SECT. I.

THE Holy Evangelist Luke having in his former Trea­tise written the History of Our Lord and Saviour, (wherein he had spoken of all things Non dicit se scripsisse omnia sed de omnibus: de singulis nimirum tan­tum, quantum ad spiritualem aedificati­onem sufficit: Et haec est sufficientia Scripturae, quam credimus contra Pon­tificios. Non credimus omnia in Scrip­turis esse, sed de omnibus id, quod ad salutem sufficit., that Jesus both did, [...]nd taught, so far forth as the Holy Ghost hought fit to dictate to him, and to injoyn [...]im to publish) he now proceeds to write the History of his Apostles Dicit se de actis Apostolorum nunc scripturum, licet de aliquibus tantum Apostolis scribit, nec omnia eo­rum acta. Nihil scribit de Thomâ, Bartho­lomaeo, Andreâ &c. nec de eorum pro­fectionibus in Indiam, Galliam, Germa­niam, neque de eorum morte; nimi­rum, quia Spiritui sancto visum non est, plura scribi, quam nobis ad aedificatio­nem opus erat. In iis quae scripta sunt nos diligentèr exerceamus, de caeteris ne simus curiosi. Stres.. And in the first place, to connect this History with his former, he shews, That after our Saviour was risen from the dead, he continued Forty days on the earth, and in that space of time appeared often to his chosen Apostles Ministri sivè officiarii Christi sunt hi, ut videre est, 1 Cor. 12.28. Eph. 4.11. Rom. 12.5. Primi sunt Apo­stoli qui à Christo ipso vocati non pote­rant errare in Doctrinâ, missi in uni­versum orbem ad ecclesias plantandas. Juxta hos, erant 2. Propherae, qui h [...] ­bebant dona praedicendi futura, et in­terpretandi Scripturas; et alii extraor­ [...], qui habebant dona linguarum, & miraculorum. 3. Evangelistae, Apo­stolorum comites, & administri. 4. Docto­ [...]es & Pastores, qui ordinariè vocati erant ad explicandam Scripturam & pascen­dam disciplinâ unam aliquam particula­rem ecclesiam, cui erant praefecti cum his erant. 5. Rectores 1 Cor. 12.28. item­que Diaconi, Act. 6. Christus tanquam Doctor supremus, & Academicus in pa­storibus formandis fuit occupatus, qui deinde ecclesias docerent. Quo plus re­verentiae habeat quod illis praecipit Christus, addit, hoc spiritûs directione factum. Non quod aliundè regi opu [...] ha­buerit Filius Dei, qui aeterna est sapien­tia, sed quia homo quoque erat, ne quis putaret humano ingenio tradidisse [...]po­stolis, quod tradidit, nominatim ad di­vinam authoritatem nos revocat; sicuti toties Dominus ipse nihil se tradere affir­mat nisi quod à Patre accepit. Calv. in loc., giving them many sure Evidences, that it was truly He, their Lord and Master; and by the direction of the Holy Ghost (where­with his Human Nature was full) he gave them many Precepts and Commandments, touching the discharge of their Function and Office; acquainting them with the things appertaining to the Kingdom of God, viz the Kingdom of his Grace, which is erected, and set up in the Hearts of men by the prea­ching of the Gospel. And having now ga­thered [Page 2] them together [...]] supple [...] ip­sos in unum recolligens qui dispersi fue­rant. vid. Joh. 21.2. est, Attico more, passivum sono, sensu activum, Grot., that they might behold his Ascension, he commanded them▪ that they should not disperse themselves, not depart from Jerusalem, but stay the [...]e, and expect the performance of the Promise made by the Father of a great and plentiful Effusion of his Spirit upon them [ Joel 2.28.] of which he had often before told them, as we may see, Luk. 24.29. & Joh. 14. and ch. 15. and 16. And though they had been before baptized by John, who baptized Solent Theologi quatuor species baptismi recensere 1. Eluminis, seu aquae. 2. Flaminis, seu spiritus, Mat. 3.11. igne baptizabit. 3. Sanguinis seu Martyrij Mat. 20.22. Mar. 10.38. 4. Luminis seu verbi, Act. 18.25. Quatuor igitur sunt res, quas sacrum baptismatis nomen solet insignire. 1 Sacramentura regeneratio­nis. 2. Ipsam regenerationem. 3. Mar­tyrium. 4. Doctrinam Evangelii. with water, but could not confer the Spirit Hoc non ideo dicitur, quod Jo­hanni [...] baptisma fuerit ceremonia vana, vacua, in efficax, quae Spiritum sanctum non habuerit conjunctum, vid Mar. 1.4. Act. 19.4. Sed dicitur Johannes so­la aquâ baptizasse, quia ipse non potuit dare Spiritum sanctum, sed tantum de­dit externum spiritûs sacramentum, & sigillum; Christus autem dedit Spiritum. with the outward Ordinance, yet now they shouldst be baptized with the Holy Ghost ten days hence; not but that they had received the Spirit before in some measure, but now this Spirit should be poured forth in a more large, and plentiful manner upon them, to confirm them more assuredly in the Doctrine of the Gospel, to sanctifie them more abun­dantly, to seal to them, and bear witness with their Spirits, that they were the adop­ted children of God, Eph. 1.13. Rom. 8.16. And lastly, to confer those gifts upon them, which were requisite for the execution of their Office, namely the gifts of Tongues, Prophecies, and Miracles, that they might divulge and proclaim his Doctrine and Gos­pel not only in Judea, and Samaria, but e­ven to the uttermost parts of the earth. The Apostles hearing him discourse of this ex­traordinary effusion of the Spirit, and ima­gining (as it seems) it would be an intro­duction to the glorious temporal kingdom of the Messiah, (which still ran in their minds,) they asked him, whether he would at this time restore the Kingdom to Israel or no? having an eye, (as 'tis probable) to that place, Dan. 7 27. And the kingdom, and dominion, and the greatness of the Kingdom under the whole Heaven, shall be given to the people of the Saints of the most High, whose Kingdom is an everlasting Kingdom, and all Dominions shall serve and obey him. To whom he replies. That they ought to be contented with the knowledg of such things as the Father hath thought fit to reveal to them: but for other things which he is pleased to keep secret, they should not pry into them, the knowledg of them being neither necessary, nor profitable for them. And this might abundantly satisfie them, that they should shortly be endued with such power, and gifts of the Holy Ghost, where­by they should be rendred fit to preach the Gospel, and to testifie Ministri de Christo testantur tri­bus modis. 1. Christum praedicando. 2. Secundum Christum vivendo. 3, Propter Christum patiendo. to the uttermost [Page 3] parts of the earth (even both to the Jews and Gentiles) that he was the true Messias, and Saviour of the world. Having thus spoken unto them, he led them forth to that part of Mount Oli­vet which is neer Bethany Some think our Saviour led his Dis­ciples as far as Bethany, and there having taken leave of some that were dear to him came back with them to the Mount of Olive [...] ▪ which lyeth between Bethany and Jerusa­lem, and from thence ascended to heaven. Lucas dicit cap. 24.50. eduxit eos foras ad Bethaniam usque. h. e. ad eam Bethaniae partem, quae in monte erat Oliveti in quo monte Christus saepè preces, & la­chrymas ad Patr [...]m fuderat, ut qui locus submissionis ipsius testi [...] fuerat, idem es­set & gloriae., and there lifting up his hands, he blessed them, and as he blessed them he was parted from them, and carried up into heaven, a cloud recei­ving him out of their sight. They standing amazed at this wonderful sight, and earnest­ly looking after him towards heaven, two Angels An tanta sit Angelorum vis, ut suâ virtute possint efficere corpus vero simile, an verò divinâ virtute ipsis cor­pus aptetur, non disput [...]bimus. Id certum quod non verum corpu [...] ex semine hu­mano hypostaticè sibi unia [...] sed tantum figuram corporis sormatam ex materiâ remotâ geste [...]t, quale & Christus in praeludium incarnationis saepè assumpsit. Aliud antem est illud corpus, quod deinde p [...]r incarnationem induit. Stres. in white robes appeared to them, and assured them, that he would so come to judgment, as they had seen him go to heaven, to wit, visibly, and in the same bo­dy with which he ascended; at which time he would appear in the clouds again with great Majesty and Glory.

SECT. II.

THe Apostles having seen our Saviour thus gloriously ascend into Heaven (worshipping, and adoring him in Spirit, as their Lord, and Saviour, Luk 24.52.) returned to Jerusalem, and according to his command Tuit ha [...]e non simplex obedientia, fed obedientia contra consilium carnis & sanguinis [ Gal. 1.16.] Sciebant Hie rosolymis perpetuas infestationes Judae­orum esse metuendas, Joh. 20. [...]9. sed, congregatio habenda erat in una domo centum & viginti hominum, & carnis consiliis abnegatis, strictè Christi man­dato adhaerent. vid. Mat. 16.24. conti­tinued there in joint devotion in an upper­room for ten days, together with many o­ther men, (whereof some were of the kin­red Intelliguntur cognati Christi, non tantum ex parte Josephi, quem aiunt ex priori uxore plure [...] habuisse silios, sed etiam ex parte Mariae. Uxor e [...] im Cleo­phae, quae Mariae soror erat tre [...] filios, ha­bebat, Jacobum, Josen, Simonem Judam. Mat. 13.55.56. comp. cum Joh. 19.25. & Mat. 27.56. Enere plures eo tempore, qui in Christum credebant. Nam 1 Cor. 15. mentio est, de pluribus quam quingentis fratribu [...] quibus Christu, apparuit, sed videntur caeteri in Galilaea mansisse, & illi praeci­puè Christum secuti, qui erant de Christi sanguine, quibus tamen aliqui potuerunt accedere, qui Hierosolymis habitab [...]nt. of Jesus) and some pious women, who had followed him; among whom was Mary This is the last mention of Mary the mother of Christ, that we meet with in the Scripture. Voluit Spiritus sanctus reliquam ejus vitam silentio involvere, ut futura circa ejus personam fabulosa super­stitio nihil praetextûs in Scripturâ inveniret. his mother; their whole number being about Sixscore; and there they ex­pected the great, and large effusion of the Spirit, which was promised unto them.

SECT. III.

DUring this time of their abode together, Peter rose up, and made a motion to the rest of the disciples there present, that one should be chosen into Judas's place; who having formerly had the honour to be one of Christs Apostles had by his late treachery against his Lord, and Master Mat. 26.47, 48: (being guide Non est gravius peccatum quam aliis esse [...] peccati: vae Ministri, vae Parentibus, vae Magistratibus, qui hoc faciunt. to them that took him, as the Holy Ghost Ergo Spiritus Sanctus est vera persona, et non qualitas, & ex propriâ scientiâ praedicit. Nam futurorum prae­dictio Deitatis signum est infallibile, Isa. 44.6, 7. & 41.22, 23. & quamvis di­citur, Joh. 16.13. ab a [...]io audire ista fu­tura, quae nobis praenunciat, tamen hoc non ita intelligendum, quasi opus habeat a Patre aliquid discere, quid ipse nesci­at, sed quod revelationem suam quam dat hominibus, instituat secandum vo­luntatem Patris, & Filii, revelans ea, quae Pater, & Filius volunt revelari. Haec enim est voluntaria oeconomia tri­um Personarum inter se. had long ago predicted by the mouth of the Prophet David, Psal. 41.9.) fallen from that digni­ty; He tells them that this Judas received from the chief Priests and the Rulers of the Jews a reward for his Treason, yet it did not at all profit him, but only gave occasion to them, with that money, to purchase the Porters field See Zech. 11.13. called from thence Aceldama, to his everlasting infamy. He farther shews, that this wretched man having through re­morse, and anguish of Spirit for that his hainous fact, hanged himself, See my Harmony of the four Evan­gelists, chap. 6. Sect. 15 the rope, or that to which it was fastned breaking, he fell down headlong, and burst asunder, and his bowels gushed out Simile exemplum habemus in hi­storiâ ecclesiasticâ de Arrio haeretico, qui fecedens ad onus ventris deponendum, dicitur crepuisse, & omnia viscera effu­disse., and so he went to his own place In locum suum, & factis suis dig­num, quémque malitiâ suá meritus est. Sicut in unaquâque Repub. est Carcer, & locus supplicii erectus in terrorem improborum, ita Deus etiam impiis prae­paravit Infernum, Mat, 25.41.. These things having thus happened to Judas, he exhorts them to chuse another into his room, shewing the necessity of such a choice for the fulfilling those Scriptures, viz. Psal. 65.25. and 109.8. In utroque psalmo agit David de Aulicis Saulis. Sicut enim David in pas­sionibus, & persecutione suâ fuit Typus passionis Christi, ut patet passim ex hi­storiâ Evangelistarum; ita isti [...]ulici Sau­lis qui Davidem persequebantur fuere typ [...]istorum Sacerdotum & aliorum ho­stium, qui Christum persecuti sunt: Et speciali [...]èr iste Doeg, pastor pecudum Saulis, qui Davidem prodidit, fuit typus Judae, quem Christus Apostolum, & Pa­storem ovium suarum elegerat, sed qui Christum prodidit. Et haec est rati [...] quod isti textus, qui alioquin de hosti­bus Davidis propriè loquuntur, hic ad Judam accommodantur. Duo autem sunt quae David D [...]gi, & hostibus suis impre­catur, atque duo sunt, quae in hâc suâ imprecatione de Judâ vat [...]matur, nem­pe quod spoltatus omnibus bonis quae per avaritiam, fraudem, & furta corraserat, depositus erit ab officio.; which foretold he should be spoiled of what he had so wretchedly got, and that his office should be void and conferred on another. And he further declares unto them what manner of Person was to be chosen namely one of those, who had followed Jesus from the time that he was baptized by John, and began to gather disciples (at which time the Baptist gave such a publick testimo­ny of him, that some of his own disciples, and several others began to follow him) unto the day of his Ascension, that so he might be a more competent and authentick witness, not only of his Doctrine and Miracles, and the other actions of his life, but of his Re­surrection also Articulus de resurrectione Christi includit omnes alios articulos fidei de Christo. 1 Cor. 15.13. Si enim resurrexit, mortuus est, si mortuus est, natus est, &c. Est etiam signum, quod pro peccatis no [...]ris exactè satisfecit. Deus enim sponsorem nostrum non exolvisset vincul [...] mortis, nisi lytum sufficiens ab eo accepisset..

The Apostles agreeing to this motion, put two men in election viz. Barsabas and Mathias, and praying unto God to direct the Lot, and to shew which of them he was pleased to chuse, and appoint to this office, the Lot fell on Mathias, and he was accor­dingly numbred among the Apostles Apostoli non habent suc­cessore [...]. Apostolat [...]s enim fuit officium extraordinari [...]m ad primam Ecclesiae. [...]onstitutionem [...]re­ctum. [...]tr [...]s..

