow down their spittle but more especially when Constantine came to the Crown. N.B. And after the Church had about 97 years Rest by times which may be well meant [That silence in Heaven for half an hour] Rev. 8.1. At the opening of the seventh seal (after the six seals had destroyed the Pa∣gan State which the Dragon had made his drudge to destroy the Gospel-Church) that brought forth the Trumpet-Prophecy, so therein all along God gave his Church some little revivings in their bondage under the Papagan power or Antichrist hitherto, and will do so till the vials destroy him.

The third Remark is; Nor was this all to give his persecuted people now and then some respite & intermission or some cooling times from hot persecutions only, but God also scatter'd Cordials for Corroborating and Comforting their Spirits in the Evil day. N.B. as, (1st.) It was a comfort to the Church that all the Pagan persecuting Emperors were so short lived, insomuch that 27 of them God blew out of the Imperial Chair, in the space of 200 years, and then the Devil was defeated of his first design, for so far was he from routing up the Church, by the Pagan power, that it self was routed up by Constantine, &c. This the Church over-lived to see; N.B. (2ly.) No less Joy it was to the Church to see the Devil defeated in his second design against her by his powring out the Puddle water-flood of Arrianism; for then the Lord his her in the Wilder∣ness,

Rev. 12.6, 14. And made the Earth help her, verse 16. to wit, the Goths and Vandals which the four first Trumpets Summon'd in upon the Roman Empire in the year 410 and wasted the western part of it about the 480 d. year. All which Interspace the Church injoy'd peace in the Exercise of Religion; yea, and during this double design of the Dragon against the Church (the former in the form of a Pagan, the latter of a Christian, Arrian, yet denying Christ's Deity, &c.) beside the white robes given to those crying Souls under the Altar, Rev. 6.11.

N.B. The whole 7th. Chapter of Sealing and Securing 144000 is brought in for the comfort of the Church: Nor did his second design succeed; for beside the hiding place prepared of God for his Church in persecution, she was born as upon the wings of Eagles (as Exodus 19 4 and Deut. 32.11.) to soar above its reach, Rev. 12.6, 14. So that the Church had a liberty to condemn the Arrians, Pelagians, Nestorians and Eutychians, by the 2d. and 3d General Councils which swallowed up the Flood. N.B. (3ly.) Still 'tis a comfort to the Church to be preserved under Anti-christ (the last attempt of a daring Devil (when he found it impracticable to destroy the whole Church) he makes war against the Remnant of her seed, that keep close to the rule of God's word, Rev. 12.17. tho' he slay the witnesses, yet he cannot bury them, God stirs up Friends to pre∣serve them from perishing: And as the fifth Trumpet blew up the Saracens (who enter∣ed Spain the 714 years within 80 years time over-ran it and many other Countries, Italy it self, &c. & were got to the very gates of Rome which could not but cause the Pope to pull in his pushing horns; so the Sixth Trumpet brings up the Turks about the twelfth Century in Ottoman's year (as 'tis said) 1296 (Joyning with the Saracens)▪ They are a curb to Pa∣pistry and a scourge to Papists, Rev. 9.20. for none worship Images as Papists do, As the Turks hath been a Rampart to the Protestants, so hath he been and is still Rampant to Popish Countries: what father Service God hath for him of that Kind is yet unknown but the sounding of the seventh Trumpet (which pours out seven Vials gradually up∣on the beast to destroy him) brings the greatest comfort, Rev. 11.15. The accomplish∣ment of this is that which we must wait for, the vision being yet for an appointed time, Hab. 2.3. Dan. 8.19. &c. then expireth the Kingdom of the Beast and then Christs Kingdom beginneth: Then the Temple of God (for Christ's worship and wittnesses, both which hath been supprest) shall be opened, Rev. 11.19. This is the third State of the Church described, Rev. 20. A serene and peaceable state till the battel with all the wicked of the world, which shall end with Christ's coming to Judgment and then follows the Triumphant state Rev. 21.22. Chapters. Seeing these sayings there can agree with no other State Rev. Chapters 12, 13.14, 15, to 20. do explain what is foretold in Chap. 11.