SECT. IV.

THe Apostles, and the forementioned number o [...] Disciples having been thus employed for the first ten days after our Saviours Ascension, and Pentecost Vocatur Pent [...]ost [...], quia celebr [...] ­tur d [...]e Quinquagesim [...] post pas [...]ha, L [...]v. 23.16. V [...]atur etiam f [...]s [...]um Septima­narum, Exod. 34.22. quia inter pasch [...] ▪ & hoc festum septem septimanae inter­cedebant: hoc festo praeter ordinaria sa­crificia fiebat sacrificium primitiarum tritici, Exod. 34.22. unde vocatur fe­stum primitiarum. Num. 28.26. Tria festa magna habebant Hebraei. (1) Pas­chatis, cujus secundo die etiam primitiae frugum offerebantur Deo, Lev. 23.10. Sed & primitiae hordei, quod citius ma­turescebat quam triticum, Exod 9.31. Ruth. 2.23. (2) Festum Pentecostes, quo offerebantur primitiae tritici, Deut. 16.9. &c. (3) Festum Tabernaculorum post messem, & vindem [...]am quoque per­actam, Deut. 16.13. Quae tr [...] festa e­gregiè repraesentant tres gradus nostrae salutis, quae sunt. 1. Redemptio nostra, quam repraesentat fe­stum paschatis, quo agnus Dei eaesus. 2. Regeneratio nostra, & sanctificatio per primitias Spiritus quam repraesentat festum primitiarum. 3. Glorificatio nostra, quam repraesentat laetissimum festum tabernaculorum, quo in sine anni post peractum laborem in plenitudine horreorum, & cella [...]um sub umbrâ frondium laetitiam exercebant Israelitae. Pentecoste igitur erat festum inter haec tria medium. Finis hujus festi erat rememo [...]atio duorum beneficiorum magnorum, viz. 1 Promulgatae legis in monte Sinai. 2. Ingressûs in terram Canaan, ejusque possessionis, Deut. 26.1, 2. &c. Offerebantur quidem primitiae in festo paschatis, sed quae non a singulis Israelitis adferebantur, sed unus manipulus hordei viridis nomine totius Israelis offerebatur. Pentecostes autem festo singuli Israelitae, saltem ex singulis civitatibus aliqui deputati, primitias omnium frugum, & fructuum cum cantu, & tibii [...] H [...]ero­solymam mittebant, ac Domino offerebant, quo alludit Isa. 33.29. Die [...] ultimus septem septimana­rum erat dies latae legis, ut colligitur, Exod. 19.1.11. vocaturque ob id festum legis. Eodem die caepit praedicari ab Apostolis lex nova, complementum veteris. being now come, as they were with one ac­cord assembled together, suddenly there came a sound from heaven of a rushing migh­ty wind (representing the efficacy of the Spirit of God now descending) and an ap­pearance of cloven fiery tongues Hae figurae nos docent modum operandi, quo Spiritus sanctus in nobis utitur. Operatur per modum igni [...], & venti. Per modum ignis, quia emollit, illuminat, accendit, purgat cor. Per modum venti, quia refrigerat, ac reficit tempore angustiarum per solatium, & initia vitae aeternae, & quia mo­vet per efficacem suam operationem sicut ventus impellit naves. lighted upon each of them, and they were now all filled with the Holy Ghost, and began to speak with strange tongues, such as they ne­ver had before learnt (see Mark 16.17.) and other miraculous powers were confer­red upon them.

The fame of this being instantly spread abroad, and there being present at that time great multitudes of Jews, who had come up from all parts of Judea to the feast; and also many other Jews The text speaketh ver. 9. of Jew [...] of all nations under heaven now dwelling at Jerusalem, and yet it reckoneth but fif­teen here, which were not all the nations in the world, no not all that were in the Ro­man Empire. To say nothing of the Hyper­bole's the Scripture frequently useth, as Ci­ties walled up to heaven, &c. the Lan­guages here spoken of took up all the nation where it is imaginable any Jews were scat­tered at this time through the world. Lightf. in loc. and Profelytes born in divers o­ther nations, some whereof probably were Students there, and others had come up at this time to worship the true God at Jerusa­lem; they were all much amazed to hear such unlearned men, as the Apostles were, speak the languages of their several nations. But some among them derided the miracle, and imputed it to drunkenness. Hereupon Pe­ter standing up with the rest of the Apostles in a grave Oration confuted this calumny, shewing the unre [...]sonableness of it, seeing it was now but the third hour of the day, or nine a clock in the morning Vid. 1 Thes. 5.7. Hora tertia erat tem­pu precum matutinariè, ad qua ho [...]ines vel medi [...]eritèr [...]i [...] iba t n [...]si jeju­ni. Imò sieb [...] [...]stis [...]d sextam usqu [...] horam jejunatum, [...]ocet nos Josephus de vi [...] suá. Gr [...]t.; and then declares unto them, that that which was now [Page 8] done was the completion of a famous Prophecy uttered by the Prophet, Joel cap. 2. from 28. to the end; the meaning of which was this, that in the last days, viz. the days of the Messias there should be a large, and remarkable effusion of the Spirit of God upon all flesh; (that is, upon Gentiles as well as Jews) yea, upon all sorts of persons among them, without distinction, namely, upon old and young, sons and daughters, bond and free; whereby they should be endued with such an excellent measure of knowledg touching the mysteries of salvation, and with such an ability to instruct others, in them, as might well be compared with the Prophe­cies *, Per istas prophetationes, visiones, & somnia, intelliguntur omnis generis dona spiritualia. Ergo effusio Spiritûs paritura est abundantiam notitiae, fidei, sanctitatis, sapientiae, inter omnis generis homines. Sic impletur abundantèr illud Isa. 54.13. Jer. 31.33, 34. Joh. 6.45. Heb. 8.11. Dicuntur haec omnia comparativè ad V. T. Non docebunt. i. e. non tantoperè opus habebunt docere, ac s [...]b V. T. non tantâ inculcatione indige­bunt, sed leviore negotio addiscent. Stres. See knowledg and practice. p. 151. Shall see Visions, &c. that is, shall be enabled through the operation, and revela­tion of the Spirit, both to understand and explain the mysteries of the gospel. These ex­pressions are borrowed from the state and condition of the Old Testament wherein God used to reveal himself to the Prophets by Dreams, and Visions. See Numb. 12 6. Dreams and Visions imparted by God to some of the ancient Prophets; and after this great effusion of the Spirit there should be many fearful stupendous sights and prodi­gies The Sun shall be changed into darkness, and the Moon into blood. These expressions signifie the strange, fearful, and general troubles, miseries, and desolations which shall befall the Jewes before the destruction of Jerusalem, See Mat. 24 Nunquam futilibus excanduit ignibus aether., and many great slaughters in Ju­dea, as fore-runners and presignifications of the great and dismal destruction that should come upon Jerusalem, and the people of the Jews for their crucifying the Lord of Life; and that the only way to escape in the time of those fears, dangers, and destructions was to repent, and to own Christ and believe in him, and to call upon the name of the Lord Per invocationem hic intelligitur totus cultus internus, & externu [...], qui à precatione denomi­nationem habet propterea quod precatio est compendiosum exercitium omnium motuum Spirituali­um quibus Deus colitur. Preces sunt motus humiliationis contritionis, fidei amoris, & omnium vir­tutum. Qui nomen Domini invocaverit, &c. sensus est Quicunque Dominum Jesum agnoverit, rece­perit, & coluerit secundum id, quod Scripturae de ipso revelant, & testantur, is servabitur, Stre [...]. in faithful and fervent prayer. From ver. 1. to 22.

Having thus washed off this unjust aspersion of drunkenness by interpreting and applying this Prophecy, he proceeds on to shew them, That Jesus of Nazareth was the true Messias promised by all the Prophets. And first he speaks of his person and life shewing that by those many miracles wrought by him in the midst of them, he was plainly demonstrated [...] h. e testimo­nio irrefrag [...]bili & incontradicibili ho­noratum; ornatum ejusmodi testimonio de quo nullus dubitandi locus relictus; tàm certò ut nulla certior sit [...]. Pricaeus. Est Sermo imcompletus, & hoc modo complendus Vir [...] Deo de­monstr [...]tus esse aliquid aliud quam vir nudus. Demonstratus enim à Deo est, esse vir justu [...], & sine peccato [vid. Joh. 8.46.] demonstratus est esse filius Dei, Rom. 1.4. & missus à Patre. Streso. to be a person sent from God and approved of him; Secondly, he speaks of his Death, how God having determined and decreed he should be put to death for the sins of men; and by his fore-knowledg discerning this the fittest expedient to bring about that great design of saving sinners, he had per­mitted him to fall into their power: who having maliciously accused, and condemned him Omnibus adscribitur, quia omnes (paucis exceptis sidelibus) in mortem Chri [...] i consenserant, Luc. 23.18. Joh. 18.40., at last by their vehement importu­nity prevailed with the Romans to put him [Page 9] to death, and so had by their wicked hands crucified him, v. 22, 23. Thirdly, he speaks of his Resurrection how God raised him again, loosing the bands of death, it being impossible as David had praedicted, that he should be holden of it. For though those words, Psal 16.8. &c. in a lower sense had reference to Davids person, yet they were more fully, and ultimately to be fulfilled in the Son of David, The eternal word of God, The Messias of the world; and that not only because David was a Type of him, and did represent his Person, but also because he was now in his loins, according to the flesh. As these words therefore refer to David they may be thus Paraphrased; I have set the Lord always before me, i. e. I have set my thoughts continually on God, as being ever present with me; and because he is at my right hand ever ready to assist and support me, I shall not be moved, that is, not swallowed up of my sorrows nor removed from my constant obedience to his will. And upon this account, my heart is glad and my tongue rejoyceth, my flesh also shall rest in hope Hope is here ascribed to the dead body figuratively., that is, When my body shall be laid to rest in the earth, it shall not be with­out hope of a joyful Resurrection. For thou wilt not leave my Soul Thou wilt not leave my soul in Hell] Soul sometimes is taken properly, some­times improperly for the whole person, Act. 27.37 Sometime [...] for the dead car­kass, Lev. 19.28. and 21.1. Num. 6.6. and 5.2. in all which place [...] the Hebrew word rendred dead carkass is [...], and so [...] is taken here. Animamque Sepulchro Condimus, Virgil: The word Sheol here rendred Hell does also signifie the Grave Psa. 55.15. and 141.7. Gen. 42.37. and not for a place of Souls under the earth. See Dr. Rey­nolds Praelect. 81. and 82. upon the Apo­cryphal Books, and Robert Parker upon Christs Descent into Hell. [...] is ta­ken for Death, or the state of the dead, or the invisible place in reference to the Soul, or the Grave in reference to the body. The Papists would from this place conclude, that the Soul of Christ imme­diately upon his Death did locally des­cend into Hell the place of the damned. But without any ground. For the words speak evidently of a deliverance from a paenal condition, whereas the Papists themselves hold that Christs Soul was triumphant in Hell. And the Apostle in this place plainly proves, that David was left in that Hell from whence Christ was raised so that it is clear he understood the words of Christs rising from the Grave: as the second clause doth more plainly express, Thou wilt not suffer thine holy One to see corruption. The Scope of the Apostle therefore in citing thi [...] place is not to deal about the deliverance of Christs Soul out of Hell, but punctually of Christs resurrection; and the resurrection is properly of the body, not of the soul. The true meaning and sense therefore of the Article of Christs descent into Hell (as the Latines im­properly translate [...]) seems to be this, He went into the place of invisible Souls. For his body remained in the Grave, and his Soul passed to Paradise. And thus the Articles go on methodically without any Tautology. That after Christs death his body was buried in the Grave, his Soul went to the place o [...] blessed Souls, and the third day both Soul and bo­dy were re united in his Resurrection, See Dr. Richardsons notes on Psalm. 16. in Hell, that is, my dead body in the grave; nor suffer me utterly to perish in the Pit of corruption so as never to rise again. Thou wilt shew me the path of life, that is, how I shall after my resurrection live for ever in thy glory, Thou wilt make me full of joy with thy countenance, that is, In thy presence I shall have fulness of joy forevermore. But these words in their proper and literal sense could not be spoken of David, because David's body was left in the grave and was there corrupted [See Act. 13.36.37. compar'd with 1 King. 2.10.] and therefore they must needs have refe­rence to Christ, who (as David saw by the Spirit of Prophecy) was to spring from his Loins. (See 2 Sam. 7. and Psal. 132.) and so by the same Spirit he saw also that he was soon to rise again from the dead, as the head of his mystical Body, and by virtue of his resurrection, his members were to rise also. [Page 10] And that God had assuredly according to David's Prophecy raised this Jesus from the dead, Peter declares that he and his fellows could, and did bear their Testimony from v. 24. to 33.. Fourthly, he then speaks to them of his Ascension, and how after his resurrection he was exalted to the right hand of God: the consequent of which was, that having received authority and commission from the Father to prour forth his holy Spirit in a plentiful manner, [which he had often before spoken to them of, as in Joh. 14.26. and 15.26. and 16.13, 14.] he had now accordingly done it, and this strange thing of their speaking divers tongues, (which was so much wondred at by them) was an effect thereof. He further shews that David never ascended, or went bodily to Heaven, and so cannot be said to be exalted to Gods right hand while his enemies were made his Footstool. And therefore the person of whom that was praedicted, Psal 110.1. (and whom David there calls Lord) could be no other than Christ. For Conclusion, he bids all the house of Israel know assuredly that God the Father had ordained, and appointed this Jesus, whom they had crucified, to be the Head, and Saviour of his Church, and had instated him in the true kingly office of the Messiah from v. 33. to 37..