The 4th Remark is; There is certainly a time predicted and prefixed by God, where∣in the Beloved City (as the Church is called, Rev. 20.9.) shall have a Golden Age, and Halcyon▪ Days for a thousand years upon Earth, which space of Time is repeated six several times expresly, Rev. 20.2, 3.4, 5, 6, 7. tho' this whole Book of the Revelation be mostly mysterious; and, as Jerom saith (Epist. ad Paulinum) quot habet Verba, tot Sacra∣menta, so many Words, so many Mysteries; which may most surely be asserted con∣cerning the 20th Chapter, that hath been a subject of so many differing and contrary Interpretations, and variety of Opinions, which is wittily called an Holy Disease: Yet this was the Judgment of the Antient Fathers in the very next Age to the Apostles. As, (1.) Tertullian contra Marcion. (2.) Irenaeus Tract. contra omnes Haereses. (3.) Justin Martyr (who of a Philosopher became a Christian) about thirty years after the death of this John the Divine, the Pen-man of this Book of the Revelation. (4.) Papias, who was St. John's Scholar, and a godly Bishop in that Time. (5.) Hilarius, a Divine of eminent Endowments. (6.) Lactantius, that Eloquent and Candid Writer (call'd the Christian Cicero) Instit. lib. 7. where he expresseth this Golden Age of the Church in Virgil's Ver∣ses, only with a little change of their Order. (7.) Yea Augustin himself. And (8.) His Contemporary Jeronimus (in his Catalogue of Antient Fathers) do afford their Suffra∣ges, as to the main of this comfortable Doctrine. All these Fathers were Stars of the first Magnitude in the Firmament of the Primitive Church, all grounding their Opi∣nions upon Isa. 65.17. and 66.22. Behold, I Create New Heavens, and a New Earth, &c. and upon Mich. 4.1, 3, &c. with Isa. 2.2, 4. in both which places it is said, that in the last Days, the Church shall have a glorious Victory, and a Kingdom, &c. and that then Swords shall be beaten into Plow-shares, and Spears into Pruning-books; Nation shall not lift up a Sword against Nation, neither shall they learn War any more; but every man shall sit under his Vine, and under his Fig-tree, and none shall make them afraid, &c. Yea, and upon more such Prophetick Scriptures, both in the Old and in the New Testament (too many to

mention here) which never had their Accomplishment in any Age to this Day. It must indeed be acknowledged, that the Heresie of Cerinthus, and the old Chiliasts, or Mille∣naries, were long ago exploded, &c. But we find this Reason for condemning them, namely, because this Cerinthus, being a Jew, had his foolish Conceits concerning the Thousand Years from his Judaism, and the Chiliasts, his Followers▪ did Judaize also with him; they all entertained Carnal Conceits concerning Divine Matters, and carnally interpreted this Scripture of a Thousand Years, as if it held forth only a Temporal Felicity, to wit, that the Earth during these Thousand Years, should be, not a Paradise of Spiritual Delights, but a Stew of all Impure Pleasures, and a Stage of all Liber∣tinism and Sensual Licentiousness: Not unlike to that stupid Phantastick Paradise which the Turks doatingly dream of from their Impostour Mahomet, in their abomi∣nable Alcaron: This also is the fond Fancy of the Blinded Jews concerning their Mock-Messiah, whose Coming they do expect. To this Tremellius the Jew excellently answers [de mille annis, in Rev. 20. nihil eorum narratur quae Cenrinthus tam imprè garrie∣bat, &c. that is, Here is (in the Thousand Years) nothing told of which Cerinthus pro∣fanely prated; for, where is any luxurious Eating and Drinking? where is Marriages, and mad Merriments? and where are Sacrifices and Festival Days to be observed at Jerusalem, &c? The holy Scripture names not any thing of such unholy practices; therefore Cerinthus and his Followers are justly Branded for Hereticks by both An∣tient and Modern Divines, who unanimously affirm, that this Beloved City, the New Jerusalem, shall enjoy a Thousand Years, not of Carnal Pleasures, but of Spiritual Joys, wherein holy Men and holy Women shall live in peace from Persecutors, and in love one with another, without Differences either of Opinion or Practice, &c. rejoycing together in a most blessed and heavenly manner, while Satan is Chained up, &c.

To conclude; Though this Golden Age (call'd a Day of Refreshing, and of the Re∣stitution of all things, Acts 3.19.21.) be affirmed by Antient Fathers, and confirmed by Modern Authors, both Foreign (as Alstedius, Keplerus, Cunaeus, Daubricius, Piscator, Molinaeus, and Tychobrake) and Domestick (as Dr. Hackwil, Dr. Twisse, and Mr. Mede, &c. which shews it is no Outlandish Toy, nor any Yesterday Fancy: Yet in what Year this New World shall begin, all these great Lights of the World look'd upon it, as one of the great Secrets of Heaven, which (as Nuncius Propheticus, who subscribes himself T. B. saith well) Our Dim Eyes cannot pierce those Ten-fold Orbs above to discern. Indeed so many Men, so many Minds. Alsted determines upon Ninety four, others upon Ninety seven for the first Year hereof: Others judge the time un∣certain; and certainly their Judgment (in my Judgment) is most certain: Let us turn our private Opinions into both publick and private Prayers, that the Lord Jesus may hasten his Glorious Kingdom, and be like a Roe upon the Mountain of Spices, &c.

The 5th Remark; I have inserted some more of my fifty years Collections out of many learned Authors about this Millenary point which hath been canvased pro and con as a profound Mystery in all ages of the Church, &c.

(1st.) Hierom on Ezekiel saith in Lib. 11. Cap. 36. that Tertullian, Lactantius, Victori∣nus, Irenaeus, and Apollinarius, five learned men, were all of the Millenarian opinion. And Aben-ezra upon Isa. 65.22. [as the days of a Tree, so shall the days of my People be, and they shall long enjoy the work of their hands.] saith thus, As this Tree, there mentioned, doth endure a thousand years before it perisheth, even so those that shall be raised at the time of the Messiah's appearing [tamdiu victuri, quamdiu patriarchae ab Adamo ad Noam] Shall live so long as the Holy Patriarch's did, from Adam to Noah, some of which lived very night to a thousand years: Other Rabbinical Criticisms carry the same congruity, namely, that John in the Revelation doth number all by sevens, as 7 Churches, 7 Spi∣rits, 7 Stars, 7 Candlesticks, 7 Angels, 7 Seals, 7 Vials, 7 Thunders, all which numbers do plainly point to the seventh, or Sabbatical year, and under the six Seals, Angels, Vials and Trumpets, is comprized the sixth age of the world, or the last six thousand years thereof, allowing 333 years, and the third part of a year to each, which make up about two thousand years: of the same alloy is that curious Notion; As the first Adam did fall upon the sixth day, and upon the sixth hour of that day, and was judged in the same hour at Evening: And as the second Adam was Crucified upon the sixth day and at the sixth hour of that day, &c. So on the sixth age of the world expiring▪ God will take away all evils out of the world, and then begins that seventh or Sabbatical year of rest to his Church, &c. Moreover, Justin Martyr reads that phrase aforesaid; ••s••. 65.22. [the days of my people be as the day of the tree of life] which words (saith he) do im∣plicitly point at the thousand years that the first Adam should have lived in his Paradise-felicity had he not eaten of the forbidden Tree, &c.

(2dly.) Learned Weems in his Ceremonial Exercitations observeth a three-fold ••••∣rour concerning Christ. 1. Error personae, a mistake of his person: Hence we are told of False Christs, &c. 2. Error Conditionis, a mistake of his condition, thus the Je••s look'd for a Messiah to come in worldly grandeur and glory at his first Appearing, &c. And, 3. Error Temporis, that is, a mistake about the time of his coming the second time, &c. How many mistakes have been made about this abstruse point, I have dis∣covered at large in my Discovery of Antichrist, Chapters 12, 13, 14, 15. I shall add a little here to what I have related there, and before here in foregoing paragraphs Dr. Fulk and Diodate, take the time of Satan's binding for a long time indefinitely, Zegerus, Emanuel Sa, and Esthius all say, 'tis meant all the time since the first publication of the Gospel; Ribera, Haimo and Gagneus take it for the time until Antichrists rise, who (as they say) must continue but three years and an half before the day of Judgment: Junius begins these thousand years, thirty six years after Christ's death, for then Satan raged against the Christian Church until Hildebrand, before he was restrained, &c.

Brightman reckons at Constantine to Pope Boniface•• the eighth, and so do Napier and Mr. Fox the Martyrologist. Cotterius begins them at 1517 when Luther arose to a re∣formation, at which time was the rising of the witnesses: But Alsted and Archer begin them at 1666 and 1694, the latter of these two Dr. Hall (in his Revelation Revealed) most highly honoureth, saying of him, that Mr. Archer was a London Divine of such Sanctity, and Estimation, as none doubted (saith the Doctor) to file him among men as pretious as any the Earth bore in his time, yet some mistakes attended this pretious man, both in reckoning Christ's Reign to begin at 1666 year, and in fixing the call of the Jews and the ten Tribes upon 1650, or 56 year, both which time it self hath confuted: Tho' Dr. Hall give this high character to Mr. Archer, yet was he of a differing opinion to him, saying, the Ten Tribes were 2340 years ago so dispersed as dust before the wind, so that now they have no known Being in the world, and for them to be fetched again out of the Rubbage of Paganism and Mahometanism, credat Judaeus Apella, let the circumcised Jew believe it, &c. As to Alsted, he is an Author of Universal Re∣putation, as appeareth by his Encuclopaedia and other learned Works. He wrote in Latin his Assertion of the glorious Kingdom of Christ here on earth; Illustrates it from sixty five places of holy Scripture, and answers thirty five Objections against it, which is faithfully Englished by famous Mr. Burton, who calls it [The beloved City] and well-worthy of serious perusal; Yet this great professor of the University at Herborne hath his Mistake also, in fixing the beginning of Christ's Reign on Earth upon 1694 year or sooner. This his Conjecture is likewise expired Re infectâ, as well as the former: we may well suppose the cause of so many men's mistakes as to times and things is this, that seeing the sense of those dark prophecies layeth [not in Superficie, sed in medulla Scripturae (as the Father phraseth it) not in the outside of the letter, but in the marrow of the Spirit, therefore was it a prudent answer of Dr. Andrews, when a plain man asked him his opinion about those obscure passages in the Revelations, he modestly said, [My Friend, I am not yet come so far, &c.] Yea and great Calvin (if Bodinus wrong him not) was forced to ac∣knowledge that he was Nullus in propheticis, and knew not what many obscure passages of the Revelations meant. Seeing (as Jerom saith) Quot habet verba, tot Sacramenta, so many words so many Mysteries as before.