A great multitude of the Auditors were so affected with this Discourse, that being touched with an in­ward remorse Regeneratio hominis incipit à tali tertore, per quem cor seu anima hominis it [...] compungitur, conteritur, vulneratur, ut imbuat r vivo & aeri sensu miseriae suae. Probandum est; an habe is, effecta hujus contritionis, sci­licet Cor flexile, quod ve [...]bo Dei facilè movetur, & ducitur ad bonum. Triplex Spiritus, seu tres gradus donorum Spiri­tua ium [...]lectis dantur. 1. Spiritus Ser­vitutis, q o anima conteritur, vulne­ratur, & sensu miseriae oueratur, ut gra­tiam anhelet, & d [...]side et, Rom. 8.15. 2. Spiritus Regen [...]rationis, quo ex Deo gignimur, & Christo unigen [...]to Dei per fidem i [...]ferimur, ut filii Dei fi [...]mus, Joh. 3 5 Spiritus Adoptionis, quo de pater­no Dei in nos amore certiores reddimur, quod simus filii Dei, accendimurque fili­ali amore in Deum, quo clam [...]mus Ab­ba, Pater, Eph. 1.14. Gal. 4.6. Rom. 8.15. for their sins, they ask'd Peter and the rest of the Apostles what they should do? Peter exhorts them to repent and to own Christ for the true Messias, and to be­lieve in him, and to be baptized in his name, and then they should be made partakers of the holy Ghost; and some of them possibly, of those miraculous gifts and powers, which they now saw and admired in the Apostles. For upon their believing in Christ, the pro­mise made by God in the New Covenant of remission of sins [ Jer. 31.34. Zech. 13.1.] appertained to them, and to their children Promissiones, quae ad Parentes fi­deles pertinent etiam eorum liberis de­bemus applicare, quamdiu facto contra­rio & propriâ infidelitate seipsos non ex­cludunt. Streso., and to as many of the Gentiles and their Chil­dren, as the Lord should effectually call to faith in his Son, and therefore they ought to receive Baptism the Seal thereof. And with many other words he exhorted them to with-draw, and separate themselves from that untoward generation of the Scribes and Pharisees [See Mat. 3 and ch. 12. and ch. 16.] who so desperately opposed Christ, and his Gospel, and by their autho­rity and example strove to keep people off from embracing the only way of Salvation opened by him. 'Tis probable, whilst Peter preached thus to the Jews of Judea and Jerusalem in the Syriack tongue others of the Apostles spake at the same time, and to the same purpose * to several there present of other nations, See Lightfoot in loc. p. 47. 48 and the success of their preaching was that Three thousand were that day [Page 11] converted to Christianity, and by their hands immediately bap­tized from 37. to 42..

These new converts being now added to the Church, continued and faithfully persevered in the Apostles Doctrine, and fellow­ship (performing all Christian offices of love one to another) and in the religious exercise of the duties of Gods Worship, such as receiving the Holy Supper, Prayer and Praising God. And a great asto­nishment seized the people to see the wonderful things that were done by the Apostles. This also is further recorded of these new Converts, that they had their goods (as to the use of them) in common This community was not of all their goods, but of that part which every one would voluntarily consecrate for the publick or particular necessities of the Saints (See Act. 5.4.) and was used only in Jerusalem in those first be­ginnings of Christianity, and we do not read it was made a praecedent for other times, and places. Videtur ipsis jam tum revelata fuisse futura destructio terrae, & urbis Judai­cae, & necessitas exulandi. Usi igitur sunt prudentiâ; maluerunt bonis suis ecclesiae consulere, quam omnia perde­re. Quod fecerunt, non fecerunt ex praecepto, sed liberè: si inter Christia­nos nullae privatae possessiones licitae, sed omnia deberent esse communia, non foret locus praeceptis contra surtum, non locus praeceptis de eleemosynis. Nam quo fine jubemur de nostris dare pauperibus, si nihil nostrum est, sed om­nia communia. Streso. in that time of the Churches necessities, and the richer sort sold and par­ted with some of their possessions and goods to help and relieve the poorer. And fur­ther their practice was daily to frequent the Temple at the usual hours of prayer, and privately in particular houses to celebrate the Lords Supper. And thus conversing to­gether with great simplicity and sincerity, they went on cheerfully in their Christian course praising and blessing the Lord for all that he had done for them: and their inno­cent and harmless conversation procur'd them favour with the generality of the peo­ple, who had not their hearts prepossess'd with prejudices against Christ, and his Gos­pel. And thus we have seen what were the first fruits of the Apostles ministry, whose endeavours it pleased God so to bless, that there were daily more and more Converts added to the Church from v. 42. to the end..

SECT. III.

ABout the same time Peter and John went up to the Temple about three a Clock in the afternoon (being one of the hours of prayer) and there in the name of Christ they heal Prophetae, V. T. qui Legem ma­gis, quam Evangelium praedicaverunt plura terribilia, & vindicativa fecerant miracula, quam beneficia Ignem ex coelo fecerunt descendere, impiorum manus fecerunt ex [...]rescere, leprâ afflix­erunt, tenebris, grandine, ranis, occi­sione p [...]imogenitor [...]m, inundatione a­quarum, &c. puniverunt. Sed in N. T. pauca habemus miracula vindicativa, sed pleraque omnia benefica. Praeser­tim de Christo no [...]andum, quod quan­tum vis plurima fecerit miracula, tamen nullum fecerit terribile, ac vindicativum in vitâ suâ, sed omnia benefica, ut ve­rè de illo dicatur quod est Act. 10.38. Unum autem miraculum vindicativum. de Christo legimus verum non in homi­nibus, sed in ficu exercitum, Mat. 21.18.19. Cum mancos, caecos, mendicos vi­demus, ne dicamus sicut discipuli, Joh. 9 2. sed agnoscamus esse hoc meritum totius natura [...] humanae; & quod nos prae­servati sumus, speciali & impromeritae gratiae esse tribuendum, qu [...] obligamur ad specialem gratitudinem. a cripple lying at the gate of the Tem­ple (called Beautiful) Erat haec in primo Templi am­bitu sivè Atrio gentium, quod Herodes caeteris adjecerat: alta erat cubitorum 30 tota aere Corinthi [...]co, (quod auro pretiosius fuit) inducta, vid. Joseph. de bello Jud. lib. 6. c. 6. Quistorpius. to ask alms, Exemplum hic habemus libertatis divinae in dispensandâ gratiâ. Hic homo accepit, quod non non quaerebat. Ipse non nisi eleemosynam captabat, & accepit Spiritualem, & Corporalem sani­tatem; sicut Saul quaerens asinas inuenit regnum. Con [...]mat hoc illud Paulimum, Rom. 9. Non est currentie neque volentis. Hic homo petit eleemosynam, quam non accipit; accipit autem quod melius est. who had been lame from his birth, and was now about Forty years old (See ch. 4. 22.) The people being amazed at this mi­racle flock'd in great multitudes about the Apostles in Solomons-Porch, earnestly gazing on them, and wondring at this strange cure wrought by them; and the man that was cur'd kept close to them, having received so great a benefit by them. Peter seeing this, address'd himself to the people shew­ing them that they were much mistaken, if they thought that this Miracle was wrought by any power, or virtue, that was in such mean men, as they were. No, they durst not arrogate so much to themselves. He assures them it was wrought by no o­ther power, than that of Jesus Christ▪ whom they had wickedly crucified (preferring Barabbas a murderer before him): but God had raised him from the dead, and of his resurrection they his Apostles were sure, and faithfull witnesses. He shews them it was [Page 15] by faith, and relyance on his power Per virturem, & Potentiam Je­su Christi, quâ eum credo mihi assiste­re, do tibi, ut surgas, & ambules. Per nomen Jesu intelligitur virtus, vis, ac potestas Jesu, secundum promissionem, Mar. 16.18. (which faith was also his gift, and wrought in them by his Spirit) that they had wrought this cure on this Cripple. He tells them that though they had done very hainously in thus putting to death the Prince of life, yet he was perswaded Petius dicit se scire, quod fecerint ignorantes. [...]eri [...] scilicet per judi­cium ch [...]ritatis, vid. Luc. 23.34. 1 Cor. 2.8. Non erant convicti, quod Ch [...]istus esset ille ipse Messias à Deo promissus. Pe­tri Scopus ergo est non Judaeorum pec­catum excusare, sed tantum [...]is ostendere, quod non commiserint illud peccatum, quod non habet spem veniae. Peccare in Spiritum Sanctum non est facere quod scimus malum esse, sed est ideo aliquod facere, quia scimus malum esse, vel ideo aliquod persequi, quia scimus bonum esse.. that most of them did it ignorantly, not being thorowly convinc'd (though they had evidence enough to have convinced them, had they duly attended to it) that Jesus of Nazareth was the very Messias; yet however hereby they had ac­complished what was praedicted in the Scrip­tures concerning the sufferings of Christ. He exhorts them therefore to repent Contritio non justificat, sed fides; sed tamen nulla fides justificat, nisi qua [...] ex contritione prosiciscitur. and turn to God, laying hold on his Grace and Mercy offered in Christ, that their sins might be blotted out, seeing those blessed Peccata delentur ex libro justi­tiae divinae per oliterationem, & in­ductionem sanguinis Christi. Ex libro nostrae conscientiae, per Spiritum san­ctum, Heb. 10.22. cordibus purgatis a mal [...] conscientià Series argumenti haec est. Moses, & omnes Prophetae, quotquot locuti, hos die [...] annunciarunt, & Christo testimonium dederunt, volueruntque, ut eum audiretis, & vos ad eum converte­retis. Vo [...]autem estis filii prophetarum, ideoque obligati ad eos audiendos, & filii istius foederis, quod Deus cum Abra­hamo pepigit, & quo totius mundi salu­tem in hoc [...]hristo promisit. refreshing Gospel-times, which he had long ago promised, were now come, and he had sent his Son Erasmus, & Beza, ad primum Christi adventum haec referunt: hunc versum ergo hoc modo reddit Beza, Resi­piscite, & conver [...]te vos, ut deleantur pec­cata vestra post quam venerint temporare frigerationis a conspectu Domini & miserii prius praedicatum vobis Jesum Christum. Glassius etiam dici [...] poni pro [...] quum sen postquam: [...] usur­patur etiam pro [...] apud Thucid. & Xen. into the world, whom the Pro­phets long ago foretold, and preached of. This Saviour being now ascended he tells them the Heavens must contain (having re­ceived hi [...] Humanity) until the accomplish­ment v. 2 [...]. Ʋntil the restitution of all things] or the accomplishment of all thing [...]. The Arabick renders it untill the time in which all things shall he per­fected, or finished. [...] doth not only signifie a restitution to a for­mer estate, but a fulfilling, or accom­plishing, and the praeposition [...] doth not so much stand in the force o Re again as in opposition to α privative in [...], so Matth. 17.11. Elias indeed shall first come [...], and shall restore al [...]: what to their former estate? Nay, that the Bap­tist did not, for he brought them into a quite different estate to their former: The words therefore may be more fully rendred thus. Elias truly shall fir [...]t come, and accomplish all things that are writ­ten. And so must the Son of man do all things that are written of him, as Mark follows the sense, Mar. 9.12. Lightfoot in loc. Apud Hesychium, & Phavorinum, [...]. Ergo in hoc sen­su non ineptum erit vertere, Act. 3.21. Quem oportet coelum recipere usque ad tem­pora consummationis omnium, i. e. ad fi­nem mundi, quando venturus est Judex vivorum, & mortuorum, Ds. N. Knatch­bull. of all things, which God had spoken by the mouth of all his holy Pro­phets since the world began; such as are, Christs victory over Satan in the Salvation of all his people, the Calling of the Jews, and his conquest of the last enemy Death, &c. He further sheweth them that Moses had prophesied of this Christ, under the title of the great Prophet, commanding he should be heard and obeyed in all things, Deut. 18.15.18, 19. and that all the Prophets from Sa­muel as many as have spoken have also fore­told of these days; They therefore should consider that they were the children of the Prophets, that is, the people to whom God primarily and chiefly sent the Prophets, and the People to whom the promise and cove­nant which God made with Abraham, That in his seed all the nations of the earth should be blessed (namely, by giving the Messias to spring from his loins) did primarily apper­tain. And this Jesus, being that promised Messias God had now sent into the world, whom, being put to death, he had raised again, and now in the power and ministry [Page 16] of his Gospel had first sent again to them, to bless them by turning them from their sins by the powerful operation of his Spirit, and to offer himself unto them as the only Sa­viour, and Redeemer; and therefore they ought in point of gratitude with all rea­diness to receive, and embrace him.

SECT. IV.

AS the Apostles were thus going on in instructing the People, the Priests, and Sadduces, and Captain of the Roman Band (that was placed in the Tower Antonia The Tower Antonia was first built by Hircanus the Armonean but a [...]ter repaired by Herod, and in honour of Anthony, named Antonia. for the guard of the Temple) came upon them, and being greatly enraged [...], i. e. Ira, & dolore erant accensi. The distaste and dislike of these men proceeded from several prin­ciples and causes. The Captains distaste was for fear the business should tend to a tumult The Sadduces because they preached the Resurrection of the dead. The Priests, because the Apostles be­ing private men went about to teach the people, and because they preached the Resurrection through Jesus, [...]. i. e. either as verified in Jesus, or by the power and efficacy of Jesus. Sadducaei rigidi admodum in poenis exi­gendis ut Josephus docet, qui Pharisaeos ait fuisse in iis rebus leniores. Nimirum qui omnem spem in hâc vitâ collocatam habebant, severè occurrendum putabant omnibus iis quae turbare poterant quie­tem populi, in quâ & ipsorum quies con­tinebatur, Grot. at the Doctrine they preached, they took them and put them in custody Deus sensim adsuefacit suos ad ferendam crucem, ut crescant cum cru­ce vires. that night; yet Peter's Sermon had had so good an ope­ration upon the people, that with the Three thousand which were before converted ch. 2.41. the number of believers in Christ was now come to be about Five thousand Prior concio convertebat 3000. nunc accedunt 5000. aut saltèm tot, ut utriusque concionis effectus conjun­ctim producat 5000. Quòd numerus credentium circitèr ad 5 millia crevisse dicitur non de novâ accessione intelligo, sed de totâ ecclesiâ, Calv. in loc. The next day the Council being met toge­ther (in which were Annas and Caiaphas, and some others, that were descended of High Priests) the Apostles are now called in question about the Miracle, they had wrought, and required to give an account by what power or authority they had done it. Then Peter being filled with the Holy Ghost, and an extraordinary measure of Courage, told them plainly, that by the power and authority of Jesus of Nazareth (whom they had crucified and God had raised from the dead) and by Faith in him, they had wrought this miraculous cure. This he tells them was the Stone See my Harmony of the Four Evan­gelists, ch. 5. p. 144. spoken of, Psal. 118.22. and Isa. 28.16. (which could be meant of no o­ther than the Messias) who was now re­jected and dis-esteemed of them who would be accounted the builders of the Church of God with sound Doctrine; yet notwithstanding their rejecting of him he tells them he is certainly the head of the corner Deus eum constituit in lapidem angularem, i. e. in fundamentum cui in posterum tota ecclesiâ superstrueretur. Duplex est cujuslibet aedificii funda­mentum 1. Externum, & naturale, viz. fundus, vel terra apta. 2. Inter­num, & artificiale, quod ab architectis ponitur, & est pars aedificii. Sic ecclesia christiana duplex habet fundamentum. 1. Externum, viz revelationem Dei per prophetas, & Apostolos in Scripturis sa­cris; Haec est principium, & fundamen­tum cui innititur fides ecclesiae, & prop­ter quod Ecclesia credit quae credit. Non enim testimonium aliquod humanum, non authoritas Papae & Ecclesiae, neque rationis humanae scientifica demon [...]ratio est illud funda­mentum, & principium, propter quod credimus quae credimus, sed sacra Scriptura, Joh. 5. Illae sunt, quae testificantur de me. 2. Habet etiam Ecclesia Christiana fundamentum internum quod est pars aedi­ficii. Sicut enim architecti in ipsâ terrâ ponere solent lapidem quadratum, vel Petram aliquam in an­gulis aedificii, quae muros [...]ustineat, Ita in aedificio Ecclesiae primò omnium ponitur lapis ille angula­lis, & Petra, quae cum sit ipsa pars aedificii, caeteris aedificii partes sustinet, atque portat. Hic lapis est Jesus Christus. Ille est cum suis meritis cui innititur sides nostra, & sicut s des habet duas quasi partes, 1. Assensum mentis. 2. Fiduciam cordi [...]. Ita duo habet fundamenta. Scripturae authoritas est fundamentum assensûs: Christi merita, fundamentum fiduciae. Fides in Christum non est mera imaginatio salutis, sed est fiducialis amplexus Christi, repositio Cordis in Christum, quâ ei adhaere­mus cum sensu miseriae nostrae premimur. Stres. in loc., and the principal Stone, or chief part of the whole spiritual building, his true Church being the Person in whom the strength of the building lyes, and by whom the two walls of the building, viz. Jews and Gen­tiles are joined together, and made up into one House and Church; neither is Salvati­on to be attain'd by or through the mediati­on of any other person whatsoever. From v. 1. to 13.

The Council much marvelled at this boldness, and freedom of speech, wherewith the Apostles expressed themselves, seeing their education had been such as could not raise them above mean and ordinary men. But then they were told, or else some of them remembred, that they were such as had attended upon Je­sus in his life time. However though they were convinced of the truth of the Miracle wrought by them, yet after they had debated upon the matter among themselves, they judged it fit strictly to prohibit them to preach any more in the name of Je­sus; which injunction the Apostles would by no means yeild obedience unto, alledging that it was much more right and fit to obey God, than them; and declared, that they could not choose but proclaim for the benefit of others those truths concerning Christ of so high importance, which themselves had certain know­ledg of, being eye and ear-witnesses of them. However not­withstanding this rational Plea, the Council added some further threatnings to terrifie them, and so dismissed them, having no­thing to lay to their charge, but only that for which the people looked on them with admiration and glorified God for working by them. From 13. to 23.

The Apostles being thus dismiss'd, went immediately to their own company (that is the Society of those Hundred and twenty mentioned ch. 1.15.) and acquainted them with what had happened unto them. ‘The Brethren being much affected herewith betake themselves, by fervent prayer unto the Lord, ac­knowledging that what he had long ago praedicted by his Pro­phet David The second Psalm which owne not its author in the Title, the Holy Ghost ascribeth here to David, and seemeth thereby to intimate, that eve­ry Psalm that declareth not its Author in the Title is to be ascribed to David, Lightf. in loc. Psal. 2.1. concerning the Messias, was now come to pass. For the Jews had highly opposed him, the anoint­ed A Patre unctus, ut esset servus, & legatus Dei▪ haec unctio consistit 1. In datione potestatis, & authoritatis. 2. In datione Spiriti Sancti, qui humanam na­turam ad hoc faceret aptam. Hac uncti­one roboratus est ad perficiendam om­nem justitiam, quae à nobis requirebatur. Unctus est Spiritu Sancto, ut ex ejus ple­nitudine Ecclesia sumeret, & hauriret sua dona. Unctio ergo notat commissionem officii & adaptationem ad illud. Hoc au­tem officium Christi triplex est. 1. Prophe­ticum consistens in Doctrinâ sive mediatâ, sive immediatâ, miraculis etiam ad con­firmationem Doctrinae facie [...]tibus. 2 Sa­cerdotale, consistens in oblatione Sacrifi­cii, & Intercessione Huc pertinet bene­dictio, quâ impetratur benedictio po­puli. 3. Regium, consistens in rectione ecclesiae per Spiritum suum, & defen­sione contra hostes. Particula Ʋt latens in constructione Graec [...] hic non est nota intentionis, sed eventus Voluntas Dei, & interdictum Dei non pugnant. Deus en [...]m saepe prohibet quod vult fieri, sed distinctione hic opus est: alia est voluntas eligens, alia voluntatas approbans. Deus non vult quod prohibet, i. e. non approbat, sed odit, ac detestatur. Deus tamen vult quod prohibet, i. e. eligit sibi in medium, quoad bonum aliquem finem perveniat. Quânam autem in re consistit ille concur­sus divinae manûs cum pec [...]atis hominum? solet vulgò in sequentibu [...] constitui. 1. Deus permittit non Ethicè quasi non prohibeat, sed hysicè, quia non impedit, sed sinit homines ire viis suis. Relinquit eos sui [...] libidinibus, nec coercet Satanam. 2. Sustentat creaturam peccantem. 3. Dirigit malitiam cre [...]turae in talia objecta, & in tales fines, in quos vult, & eam limitat ne agat pro mensurâ malitiae, sed ad mensuram divinae sapientiae. Deus non praedefinit, & ordinat malas impiorum actiones in quantum malae sunt, verum ordinat bonum illud quod inde elicit, & quod illi malo adversum est. of the Lord, and invented false things against him, and the Roman Gover­nours in Palestine, Herod, and Pontius Pilat had combined against him, and the Jewish Sanhedrin had joined their malicious Coun­sels to destroy him, and in opposing him, had also opposed God the Father who sent him. All this they had done, and thereby had been instruments to act that which God before determined (h), viz. that his Son should be put to death for the sins of men. And now God having raised him again from the dead, and commanded his Apostles to preach him to the world, these Jews had with great threatnings forbidden them: Whereupon they humbly beseech the Lord [Page 20] to enable them his Servants, and Ministers to preach his word with all boldness and courage▪ and to give them power to work miraculous cures in the name of Jesus for the confirmation of the Gospel.’

Upon this prayer of theirs there came a wind from heaven like to that mentioned Chap. 2.2. and shook the place where they were assembled, and special eminent gifts Repleti sunt Spiritu Sancto, i. e. augmentum donorum acceperant sicut d [...]e Pentecostes receperant bonum ini­tium. Repleti sunt Spiritu Sancto, ut scilicet in persecutione loquantur ver­bum Dei cum fiduci [...]. Unde Chrysost. Reaccensi sunt Spiritu Sancto, & reac­censum in ipsis Charisma. De. Lightfoot thinks, that upon the Twelve now sell that wonderful gift of conferring the Holy Spirit. of the Spirit fell upon them, and especially they were indued with a greater measure of boldness to preach the Gospel even in the midst of persecution, and this was such a confirmation to them, that despising the ter­rors of the Jews, they with greater confi­dence publish'd the Gospel of Christ than before. This also is further to be observed concerning this infant Church, and these primitive disciples, that they maintain'd a great union and concord Duplici medio sibi contra hostes consulunt. 1. Precibus. 2. Strictâ in­ter se unione, dilectione, & concordiâ. Et specialitèr in hoc consenserunt, ut ar­ticulum de Resurrectione Christi effica­citèr urgerent. 1. Ex vaticiniis [...]crip­turae demonstrabant verum Messiam de­buisse resurgere. 2. Potentiâ suae do­ctrinae suorumque operum miraculoso­rum, quae in nomine Jesu faciebant, con­vincebant homines, Jesum eos roborare, & proindè non mortuum esse, sed vi­vere. among them­selves both in Doctrine and Opinion, in Heart and Affection, and had such enlarged bowels toward one another, that no man esteemed what he had his own when the Churches necessity required it for the help of such among them as were in want.

The Apostles also with great authority and assurance gave testimony to the Resurrection of Christ, and their Doctrine found great favour and acceptation with the People. And those of the disciples, that had possessions sold them Such was the state of the Church at this time, as was never like to be a­gain. It was but newly born, it was all in one city, the most of the peo­ple far from their own houses, all in a possibility to be soon scattered by per­secution. Therefore this example can­not be a copy for after times to follow as a command or to imitate as a per­fection, Lightfoot in loc. Re [...]quae erat temporariae alicujus ne­cessitatis, & liberi arbitrii, Act. 5.4. non debet hodiè in exemplum trahi, mul­tò minu [...] ut necessaria obtrudi. Freid. lib. and laid down the mony received for them, at the Apostles feet to be distributed by their advice, and counsel, to every one as they had need. In which business Bar­nabas [...]arnabas dictus est a [...] filius, & [...] pro quo contractè [...] consolans [...]riaco [...] consolatus est. De Dieu. a Levite gave an eminent example, who having a piece of Land of his own (not part of the Levites portion, which he might not alienate, but probably somewhat, which belonged to him in Cyprus where he was born) made sale of it, and brought the full price of it, and put it wholly in the Apostles power to dispose of, and to [Page 21] distribute as they saw occasion among those of the Church that were in want and necessity.

SECT. VII.

ANanias and Sapphira They had the for­mality to sell their lands as others did, but had not the sincerity to part with the money, as others had: their double deal­ing both in word and deed is fear­fully punish­ed with sudden death at the beginning of the Christian Church, as Nadab, and Abihu, and the Sabbath-breaker were at the beginning of the Jewish, that in future times others might beware of dissembling with God, Lightfoot. in loc. Nota in quibus peccaverit Ananias praecipuè. 1. Non propter Dei gloriam, & proximi utili­tatem vendidit agrum, sed ut venaretur sibi sanctitatis, & pietatis laudem. 2. Asseverat quod to­tum pretium deposuerit, cum tamen partem ejus maximam sibi reti [...]uisset. Concurrunt igitur hic Dei contemptus, ambitio, dissidentia, mendacium, hypocrisis, Freidl. Quod Ananias voto jam ante totum agrum Deo consecraverit, votoque illo violato sacrilegus evascrit, ex textu colligi non videtur; sed tantum quod cum per ambitionem totius pretium don [...]sse videri voluerit partem ejus suppresserit, quod hypocriseos erat, & mendacii, De Dieu. Petrus antehac majestatem, & exaltationem Christi testatus est per miraculum beneficentiae in ho­mine clando. Nunc eam testatam reddidit per miraculum severitatis in homine hypocritâ. Inter­pretes vulgo hunc actum comparant cum facto Pauli, Act. 13 9, 10, 11. & cum facto Eliae, 2 Reg. 1.9, 10. Peccatum Annaniae erat peccatum nullius necessitatis, quod facillimè potuisset omittere. Non o­pus habebat quicquam dare, & potuisset totum retinere. Hinc videmus quod bona vendere, & da­re omnia pauperibus, non fu [...]t res necessitatis in primitivâ Ecclesiâ, sed libertatis. Carebat tum tempo­ris Ecclesia protectione Magistratûs, & propriis armis Spiritualibus se defendebat, quae cum ordinariè funt invisibilia, tunc visibilia fuerunt ad majorem terrorem impiorum, tum intra, tum extra Eccle­si [...]m. his wife pretending to follow this example fraudently kept back by joynt consent part of the price for which they had sold a possession, and yet pre­tended to lay down all the price it was sold for at the Apostles feet. For which Hypocrisie, and lying to, or in the presence of the Holy Ghost, and thinking to go undiscovered of that Spirit, which wrought so powerfully in the Apostles, and to impose upon God himself, as if he saw not what men secretly did, and presumptuously tempting him, and trying (as it were) whether he would be so severe to punish it, or no, they are stricken dead, and great fear fell on all that heard of these things.

SECT. VIII.

THE Apostles having thus manifested the power of Christ, and his Justice in this example of Ananias and Sapphira, they also manifested his graciousness and mercy in working ma­ny miraculous cures in his Name, in healing the diseased, and delivering the possessed; insomuch, that the people brought forth their sick into the streets, and laid them on beds and couches, that at least the Shadow Pontificii super hanc umbram Petri aedificant superstitionem suam circa reliquias Sanctorum. Si sola, in­qu unt, umbra Petri tot morbos potuit sanare, quid non possint reliquiae ve­stimentorum, vel corporis? Si Pauli su­doriola, Act. 19. Si Christi fimbria, Mat. 9, fanarunt morbos; Si ossa Elisae mor­tuos excitarunt, 2 Reg. 13. Quid non poterunt lignum crucis, sepulchrum Christi, tunica Christi, lac & crines Mariae, caligae Josephi, &c.? vid. Stres. in loc. Christus simbriae tactu sanavit morbos; Petrus etiam umbrae contactu: sic impletum est quod dixerat Christus, Joh. 14.12. Grot. of Peter pas­sing by, might overshadow some of them. And these acts of mercy were as necessary for the propagating of the Gospel, and to invite people to believe in Christ, as those other of severity were for the restraining those corruptions wherewith Satan would otherwise have infected the Church in its minority; and to prevent the intrusion of Hypocrites Poena Ananiae, & Sapphirae non parum valebat terrendis impiis, nè te­merè prorumperent in eorum coetum, ubi Deus tam severum vindicem se o­stenderat. Calv. in loc.. The Apostles and Believers had at this present their place of meeting and assembling to preach the Gospel in So­lomon's Porch See chap. 2. ver. 46., which was the East-Cloy­ster of the Mount of the Temple [See 1 King. 6.3.], in part of which the Sanhe­drim used to sit, and yet they are not afraid to come so nigh unto them. But such of their hearers as were not sincere, durst not join themselves to them, having seen the severity on Ananias and Sapphira for their Hypocrisie; yet multitudes of others were added to the Church daily; and the common people seeing the wonders that were done by them, and their eminent gifts and endowments, could not but extol and magnifie them Erant, (inquit Chry­sost.) Apostoli sicut Angeli, admirabiles, interriti ad minas, & pericula, & deliciis superiores, spirantes ignem divinum, gravitate & vultu venerabiles, affabilitate amabiles, charitate fervidi, oratione coelestes, moribus divini. Corn. a Lap. in loc.. From ver. 12, to 17.