(3dly.) There be many great lights of the Church that are in the dark about those difficult points, rendring their Reasons for their dissenting, such as learned Dr. Lightfoot, who in his comment upon the Acts, pag. 12. doth condemn the Millenarian opinion as erroneous, &c. And other learned men argue thus:

1. The first Lesson that God taught Adam (after he had taught him the Lesson of Christ) was, that he should not expect Christ's Kingdom upon Earth, because he then cursed the Earth to him, and what should Christ's blessed ones for ever in Heaven, do a thousand years on the cursed earth? seeing Christ saith, His Kingdom is not of this world, &c.

2. Tho' Millenaries (say they) understand Satan's binding to be, that he shall no more persecute the Church, but 'tis expressed, Rev. 20. v. 3.8. that he shall not deceive the Na∣tions; now there is vast difference betwixt persecuting, and deceiving, and betwixt Church and Nations.

3. They say also that the first Resurrection, Revel. 20.5. is meant the calling of the Jews, which is called a life from the dead, Rom. 11.15. and John 5.24, 25.

4. They add likewise, that the Resurrection of the Gentiles, or the thousand years of chaining up Satan from deceiving the Gentile Nations, did begin at the destruction of the Jewish Temple; for then (tho' the Gospel had been preached before) did Judaism cease, and Christianity began, &c. Hence was that day called a Terrible day, Joel 2.31.

Acts. ••••.20. as if it had been the day of Judgment; and Christ discourses so of them to∣gether, that you cannot know them asunder they are so alike, in Matth. 24, &c. Many more Arguments against the Millennium may be found in Dr. Willet's Hexapla on Rom. 11th. and on Daniel, &c. in Dr. Hall and in Ross's Pansebeia, too long to inserit here, which Alsted and others have industriously Answered. The safest choice (I Judge) in polemical points is only to speak by permission (as the Apostle's phrase is, 1 Cor. 7 6.) and not over Dogmatically, &c. Dr. Goodwin concludes his Sermon on the fifth Monarchy with this prudent caution, saying, Whether so, or so, I leave undetermined. And the Rabbies old Salvo' (with a little variation) seems now very seasonable, namely [Elias cum venerit, solvet Omnia] when the Messiah (Elias's Master) cometh, he will resolve all those Sacred Riddles; we must therefore pray with the Spouse, Make hast my Beloved, and run like the swift Roe to unriddle all Mysteries, &c.

The last Remark is; What became of John after he had delivered this Revelation to the Churches of Asia the Scripture is silent. We are told his Epistles and Gospel were writ after his return to Ephesus from Patmos where he had his Revelation, & were pub∣ished by Gaius his Host and Deacon, mentioned, Romans 16.23. N. B. And that he was put into a vessel of boiling oil at Rome which did him no harm, and that he slum∣breth yet under the earth at Ephesus where he made his own grave out of which he had preached, &c. But these & many other stories ficta magis quam facta esse videntur, seem vain fictions rather than real facts saith Pareus, and be but monkish Evaporations, saith Prideaux. No better what is told concerning Andrew, Philip, Thomas, Bartholomew, Simon the Cana∣anite, Matthew (saving that he wrote his Gospel) and▪ Matthias, chosen by Lot in Judas's stead, is, if not Fabulous, at least uncertain: N. B. Where the Scripture hath not a Mouth to speak, we may not have a Tongue to ask. Now unto the King Eternal, Immor∣tal, invisible, the only wise God be honour and glory for ever and ever, Amen. 1 Tim. 1.17. Now the God of peace, that brought again from the dead our Lord Jesus Christ, that great Shepherd of the Sheep, through the blood of the everlasting Covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his Sight, through Jesus Christ, to whom be glory for ever and ever, Amen, Heb. 13.20, 21.

Δόξα μόνω Θεῷ

Deo Soli Gloria.

FINIS.