Hereupon the High-Priest, and those that were with him (most of them of the Sect of the Sadduces) set themselves ve­ry zealously against them; and apprehending them, put them into the common Gaol; from whence being freed the night follow­ing by an Angel, they are commanded by Him to go again, and preach boldly in the Temple the Doctrine of Christ, which de­clares unto men the right way unto eternal life Vocat Evangelium verbum vitae hujus: non hujus terrenae, sed q. d. hu­jus vitae propter cujus spem captivi erant Apostoli.. The Council meeting next morn­ing, sent to the Prison for them, but find them not there; for they were preaching in the Temple; from thence they are brought before them by the Captain and Officers, yet without violence: for they feared the people would stone them, if they used such per­sons harshly who had done so many cures among them. Being [Page 26] now again brought before the Council, they are here accu­sed of two things. 1. Of Contumacy, in persisting to preach the Gospel, notwithstanding they were strictly forbidden. 2. Of Sedition, as if they endeavoured to stir up the people to avenge the blood of Jesus upon the Rulers, perswading them it was by them most unjustly shed. Peter, in the name of the rest, answers to the first of these, acknowledging they had not obeyed them in that their Injunction, because they had commanded that which was contrary to God's Com­mand; and in such a case it was just and reasonable, that God should be obeyed, and not they. He tells them, That though they had dealt most injuriously and maliciously with Jesus of Nazareth, and had crucified him; yet God had raised him again from the dead, and exalted him Ante exaltationem Christus erat Salvator, quia salutem pro nobis me­rebatur: post exaltationem est Salvator, quia salutem in nobis operatur. Chri­stus erat Rex noster in med [...]â sua exinanitione, ut de se fatetur, Joh 18.37. Erat enim unctus in Regem sed tamen, durante exinanitione, non ita eviden­tèr functus est [...]fficio Regio, ac post ex­altationem. Sicut David erat Rex ab ipso unctionis momento, 1 Sam. 16.13. Sed tamen dium exilio passus est, an­tequam Regium solium ascendit; ita Christus, &c. to his [...]ight hand in Heaven, and instated him in his Regal Power, that he might, as a Spiri­tual Prince, rule and protect his Church; and, as a Saviour, send his Spirit into the Hearts of Sinners, to draw them to Re­pentance, and belief in himself Religio piorum in V. T. nullâ alia in re fuit posita quàm, 1. In humili confessione propriae indignitatis, & cor­ruptionis, & impotentiae. 2. In con­fugio fiduciali ad misericordiam Dei, in sacrificio & satisfactione promissi Me­diatoris sundatam. 3. In sincero studio emendationis, & gratitudinis, ac pati­entiâ, ac spe resurrectionis & vitae ae­ternae: Conversio ergo generalitèr sumpta dividitur in tres partes, viz. contritionem fidem, & emendationem. that so they might receive remission of sins, and all the blessed consequents thereof. He de­clares, that they his Apostles did bear their testimony to the truth of these things; and so did the Holy Ghost See Joh. 15.26. and 16.13, 14., who descending up­on them, and others also (who believed in Christ, and yielded obedience to him), en­dowed them with extraordinary gifts Spiritus Sanctus duplici modo de Christo testatur. 1. Inartificialiter per modum testis; cum ita operatur in animos fidelium, ut eis persuadeat de veritate verbi divini, & verbum illud, quod ipse re­velavit, esse veritatem. Spiritus Sanctus non tantum est Auctor verbi, sed Testis verbi. Verum hoc testi­monium est internum, quo non p [...]ssunt uti fideles ad convincendos alios, & quod non potuissent allegare Apostoli ad convincendos hos judices. 2. Artificialiter, per modum argumenti, cum scilicet iis qui Christo obediunt, largitur tam mirabilia dona, ex quibus tanquam certissimo argumento possunt omnes homines concludere, Christum non esse nunc mortuum, sed vivum, & exaltatum. Hoc testimonium hoc loco alle­gant Apostoli ad convincendos hos judices., and enabled them to do miraculous cures: And if their testimony were false, certainly it would never have been so confirmed. From Ver. 12, to 30.

These words so enraged Haec concio Petri eadem est quan­tum ad substantiam eum istâ, Act. 2. tamen longè alius effectus illius ac hu­jus. Illam a [...]diente, [...] com­pung: bantur, hanc audient [...]s [...] dissecabantur. the Coun­cil, and cut them to the heart, that they presently entred into consultation of put­ting the Apostles to death; but were divert­ed from that wicked intendment, by the advice of Gamaliel, a learn'd and grave Se­nator, and of much repute among them; who told them, that if this work were of men, it would come to nought; as he proves by two instances, one of Theudas Fuerunt duae Theuda; alter prior, de quo hic Lucas; alter posterior, de quo Josephus scribit, lib. 20. c. 2. Is de quo hic agitur exstitit paulò ante fi­nem Herodis, ut notat Casaub. Exerc. 17 Ostendens ita sensisse & O [...]igenem, Non est mirum, diversis temporibus plures extitisse factiosos homines ejusdem no­minis. Grot., who gave him­self out to be some excellent person sent of [Page 27] God for the delivering of the Jews; and the other, of Judas of Galilee Dictus fuit Gaulonites cujus meminit Josephus, lib. 18. c. 1. lib. 20. c. 5 Hic cum Cyrenius Praeses Syriae mittere­tur ad censendum populum, seditionem concitavit, docens non alium esse Do­minum quam Deum agnoscendum; cen­sum nihil aliud esse quam manifestam servitutis professionem; & libero Judae­orum populo indignum. Faciebat autem ista Judas ministerio Sadociae Pharisaei, quem sibi adjunxerat., who in the time of the Tax laid by Augustus rai­sed a Sedition, disswading the people from paying it; Both which persons he tells them gathered many followers after them, but miserably miscarried in their enterprize. But he further shews them that if this work were of God, they could not possibly overthrow it, neither ought they to attempt it, least therein they should shew themselves to be fighters against God.

This advice being so rational, it prevailed with them to desist from their former intention. Yet notwithstanding sending for the Apostles again into the Court they appointed them to be scourged Non autem Apostolos intactos dimit­tunt: quod tamen aequum fuerat, & con­gruens iis quae dixerat Gamaliel., and strictly charging them not to preach any more in the name of Christ Potest mundus impius ferre con­cionatores, qui praedicent legem, repre­hendant vitia, hortentur ad virtutem. Illos tamen doctoret non possunt ferre, qui concionantur in nomine Jesu, & docent, in solo Jesu esse omne id, quod ad salutem requiritur, in tantum ut ne­mo possit salvari misi per justitiam Chri­sti, & per tractionem, & conversionem, Spiritûs Sancti., dismissed them. But they were so far from being discouraged Persecutio piorum est comoedia, quae triste habet initium, tristesque processus, sed semper laetam catastrophen. Martyrium, & amissio vitae corporalis non est exitus & finis, & catastrophe hu­jus fabulae, sed coronatio, martyrium sequens. Tum demum finitur, cum caesus coronatur, & cae­dens in ignem conjicitur. by these things, that they went away rejoycing, that they were counted worthy Magna virtus ipsam contumeliam honori ducere ob bonam causam, Ita in Apostolis, per elegans [...], combinantur summa dignitas, & indignè propter Christum tractari. to suffer shame for his sake. And daily both in the Temple, and in private houses they ceased not to preach Jesus Christ.

SECT. IX.

THe number of Believers now increasing at Jerusalem, there arose (as it commonly happens among a multitude) a murmuring of the Hellenists Horum plerique Hebraica non intelligebant. Quorum fuit & Philo, quanquam Judaeus ex Judaeis ortus. (that is such Jews as were dispersed among the Grae­cians, and were born, or lived in Heathen Countries, and used the Greek Translation of the Old Testament, and the Greek Tongue, yet savouring something of the Hebrew Phrases and manner of speaking) against the Hebrews (who were such Jews as inhabited Judea, and spake the Syriack Language) because their Widdows Quod vi­duae Helleni­starum aut ae­grotae, aut in­fantibus one­ratae, minus acciperent quam viduae in Judaeâ na­tae. Id autem accidebat quod (ut vi­detur) Apo­stoli ad hanc distributio­nem uteban­tur Judaeis in Judaeâ natis. were neglected, and received less, than the Widdows of the Hebrews, in the daily distribution of the Churches moneys. The Apostles desiring to have the poor well provided for, yet being them­selves taken up with dispensing the word, (the food of the soul,) and so not at leisure to attend that other service; by their ad­vice, and the suffrages of the Church, there were Seven men of good report for wisdom and the endowments of the Spirit, cho­sen out of the Hundred and Eight, mentioned before, ch. 1. to be Stewards of the Churches stock Exem­plo scilicet eorum qui in synagogâ di­cebantur [...] Epiphanio [...]. Totum primae Ecclesiae regimen conformatum fuit ad formam Synagogae. Quae bene se habebant nihil opus erat mutari, Grot., unto which they were ordained by the imposition of hands Signum mandati ministerii.. Among those Stephen, and Philip were the most eminent, whose story is particularly related. Thus the Gospel went on successfully, and the num­ber of the Disciples increased daily, yea some of the Priests Casaubonus existimat vocem [...] hic deesse. Legendum igitur [...], ut sen­tentia sit, Multam populi turmam credidisse, & aliquos etiam è sacerdotibus. Nam insolens (in­quit) videtur, ut dicatur sacerdotum multa turba doctrinam Christi veram propter hoc factum esse amplexa. [...] nihil nonnunquam praeter eos qui, in numero aut turbâ, designat. Quomodo [...], Luc. 19 39. [...]. Sic [...] omnes praeter elassium principes dicebantur. Vide Joh. 12.42. Heinsius. themselves (formerly bitter enemies to Christ) now embraced the faith, and were joined to the Church.

SECT. X.

STephen being thus chosen to be one of the first Deacons, and being a man full of Faith, and power Per [...] intelliguntur Incitati­ones, & impulsus Spiritûs Sancti ex qui­bus poterant observare praesentiam, & promptitudinem Spiritûs ad perpetra­tionem miraculorum. Vide phrasim Scripturae, Jud. 14.6, 19. & 15.14. 1 Sam. 10.10. Cum Spiritus per hos vo­lebat facere miraculum non solebat ex­terno verbo prom [...]ssionem edere, sed ir­ruoba [...] in eos, i. e. Aliquo motu, & inci­tatione aliquâ praesentiam, & prompti­tudinem suam ad miraculum ipsis insi­nuabat & sic promissionem miraculi ip­sis dabat. Cum homines huic promissi­oni credebant, & illius fiduciâ miracu­lum edebant, fiebat miraculum. Cum autem ejusmodi incitationes Spiritus non fiunt, etiamsi adsit fides, miracula tamen non fiunt. Tales igitur virtutes, i. e. tales impulsus, & incitationes Spi­ritus crebras fuisse super Stephanum di­cit Evangel [...]sta, quibus Stephanus cre­dens & confidens, multa in populo fecit miracula, quibus doctrinam suam confirmavit, vid. 1 Cor. 12.28. Stres. to work Miracles, he accordingly does many wonders among the people, and stoutly defends the cause of Christ against several persons of the Sy­nagogue of the Libertins ^(a), and of some other Synagogues, that disputed with him, who when they were not able to resist the wisdom, and spirit, by which he spake, they falsly accus'd him, and bringing him before the Council, set up false witnesses ^(b) a­gainst him, who declared they heard him speak blasphemous words against Moses, and against God, and that he should say that Jesus would destroy the Temple, and City ^*, and change the Customs, and Rites which Moses had instituted, ^(c) and commanded from God.

SECT. II.

STephen being thus brought before the Council, his face Hoc de nativâ facie non dlcitur, sed potius de praesenti vultu, Calv. De­us coelesti fulgore, & splendore faciem ejus induit, ut ita testimonium daret esse suum ministrum. utque hosles terreren­tur. Sicut Mosis faciem fecit splendere, Exod. 34.29, 30. & Christi faciem in transfiguratione, Mat. 17. Probabilior tamen est sensus, quod animus Stephani incredibili solatio Spiritûs fuerit adeo r [...] ­pletus, ut nullos terrores aliquo saciei pallore proderet, sed potius laetitia ip­sius in ipso vultu resulgeret, non secus ac si omni tristitiâ exemptus inter Angelos Caeli in plenâ gloriâ fuislet constitutus. Sic potest Deus tristitiam ex hominibus tollere, cum nondum vult homines ex tristitiâ, vel miseriâ tollere, Streso. appeared full of Majesty, and Splendor, not unlike possi­bly to that which Moses's face had, Exod. 34.30. or such as the Angels appeared with, Mat. 28.3. An argument of a clear consci­ence, and of the divine assistance, and pre­sence. Being permitted to speak for him­self, he in a long and grave oration ap­plyes himself to answer the charge that was brought against him. And because these his accusers, and others of the Jews (as it seems) imagined that God was so delighted and pleased with the Temple, and the Temple-Service, and the Mosaical, Rites that he in­tended always to continue and perpetuate them, and that no other way of Worship could be acceptable to him; therefore by an historical deduction he shews them that God was worshipped aright before either Tabernacle or Temple was made, or any of the Mosaical Rites instituted or ordained, and therefore the true Worship of God was not necessarily, and inseparably annexed to any of these things. For the proof of this he begins at Abra­ham, and shews them how that he living of old at Ʋr of the Chaldeans in the midst of Idolaters [ Josh. 24.2, 3.] God was pleased of his free mercy to manifest himself to him Gen. 12. about the seventieth year of his age, and effectually to enlighten him by his grace, and savingly to draw him to own, and worship him the true God: and commanding him to leave his native Country, and go into a land which he would shew him, he promised to make of him a great nation, and that in him, all the families of the earth should be blessed. Abraham obeying this command, drew on his father Terah also with him; and so they came from Ʋr to Charran, where he served God till the death of his father, which was about five years after. His father being dead he was again called by God to leave that Country, and to go into Canaan, which accordingly he did, and there God promised that to his seed he would give that land, but they must first endure a long servitude in Egypt. Af­ter he had a good while sojourned in Canaan, when he was Nine­ty nine years old Gen. 17. God made a Covenant with him, and in­stituted Circumcision as the Seal thereof, so that from his first Call from Ʋr, when he was seventy years of age to this time when he was Ninety nine, he had served God faithfully, yet without cir­cumcision to this present time. After this, Abraham begat Isaac, and Isaac begat Jacob, and Jacob the Twelve Patriarchs: and the Patriarchs moved with envy sold Joseph into Egypt, where the Lord was with him, and by his wonderful providence rai­sed him up to be chief Governour of the country under Pha­raoh, [Page 33] so that in the time of the Famine he sent for his father, and his family, being Seventy five souls, to come down into E­gypt, and nourished them there. Jacob, after some time spent there, died in Egypt, and so all the rest of his sons after him, and in testimony of their Faith, and belief of the Promise, that God had made unto Abraham of giving the land of Canaan to his Seed, they commanded that their bones Ex omni­bus Patribus in Egypto mortuis, solus Josephus Sichemam transl [...]tus videtur, & Sichemae sepultus, vid. Heb. 11.12. Ergo hic est Synecdoche pluralis pro singulari scilicet translati & positi, pro translatus & positus fuit in Sichem, prout doce­mur, Josh. 24.32. H [...]nc opinionem amplectitur Calvinus, & multis exemplisillustrat Lorinus, nimirum, Mat. 26.8. murmurabant discipuli, plurale hoc intelligitur de uno singulari Judâ Iscariote, qui fo­lus indignabatur ob profusum unguentum prout exponit Johannes, cap. 11. & 12. Sic etiam Mat 27.44. Latrones dicuntur obloqunti Christo in cruce; quod verum non suit nisi de uno Latrone. Josephus Antiq. lib. 2. ca. 4. post historiam de morte Josephi patriarchae haec subjungit de fratribus. Sed & obie­runt fratres ipsius cum in Egypto faeliciter vixissent: atque eorum quidem corpora cum post aliquod tempu [...] posteri exportassent, Chrebone sepeliverunt. Quod ex vetustiorum Judaeorum traditione hausit Josephus, quamvis in eo fallatur quod Chebronem scripsit pro agro Sichemitarum. Hieronymus testatur Jacobi duodecim filios Sepulchra habuisse prope Sichemam cum Epistolâ 27 ad Eustachium, scribit de Paulâ matre. Transivit Sichem, &c. atque inde divertens vidit duodecim Patriar­charum sepulchra. Merito igitur Stephanus de Patriarchis [...] translati sunt Sichemam, id est, p opè Sichemam ut Heb. 9.4. In arcà erat urna aurea, & virga Aaronis, i. e. prope arcam. Nam praecisè loquendo, nihil fuit in arcâ praeter duas legis tabulas, 1 Reg. 8.9. Bochart [...]s. should be carried into the land of Canaan, and buried there.

The Children of Israel now growing, and encreasing to a vast multitude in Egypt, in tract of time, there arose a Pha­raoh, that knew not Joseph, who fearing the number, and strength of the Israelites, exceedingly oppressed them; and to prevent their encreasing, made a barbarous Edict, that their male chil­dren should be killed as soon as they were born, or else drowned in the river*. In the time of this Edict, Moses was born to Am­ram and Jochebed his wife, who being a very lovely child, his Parents hid him three months in their house; but at last not da­ring to conceal him any longer, they put him in a basket of Bul­rushes, daubed over with flime and pitch, and laid it in the flags by the side of the River. Here the Kings Daughter finds him; and moved with compassion towards the Infant, nourisheth him up for her own son, putting him out to his own Mother to nurse: and caused him to be educated in all the learning of the Egypti­ans, so that he proved a person of great abilities above other men, being very able both to give counsel, and to act any great affair. When he grew to the age of Forty, it came into his mind to visit his brethren the Israelites; and among other things that evidenced to him their sad condition, he saw an Egyptian smiting an Israelite, which so stirred up his spirit, that he slew the Egyptian who did the wrong, thereby giving the Israelites the first intimation, that God would deliver them by his hand, (which it seems God had by instinct, or revelation made known unto himself,) but they understood it not. The next day seeing two Israelites at variance, he would have made them friends, and set them at one again. But he, who did the wrong upbrai­ded him for it, and said, Who made thee a ruler, and a judg over us? wilt thou kill me as thou didst the Egyptian yesterday? Moses [Page 34] perceiving hereby, that what he had done to the Egyptian was known, and that the King hereupon would seek his life, he fled from thence into the land Midian, where he spent other Forty years of his life, and married Zippora, Jethro's daughter, and by her had two Sons. The children of Israel continuing still under sore bondage in Egypt; it pleased the Lord now at length to com­passionate them, and to resolve to deliver them. Wherefore, when Moses had been Forty years in Midian, as he was keeping his father-in-laws sheep about Horeb, or Sinai, the Angel of the Lord appeared to him out of a burning Bush, and called him to go to Pharaoh, requiring him to deliver his people Israel. Moses after he had shewed many signs and wonders in Egypt at last brought them out. And leading them through the red Sea, he brought them into the wilderness to Mount Sinai, where God gave them his law, and appointed Moses to make a Tabernacle for his worship according to the pattern he had shewed him in the Mount. So that to this day for above Four hundred years, he shews them, the Fathers had worshipped God without any Tabernacle at all.

He further shews them, that though Moses was a person high­ly to be regarded, whose memory ought always to be precious to them, having had intimate converse with God, and having received the law from his mouth, yet they might remember to their humiliation how their impious Ancestors would not obey him; but contrary to his mind, during his absence in the Mount, made a golden Calf v. 39. Certum est Judaeos dum Egyptiis serviebant, eorum quoque Diis serviisse. In quam rem diserte, Josh. c. 24.14. & Ezek. 20.7, 8. & 23.3, 8. Ex quibus videtur sequi, Judaeos ad Egypti­orum exempla se composuisse cum vitu­lum aureum in deserto fusum adorârunt. Recte igitur de iisdem Lactantius, lib. 4. c. 10. Ad prophanos Egyptiorum ritus ani­mos tranitulerunt, & aureum caput Bovis, qu [...]m vocant Apim, quod eos signo praecede­rent, figur [...]runt. Et Heron. in Oseae 4. Videtur mihi populus Israel in solitudine sibi fecisse caput vituli, quod coleret, & Jero­boam vitulos aureos frabricatus, ut quod in Egypto didicerant, [...], qui sub figurâ boum coluntur, esse Deos, hoc in suâ superstitione servarent. Hi sunt Dii tui, O Israel. Ibi plurale pro singulari usurpatur, quod saepè fit cum de Deo re [...] est, vid. Gen. 35.7. Psal. 149.2. Eccles. 12.1. vide etiam, Neh. 9.18. Hic est Deus tuus qui eduxit te ex Egypto, i. e. imago seu symbolum illius unici Dei, Boch p. 347. and ador'd it. They might also call to mind how Moses told them before hand, of a great Prophet the Lord would raise up in due time, whom they were to hear, and obey in all things. And this great Prophet, who was no other person than the Messias, was now come. Moreover they might consider how that when the Tabernacle was made by Moses, and all the worship of God appertaining to it appointed, their rebellious Ancestors not­withstanding, did not long continue faith­full to it, but God for their sins leaving them to themselves, and to their own hearts lusts, they fell to worship the Host of Heaven See Deut. 17.3. 2 King. 23 5. 2 King. 17.16. Jer. 19.13. the Sun, Moon, and Stars, upon which it was that the Lord so highly expostulates with the people of Israel, Amos 5.25. de­nying that their Ancestors offer'd such sa­crifice to him in the wilderness as was plea­sing in his sight. Hoc contigisse videtur, cum po­pulus appulit ad terram Moab. Psal. 106.28. Numb. 25.2. [...]ornicatus est populus cum f [...]liabus Moab quae vocaverunt eos ad sacrifieia sua. At illi comederunt, & a­doraverunt Deos earum. In his erat Mo­loch, qui Deus erat Moabitarum uti & Ammonitarum, à quibus illi acceperant, & loci & sanguinis propinquitate con­juncti, Glass Sicut Baal in genere de omnibus Diis dicitur, ita Melech vel Moloch est nomen Diis omnibus commune. In Amoso ex­tat vox Chiun, quae Saturnum designat. Cum autem nomen hoc minus fortè no­tum, & sacrorum tantum esset, LXX sub­stituerunt appellationem ejusdem Dei Saturni magis notam & familiarem, quae in promiscuo usu esset apud plebem, sci­licet Rephae. Salmasius [...] in linguâ Egyptiacâ Saturnum significare testatur. Capellus putat intelligi Regem Egypti Remphin quem existimat eundem esse cum Pharaone cujus tempore vixit Jo­seph, qui quòd Egyptum servasset. ab E­gyptiis intra astra fuerit collocatus, & pro Deo cultus, & fortè etiam à quibusdam Israelitarum Idolatris. Ut id hoc loco dicatur, Sacrificia illa quae in deserto ob­tulistis, non mihi, sed idolis vestris, & Diis fictitiis, quos occultè animo fovebatis, & colebatis, obtulistis. Tabernaculum quod ibi­dem humeris bajulastis non meum fuit, sed Molochi vestri, i. e. Non me in eo Taberna­culo colustis, sed Idolum, quod vos tacitè agitabatis, vid. Freidl. in loc. And though they made shew of serving him by carrying his Taber­nacle, and all things belonging to it, yet they hankred after their Idols, which they not only bare in their hearts, but also car­ried [Page 35] about with them representations of them. For it seems they had gotten the Shrines, or Chaplets, wherein the mages of Moloch and Saturn were kept and inshrined, and carried them about with them, and wor­shipped them. Which Idolatry of their An­cestors not sufficiently bewailed, and repent­ed of, together with the consequent sins of their children in succeeding ages, at last pro­voked God to bring the captivity of Babylon upon them Amos 5.27. Migrare vos faciam trans Damascum, hic v. 43. id ita effer­tur, Transferam vos ultra Babylonem, u­trumque est impletum. Neque enim in Syriam tantum, cujus Metropolis Da­mascus est, sed etiam trans Babylonem in Persiam, & Caspiam Israelitae fuere ab­ducti ut ex Ezra 8.17. constat. Minùs ergo dixit Amosus, plus significavit. Assyria, & Media quae ultra Babylonem sunt, multò magis sunt ultra Damas­cum.. But to return to the Ta­bernacle, (where God used to witness, and evidence his glorious presence, and where the Ark of the Covenant was, and the Law, and the Testimonies, evidences of Gods will how he would be served) he shews, their Fa­thers indeed carried it with them all along through the wilderness, and at last brought it into Canaan, where it continued all the days of David, and to the beginning of Solomons reign; and then it ended, and gave way to the Temple: which though David desired to build for the Service of God, yet that honour was reserved for Solomon his Son, who accordingly built it in a very sump­tuous and magnificent manner. Now when the Temple was built, God himself declared by the mouth of his Prophet Isaiah, ch. 66.1, 2. That he delighted not to dwell in Temples made with hands, as if he were in­cluded therein, and bound thereto. And therefore they were not fondly to conceive that after the Temple was built the worship of God was so tyed to that place as he could not be worshipt ac­ceptably any where else —. As Stephen was thus going on, and (as 'tis probable) would have spoken much more fully to the point in hand, the Council it seems interrupted him, apprehen­ding him to speak in a way of diminution of the Temple. There­fore breaking off his former discourse, and turning his speech to them, he sharply reprehends them for several things Cum animae pericliantur, non lenitate, sed sale, & a­core opus est, quod non ma­gis repugnat charitati, quam cum medicus in extremitate morbi adhi­bet rodentia. Qui metuit acritudinem reprehensio­nis, caveat putredinem malitiae.. 1. For their rebellion, and resisting the Spirit of God, which spake to them by the Apostles and by him. 2. For their imita­ting their cruel Ancestors, who killed the old Prophets in killing the Lord of life. 3. For their horrible violating the holy law of God given them by the glorious ministry and proclamation of Angels Inter quos erat ca­put Angelo­rum, ipse Fili­us Dei, Stres.. At these words they were extreamly inraged at him, and gnashed on him with their teeth. But he being full of courage and faith looked up to Heaven, and had an extraordi­nary Vision of the glory of God, and of Jesus Christ standing on his right hand, and accordingly declared unto them what he saw. They hearing this, without any more ado, in a violent furious manner ran upon him as a Blasphemer: and though the [Page 36] Romans permitted them not to put any man to death, yet in a popular rage, they hurried him away out of the City, and there stoned him. And they that witnessed against him See ch. 6.13., (and were therefore by the Law to cast the first stone at him, Deut. 17.7.) put off their upper garments to sit themselves for the work, and a young man called Saul undertook to look to them, who consequently had an hand in stoning of him. Stephen devoutly commending his Soul into the hands of Christ, and praying for his murderers, that this sin might not be laid to their charge so as to obstruct their repentance That this prayer was heard ap­peare by Gods special mercy to Saul., gave up the Ghost.

SECT. XII.

STephen becoming thus the Protomartyr, and first, that under the Gospel sealed the Doctrine of Christ with his blood, he was carried to his burial by devout men, who made great Lamen­tation See Gen. 50.10. Deut. 34.8. 2 Chron. 35.24, 25. over him. But the spite and cruelty of the Jews was not quenched by the blood of Stephen, but rather inflamed. For immediately after this, they raised a great persecution against the whole Church at Jerusalem, wherein Saul (the young man before mentioned) was very active. This mans Parents were both Jews, so that he was an Hebrew of the Hebrews; he was of the Tribe of Benjamin born He had a double Name, Saul as he was an Hebrew by birth; and Paul as he was a Roman, being born at Tarsus, a free City of the Romans: His Edu­cation was in the Schools of Tarsus; which as Strabo reporteth, lib. 14. was then famous for the study of Philosophy, and the Liberal Sciences. Here he at­tained the Greek Language and Learn­ing, and grew expert in their Philoso­phy and Poems, his skill wherein he sheweth, in alledging Epimenides, Ara­tus, Menander. From thence he was sent to Jerusalem for the study of Di­vinity and of the Jewish Law. In his youth, he learned the handicraft Trade of making Tents. at Tar­sus This City had among other pri­viledges obtained of the Roman Empe­ror Augustus the freedom of the City of Rome, because that in his wars against Brutus and Cassius they held with him, and had suffered much, See Act. 21.39. in Cilicia; by Sect a Pharisee, and the Son of a Pharisee Act. 23.6., and studied at that time (as it seems) at Jerusalem, and frequented the School of Gamaliel a famous Doctor among the Pharisees. He was a ve­ry strict observer of the Law of Moses, and of the Traditions delivered to the Fathers, but a bitter, and fierce enemy against the Doctrine of Christ, and all those that owned him, and professed to believe in him. This man having received Commission from the Chief Priests impowring him to do this wretched work, made miserable havock of the Church: for entring into Houses, he ha­led thence both men and women, that be­lieved in Christ, and bound them, and put them in Prison, and often caused to be bea­ten and scourged in the Synagogues; and used all scourged in the Synagogues; and used all rigid means to make them deny Christ, and blaspheme him (as it seems) he himself did [1 Tim. 1.13.]: And such as were constant to the faith, he forced to fly to heathen Cities, and then pursued them thither also.

SECT. XIII.

THis persecution dispers'd in a manner the whole body of the Church, and scattered both the Members and Tea­chers thereof, (excepting the Apostles In gravi persecutione neque omnes fugere, neque omnes debent, inquit Augustinus. Quando autem fugere fugere lice­at, quando non liceat, generalibus regu­lis difiniri non potest, sed prud [...] cujusque permittendum est, ut sec [...] dum circumstantias ita agat ne con [...] entiam laedat.) into divers Countries, which tended greatly to the advantage of the Gospel. For the Apostles (who had an extraordinary Functi­on, and therefore were bound to shew more than ordinary courage) remaining at Jeru­salem, and sticking to their work there, till they should be more manifestly called by God from thence; the rest of the Disciples (of which there were now some thousands, as appears Act. 2.41. and ch. 4.4.) were scattered some into the Regions of Judea and Samaria, who spread the Gospel wheresoever they came; some went to Da­mascus, among whom was Ananias a devout and religious per­son, Act. 9.10. & 22.12. Others, it's like, went to Rome, and among them Andronicus and Junia, who were of note among the Apostles, and kinsmen of the Persecutor Saul, and had em­braced the faith before him, as himself testifieth, Rom. 16.7. Others travelled as far as Phoenice, and Cyprus, and Antioch, preaching the Gospel to the Jews only [ Act. 11.19.] namely to those Jews, that were dispersed among the Gentiles, as may be gathered from Jam. 1.1. and 1 Pet. 1.1. Among them that went to Samaria, Philip was one, (the second in order after Stephen among the seven Deacons). He coming into that City, preached Christ so effectually, that the people with one accord gave heed to the Doctrine he delivered, and seeing the Miracles Miracula solent comparari cum campanis, quibus homines convocantur ad verbum audiendum. wrought by him, they were perswaded to embrace the Gospel. For out of many that were possessed, he cast un­clean Spirits who at their coming out, made loud acknowledg­ments of the irresistableness of the power by which he acted. And others, that were taken with Palsies, or were lame he cu­red. Before this time, there had been in the City, one Simon a Magician, who had by Sorcery, and the help of the Devil done some strange things among them, which so affected the igno­rant people, that they cryed him up as a person in whom the great power of God did wonderfully manifest its self. But they now seeing far greater Miracles done by Philip, they were converted to Christianity, and many among them, both men and women be­lieving, were baptized by him in the name of Christ. And a­mong others Simon Magus himself was convinced, and belie­ved Non puto fidem Simonis fuisse meram simu­lationem, sed fidem historicam, quâ verè convictus credidit Jesum Christum (in cujus nomine Phi­lippus praedicabat, & miracula faciebat) esse Deum, & se, ac Diabolo (cujus vi ipse suas edebat prae­stigias) majorem: Sicut Magi Aegyptiaci comparantes sua miracula cum miraculis Mosis, credebant, & fatebantur per Mosen operari digitum Dei, Exod. 8.19. Stres., and was also baptized.

SECT. XIIII.

THe Apostles which remained at Jerusalem hearing of the success of Philip's preaching at Samaria thought fit to send Peter Hoc observatu dignum est, quod Petrus mittitur, & deputatur à caeteris Apostolis. Ubi igitur primatus Petri, cui Papa superstruit suum? and John, to confirm the new Converts there in the Faith, and to settle all convenient order among them. They accordingly coming thither, by their prea­ching and exhortation confirmed them in the Doctrine of the Gospel. These believing Samaritans had received the grace of the Spirit, whereby they were enabled to believe in Christ; but the miraculous gifts of the Spirit were not as yet fallen upon any of them; whereupon the Apo­stles by their earnest prayer unto God obtained this mercy for them, and accordingly by the imposition Frat Apostolica praerogativa per impositionem manuum Ecclesiis impe­trare charismata Spiritus Sancti ad aedi­ficationem Ecclesiae necessaria. Hi Sa­maritani habuerunt quidem antea Spi­ritum regenerationis, sed non Spiritum Prophetiae, seu dona illa, quae quibus­dam in Ecclesiâ data erant ad Ecclesiam aedificandam, de quibus agitur 1 Cor. 12.28. Et quum datus esset hic Spiritus, ex­ercebat se per visibilia effecta, e. g. per eloquutionem variarum linguarum per patrationem miraculorum, &c. Stres. Lucas hic non de communi Spiritûs gra­tiâ loquitur, quâ nos sibi Deus in filios regenerat, sed de singularibus illis donis, quibus Dominus, initio Evangelii, quos­dam esse praeditos voluit ad ornandum Christi regnum. Hic autem illorum e­rat usus, ut quisque pro facultatis suae modo Ecclesiae prodesset, Calv. The imposition of the Apostles hands mentioned here and elsewhere, was not upon all that believed, and were baptized, but on some certain persons, whom they were directed by the Holy Ghost to lay hands upon, not for their confirmation in grace, but as those God intended to imploy in the propagating of his Gospel, See Lightf. in loc. of their hands upon certain persons among them, whom they were directed by the Holy Ghost to lay their hands upon (as those God had appointed to be prea­chers, and ministers of the Gospel, and whom by these their gifts he would enable to understand the language and sense of the Scripture, and to be instructors of the peo­ple) those miraculous powers were confer­red on them. Simon Magus seeing this, and being touched with a secret Ambition to get this power of conferring these miracu­lous gifts of the Holy Ghost upon whom­soever he pleased, (which would have made him famous and renowned in the world) he offered the Apostles a sum of (c) money to inable him to do it. Peter inflam'd with an holy indignation at this wretched moti­on, said unto him, Thy mony perish with thee. Assure thy self, No share, or portion of so glorious a priviledg as this is, belongs unto thee. From this deed of Simons, 'tis called Simony to seek to buy spiritual gifts or offices, with money or gifts. For I perceive thou art not upright before God, but thy hypocrisie and ambiti­on, by which thy heart is as it were bound and fettered, is as odious to him as the bitterness of Gall can be to any mans taste. Repent therefore, and humble thy self un­feignedly before the Lord for this wicked project of thine, and earnestly seek his pardon, which if thou wilt do sincerely 'tis not impossible but thou mayst obtain it. Simon at this besought them that they would pray for him, that God would pardon this wick­edness of his, and not inflict on him such punishments as they see­med to intimate, were like to fall upon him.

When these two Apostles had finished their ministry in those parts they returned to Jerusalem preaching, and disseminating [Page 46] the Gospel, in the Villages of Samaria as they passed along.

SECT. XV.

FRom Samaria, Philip is warned of an Angel Ministerium verbi dignissimum est officium, cum Angelorum interventu ad id vocentur homines. Speciali man­dato Angeli, & speciali instinctu Spiritus Sancti, v. 29. mittitur Phi­lippus ad Aethiopem. Sic Petrus speci­ali visione & instinctu mittitur ad Cor­nelium, Act. 10. Sic Paulus, & Barna­bas speciali mandato mittuntur ad Mace­dones, Act. 16 in a Vi­sion, that he should go to Gaza, but he must not travel the ordinary road; but the other way which was through the desart, and lay through the mountains. In this way he meets with a great man an Eunuch, Treasurer of Can­dace Queen of the Aethiopians Aethiopia est regio inter Arabiam, & Aegyptum, sub zonâ torridâ. return­ing in his Chariot from Jerusalem where (being as it seems a proselyte) he had been to worship Fuit vir pius, sed opus habuit ma­jori illuminatione, & speciali recepti­one Messiae exhibiti. at the feast of Pentecost. Philip by the instinct, and motion of the Spi­rit joining himself to his Chariot, finds him well imployed Qui cupit Deum habere comi­tem itineris, in divinis sit occupatus. namely reading the Fifty third Chapter of the Prophet Isaiah, and being courteously invited by him to come up into his Chariot En signum animi discendi cu­pidi, & de salute solliciti. and to in­terpret that Scripture to him, (which he acknowledges he did not well understand) Philip accordingly expresses himself ready to serve him therein. The words [...] propriè comprehensio, i. e. pars sermonis, quâ continetur cer­tum pronunciatum, certá ve pronunci­ata. the Eunuch was reading are the seventh and eighth verses of that Chapter. He was led as a sheep Christus non tantum passus est, sed patientèr passus est., so opened he not his mouth. The next clause in the Hebrew Text was this. He was taken from prison, and from judg­ment Isa. 53. v. 8. In Hebraeo est [...] a coarctatione & à judicio tollitur: in LXX [...]. In ipsius depressione judicium ejus sublatum est. Ju­dicium aliquando pro jure sumitur, Job 34.5. vid. Lightf. in loc. Aliqui haec verba sic exponunt, De angustiâ, & ju­dicio sublatus est, hoc est, à passionis. vin­culis, & morte solutus est, & liberatus per Patrem suum, cum à mortuis resur­geret: & in depressione ejus, i. e. cruce & morte, judicium ejus, h. e. jus, seu causa ejus asserta est à Deo, vid. Freidl. in loc., that is, hurried from thence to execution; but the Septuagint (which Luke follows, and possibly the Eunuch at this time read) hath inlarged the sense, by change of the phrase, reading it thus, In his de­pression, or humiliation, his judgment was ta­ken away, that is, his right was taken away, and no right at all done him, and Who can sufficiently declare the wickedness of that ge­neration, which dealt so unjustly with him, as to take and cut him off from the land of the living, who was so innocent a person. Philip shews him that the Prophet in this place speaks not of any other person but the Messias, who was now come into the world, and had done and suffered all that was prophesied of him. And having large­ly instructed him in the Doctrine of Christ, and (as 'tis proba­ble) concerning Baptism also, the Eunuch desired to be baptized, professing his Faith in Christ. Thereupon Philip immedi­ately baptized him, which when he had done, he was strait-way transported, and carried out See 1 King. 18.12. & 2 King. 2.16. of his sight by the Spirit Insigne exemplum quod ministri mittantur à Spiritu Sancto, quippe qui Philippum non tantum inspiratione suâ ad Eunuchum perduxit, sed & deindo transportavit in alium locum ubi conci­onari debebat. [Page 48] of the Lord (which might be an evidence to him, that he was sent to him of God, and was no mercenary person, seeing he staid not to receive any reward) and found himself set down at Azotus or Ashdod, one of the five Cities of the Philistins [See Josh. 15.47.] The Eunuch went on his way rejoycing at this won­derful mercy of God in revealing Christ to him, in whom he be­lieved for the remission of his sins; But Philip passing through the Country, whither the Spirit had carried him, he prea­ched the Gospel in all the Cities and Towns thereof, through which he went, till he came to Caesarea Stratonis [...]here it seems he stayed a great while. For fourteen years after t [...] [...]ul coming with the collections of Asia, and Achaia to carry t [...] [...] o Jeru­salem he found Philip there with his whole Family, [...] lodged with him, See Act. 21.8.

SECT. I.

SAul Saulus erat ex tribu Benjamin, in quâ tribu [...]c nomen videtur [...]isse usitat [...]m, quod primus Rex Is [...]aelis hoc nomen h [...]beus, ex eâdem tribu erat. No­tat nomen aliquem, quem Parentes pre­cibus à Deo impetrarunt. having for some time made havock of the Church, and still breathing out threatnings and slaughter against the Disciples of Christ, went at length to the Sanhedrim the supream Council at Jerusa­lem, wherein the Priests made a great part, and were the most active men, (which C [...]uncil had the Cognizance, and supream Judgment of all matters appertaining to the Jewish Religion and that in the Synagogues, which were without See 2 Chron. [...]9 8 9.10. the land of Judaea, as well as those within) and obtained of them letters of Commission to the Synagogues of Damascus This was the chief City of Sy­ria situate on one side of Mount Libanus, about five or six days journey from Je­rusalem, a H [...]a [...]he [...] City but wh re ma­ny of the dispersed Jews dwelt, and had Synagogues. Hi [...]udaei etsi extra Judaeam h [...]bitabant, tamen communi­onem suam colebant cum Templo & Synedrio Hierosol mitano. Itaq [...]e à summo fa [...]erdote, [...]ynedrii praeside, literas pet [...]it [...]aulus ad Synagoga [...] Da­mascena, ut harum operâ, & interces­sione à Damascenorum Rege impetra­ret liberta [...]em inquitendi si qui essent Damasci Christiani, eosque vinciendi, & Hierosolym m perducendi Romani Synedrio permittebant jus prehensionis, & verberum; non tantum in Judaeos Pa­lestinae, verum etiam extra Palaesti­nam, ubi erant Synagogae, quae spon­te su [...] jurisdictionem Synedrii in rebus ad religionem spectantibus agnosce­bant. Grot., that if he found any there that p [...]ofest Christ, he should bring them bound to Jerusalem, that they might be punished. And journeying towards Damascus to prosecute this cruel design, when he came nigh to the City, at mid­day, a Light from Heaven above the bright­ness of the Sun, shone round about him Hinc discendum quod gratia con­versionis non datur secundum praevisa merita, aut praevisas bonas dispositiones., and those that journyed with him. When they were all fallen prostrate on the earth, he heard a voice speaking to him Exemplum rarae clementiae, quae est in Christo, qui hunc suum persecu­torem ex coelo dignatur instituere, eique se manifestare. Multum erat quod in­credulitati Thomae ita succurrit, ut ei la­tera sua, & cicatrices estenderet, sed hic infidelitati Saulis ita occurrit, ut se ex coelo ipsi conspiciendum exhibeat & propriâ voce seipsum ei praedicet. in the Hebrew tongue, Saul▪ Saul, why persecutest thou me? Saul trembling, and full of fear, said, Lord, Who art thou? The Lord said, I am Jesus whom thou persecutest; 'Tis hard for thee to kick against the pricks. Saul said, Lord what wilt thou have me to do? Je­sus answered, Arise go into the City, and there it shall be told thee what thou must do. The m [...]n, that journeyed with Saul rising up from the earth were greatly amazed, and stood speechless, having seen indeed a great Light, and heard a sound of words Comites Pauli viderunt lucem, & audiverunt vocem, sed non intellexe­runt articulatum sensum, qui cum illâ voce pe [...]mixtus erat, & à solo Saulo au­diebatur, vi [...]. Joh. 12.28.29. Erant prostrati, & tamen dicuntur stetisse muti. Prostrati surrexerunt quidem, attamen manserunt in loco at­toniti. Comites percelluntur, ut Judaeis testarentur vocem ex coelo factam ad Saulum., but neither saw Christ who spake, (as Saul [Page 50] did) nor understood distinctly any thing he spake. Saul also being risen up, there were Seals Squamae oculis ejus inductae ip­sum effecerant caecum, ut per corpora­lem caecitatem, caecitatem mentis disce­ret. Hactenus non fuerat caecus, i. e. non agnoverat caecitatem suam in rebus fidei, sed visus sibi fuerat sapientissimus, Gal. 1.14. vid. Joh. 9.39.41. come over his eyes, so that when he op [...]ed them, he could see nothing; Christ teaching him by this bodily blindness the blindness of his soul in spiritual things, which he was before insensible of. Being led therefore by the hand into Damascus he was there three days without sight, and did neither eat, nor drink See Mat. 15.32. & Mark 8.2., (men being better able in those hot Countri [...]s to en­dure long fasting, than in our colder Climate) and probably he spent a great part of that time in prayer, and humbling his Soul before the Lord for his former sins, and particularly his vio­lent persecution of the Church of Christ. And in this time, (as some learned Vid. Ludov. Capell. histo­riam Apost. pag. 8. men think) he had that extasie, and was rapt up into the third Heaven, where he saw, and heard, what was not lawful for him to utter, 2 Cor. 12.2, 3, 4. For from his Con­version to the writing of that Epistle, fourteen years inter­curr'd.

Now there was at this time a certain Disciple at Damascus, named Ananias See Sect. 13. of ch. 1. to whom the Lord spake in a Vision Ananiam all [...]cutus est per reprae­sentationem aliquam internam; qualis fieri solet in somniis, vel in ex [...]sibus., that he should go into the street that is called Straight and inquire in the house of Judas for Saul, telling him that he was then in prayer, and had it revealed to him he should receive his sight. Ananias is startled at this command, being a­fraid to go to him, because of his former violent persecution of the Saints, and his present commission and authority from the chief Priests to pursue that bloody design; but Christ tells him, he was a chosen Vessel, one whom he had chosen to conveigh the Divine Treasure of his Gospel, not only to the Jews but the Gentiles also, even to the greatest and highest among them, and that he should do and suffer great things for his Name sake. Ana­nias hereupon went to him, and laying his hands on him, said, Brother Saul, the Lord Jesus who appeared unto thee in the way as thou camest hither, hath sent me to thee, that thou shouldst receive thy sight Non est putandum Ananiam non plura dixisse Paulo, quàm quae hic nar­rantur. Nam non tantum ad sanandum, sed etiam ad docendum Paulum fuit mis­sus. Et quod Act. 26.16, 17, 18. Chri­stus scribitur dixisse Paulo, id forsan non immediatè ex caelo sed per hunc Anani­am dixit. Plurima igitur Ananias dixit Paulo quibus ipsum tum de Christianis­mo, tum de Apostolatu ejus latè, insti­tuit.; and be filled, and en­dued with those admirable gifts of the ho­ly Ghost, which may enable thee in the discharge of that divine Office to which thou art called, and confirm thee in the faith and belief of Jesus. Arise therefore, and be baptized for a Sign and Seal Sacramenti vis non est alia, quam obsignatio promissionum Evangelii, & medium roborandi fidem. that thy sins are washed away in the blood of Christ▪ and by such an open owning and professing of him, declare thy self to be his true Disciple, Ananias having thus spoken, straitway there fell from Sauls eyes as it were Scales, and he received his sight, and was baptized, and [Page 51] when he had received meat he was strengthened. And then he continued with the Disciples there certain days.

SECT. II. An. Christi 36, 37. Tiberii 21, 22.

THe Lord now reveales to Saul what he would have him do; and among other things, he was taught that he should not confer with flesh and blood, nor debate the matter, either with himself or others, (who might cause him to question the reality of his Call, or discourage him from yielding obedience to it, by representing dangers to him); nor go to Jerusalem to those that were Apostles before him (to consult with them and be in­structed by them, or to obtain a permission or commission from them to discharge his Office, he being so extraordinarily, and im­mediately called, and instructed by Christ himself) but that he should go for some time into Arabia, and the places near Da­mascus. Being now therefore well instructed in the Doctrine of the Gospel, he begins straitway to preach Christ in the Sy­nagogues of the Jews Semper enim Apostoli primùm Judaeos affati sunt, ut aut eos converte­rent, aut omnem eis excusationem adi­merent. in that City, and to declare to them, and convince them by plain demonstrations, that he is the true Messias, and the Son of God; the praedi­ctions of the Prophets, concerning the Messias being exactly fulfilled in his person. They that heard him were amazed at this thing, knowing what he had done at Jerusalem, and with what intent he came up to Damascus. When he had for some time preached Christ here, he went into Arabia, where for the space of about three years he preached the Gospel, and then return­ing to Damascus again, and strenuously preaching the Doctrine of Christ in that City, the Jews being enraged at him consul­ted to kill him, and being encouraged by the Governours un­der Aretas King of Arabia, (who kept the City with a Garri­son) they watched the gates day and night, that they might take him, and put him to death; but he being let down by the Disciples in a Basket See 1 Sam. 19.12. over the Wall in the night, escaped their hands.

SECT. III.

SAƲL escaping in this manner at Damascus, he goes from thence to Jerusalem, to visit Peter He desired to go see Peter, and to have some acquaintance with him; not for any homage to his Primacy (as the Papists plead) for he maketh no distin­ction between him, and James, and John, in point of dignity, Gal. 2.9. nay is so f [...]r from homaging him, that he re­buketh him, and reproveth him, Gal. 2.11. But he desired to be acquainted [...]th Peter, because he understood he was the Minister of the Circumcision, as he himself was to be of the Uncir­cumcision, Gal 2.8. and because there had been some kind of Parallel betwixt them in their recovery; the one having denyed, and forsworn Christ, and th [...] other having violently persecuted h [...] in his members., and the other Apostles, in the fourth year after his Conversion; but essay­ing to join himself to the Disciples there, they were all afraid of him, not believing him to be a true Disciple, and sincere Con­vert, till Barnabas Possibly there had been some acquaintance in former times betwix [...] Paul, and Barnabas, they being bot [...] Grecizing Jews; the one of Cypras, the [...] ther of Cilicia; and both prob [...]b [...] brought up and educated at Jerusale [...] see Act. ch. 4. v. 36 [...] bringing him to Peter, and James the Kinsman of Christ (for of the rest of the Apostles he saw none, they being as it seems at this time gone abroad to pro­pagate [Page 55] the Gospel) declared unto them how he had seen the Lord in the way, who had spoken to him from heaven, and that he had boldly preached in the name of Christ at Damascus with the hazard of his life, and so he was set right in their opinion, and con­versed familiarly with them. Whilst he is here, he preaches Christ undauntedly, and disputes with the Hellenists See Sect. 9. of Chap. 1., (or Jews that cohabiting among the Greek Nations, used the Greek Tongue, and the Septuagints Tran­slation of the Old Testament) proving to them that Jesus was the true Messias, who were so enraged at him, that they went about to kill him. But being in the Tem­ple in prayer, he fell into a trance, wherein he saw Christ, who bad him make haste out of Jerusalem, for there they would not receive his Testimony. Against this, he humbly argued with the Lord, alledging, That his former zeal against Christ, and his Doctrine having been so remarkable, and notorious a­mong the Jews in this place, it might be an argument to them, that so strange a change as this was not wrought in him but up­on great and sufficient grounds and reasons, and so he might in all likelyhood be a more fit instrument to propagate the Gospel here, by how much the more he had opposed it formerly. But this did not prevail for staying at Jerusalem, but Christ commands him to depart from thence, telling him, he would send him to preach to the Gentiles. Saul hereupon readily obeys, and forth­with departs from thence having stayed there only Fifteen days; several brethren that dwelt at Jerusalem accompanying him as far as Caesarea, from whence he sailed to Tarsus his own City, the Metropolis of Cilicia; and from thence was shortly after fetch­ed by Barnabas unto Antioch, the Metropolis of Syria; being all this while not so much as known by face to the Churches of Judeae, which had embraced the Faith; only they had heard of his preaching the Doctrine of Christ, which before he had per­secuted, and they glorified God for his Grace so powerfully ma­nifested in him.

An. Christi 39. Caii Cali­gula 1.SECT. IV.

NOw after Sauls miraculous Conversion, the Churches which were planted by Philip, and others (who fled from Jeru­salem upon the persecution raised by him, Act. 8.1.) through all Judea, Samaria, and Galilee, had much rest and peace, and were greatly edifyed, and built up in Knowledg, Faith and Love, the Graces and Comforts of the Spirit daily increasing in them, and the number of believers was daily augmented. In this time Peter went forth to visit the Churches newly plan­ted in those parts, and to confirm them in the Faith. Who com­ing at last, to the Saints which dwelt at Lydda, he there in the Name, and by the Power of Christ heals Aeneas, who lay sick of the Palsey, and had kept his bed Eight years. Upon this Miracle the inhabitants of Lydda and Saron generally received the Faith, seeing this man to be so strangely, suddenly, and per­fectly cured. From thence he goes to Joppa, where he finds a very good woman full of good works (whose name in Syriac was Tabitha, but in Greek Dorcas, signifying a Roe) newly dead Non mortua est Dorcas, ut mi­seriam fuam finiret, & in gloriae posses­sionem transferretur, sed ut esset obje­ctum in quo Christus suam gloriam ma­nifestaret, & suorum Apostolorum au­ctoritatem ac vocationem confirmaret, planè ut Joh. 11.4. whom they had washed Mos lavandi, & pollinciendi ca­davera mortuorum non est ceremonia Judaica divinitus instituta, sed est con­suetudo tum Judaeorum tum Gentilium sapientiorum, orta ex naturali instinctu & spe futurae resurrectionis. Sic Enmus Tarquin [...]i corpus bona faemina lavit & unxit. Huc accommod [...]ndum illud Pau­li, 1 Cor 15.29. q. d. si non est animis nostris naturaliter inscriptum, futurum aliquam resurrectionem mortuorum, quid est quod plerique homines tantum curae, & lotionis adhibent super cadave­ribus mortuorum? Stres., and laid out according to the mannner of the Ancients, who as some think did thereby intend to signifie their hope of a Resurrection. Peter being brought up into the Chamber where [Page 57] she lay, the poor Widdows, which had been cloathed by her liberality came weeping to him, and shewed him the evidence Textilia manuum ejus monumenta. Videmus hinc quae sint optimae Sanctorum reliquiae, quibus post mortem possunt manere in memoriâ hominum, scil. benefacta in pauperes. of her Charity, the Coats and Garments which she made, or caused to be made for them. Upon this Peter putting them all forth knee­led down, and prayed, and then raised her to life Habemus in Scriptura octo ad minimum exempla eorum qui verè mortui in vitam redierunt, viz. filium viduae Sareptanae, 1 Reg. 17.19 filium sunamitidis, 2 Reg. 4.32. Virum in Sepul­chro Elizae vivificatum, 2 Reg. 13.21. Filiolam Jairi, Mar. 5.22. Filium viduae Naimiticae, Luc. 7.11. Lazarum, fratrem Mariae & Marthae, Joh. 11.33. Ipsum Dominum Jesum Christum, Mat. 28. Ta­bitham hauc, Act. 9. Praeter illam innumeratam turbam sanctorum quae cum Christo resurrexit, & in urbe sanctâ visa est, Mat. 27.52.53. Haec exempla probant resurrectionem mortuorum, quam speramus, & quae toties in Scripturâ promissa est, non esse impossibilem sed certò futuram. again See Mat. 9.25. Mar. 5.41.. And by these miracles very many in those Quarters were brought to believe in Jesus.

An. Ch [...]sti 40. C. Caligulae 2.SECT. V.

DUring Peter's stay at Joppa, Cornelius a Roman H [...]tenus descripsit Evangelista praecipua acta Apostolorum inter Hiero­solymitanos, Judaeos & Samaritanos; Nunc incipit describere acta eorum in­t [...]r gente [...] & hoc capite conversionem [...]imi Ethnici describit in quo Apostoli didic [...]runt in posterum etiam Ethnicis E [...]lium praedicare. Conversi an­te [...] fuerant Samaritani, conversus quo­que Eunuchus Aethiops, sed hi potius inter Proselyto [...] & circumcisos adeoque inter Judaeos numerandi, cum per pro­f [...]ssionem Religionis Judaicae, Ecclesiae fuerint insiti. Cornelius autem est pri­m [...] incircumcisus, cui annunciatum est Evang [...]lium. In eo ergo ordinaria gen­ti [...]m vocatio incaepit. There were two things sh [...]l mainly differenced the Jews f m other people, Cir [...]cision, and Singularity of Di [...]t, or Pro [...]ibition of c [...]r­tain meats. But the more proper diffe­re [...]ce was the [...]tter. For [...] the [...]ale [...] [...]d of A [...]r [...]ham was c [...]cu [...]cised [...]nd [...] in re [...]rd of that ceremon, there was no difference b [...]twixt an [...] and a Jew. But [...]bs [...]ining [...] such and such meats, w [...]a [...] mono, a singu [...]ity, [...] an Isr [...] [...]. A [...]d [...] any m [...]ats [...] l [...]erty of conver­sing w [...]th any [...] and their the en­larging [...] one in the enlarging the o­the [...]. T [...] H [...]then w [...] [...] off at the confusion of [...]el, and had lain so long in Darkne [...], Sin, Superstition and Ido­l [...]try, and all the world (Israel only excepted) were strangers to God. Peter the Minister o [...] the Circumcision was ap­pointed the instrument of bringing in the Gentiles. Some think Christ inten­ded this, when in Mat. 16.19. he gave him the k [...]ys of the Kingdom of heaven, and th [...]reby put into his hands a pecu­liar priviledg to open the door of Faith and the Gospel to the Gentiles, and gi­veth him withall, power to bind and loose the use of Moses's Law among the Heathens when he brought the Gospel among them; some of it being to fall and some to stand, according as the Spirit should d [...]rect him; and according­ly it shou [...]d be ratified in Heaven, See Lightf. in loc., and Captain of a Band of Italian Souldiers, who with others kept Garrison for the Romans at Caesarea Caesarea was the City where the Roman Governour or Pro Consul resided, see Act. 23.23. & 24.6. and th [...]t partly for the bravery o [...] the City, but chiefly for the commodiousness o [...] the Haven. (being a very pious and religious Cornelius non erat extùs Judaeus aut Proselytus. Judaicam religionem publicè nondum profitebatur, sed tamen sacram Scripturam, inter Judaeos con­versans, legerat, & ex illa veri Dei cog­nitionem aliquam hauserat, miseriam suam agnoverat, gratiae & salutis cupi­dus erat factus, fortè etiam generalem aliquam cognitionem venturi Messiae imbiberat. Habet regeneratio suos gra­dus. Primus gradus est contritio & emol­litio cordis, quâ quis adigitur ad sensum peccati & miseriae; quo sensu gravatus sitit & esurit liberationem. Secundus gradus est, agnitio Christi, quâ quis de suf­ficientiâ Christi ad liberandum convi­ctus, seipsum abnegat & ad Christum confugit, eique vivâ fiduciâ cordis inseri­tur, & cum filiali fiducia liberationis in ipsum recumbit, & filialis in Deum amor in c [...]rde ejus accenditur cujus ductu & impulsu servit Deo ingenuâ obedien­tiâ & novâ vitâ. Primus gradus vocari solet spiritus servitutis & est propriè ef­fectus legis: posterior spiritus adoptionis & est propriè effectum Evangelii. Fieri potest in Cornelius habuerit primum gradum regenerationis, scil. ut fuerit contritus corde & onustus sensu mise­riae, sitiensque gratiam, eamque quae­rens; sed non novit veram viam inve­niendi & verum medium quaerendi, sed sine dubio eam quaesivit per propria o­pera & honestam vitam; quae tamen opera Deus propter veram contritio­nem cordis non aspernatus, sed se iis mo­veri passus est ad dandos majores rege­nerationis gradus ad salutem necessarios. Non enim est contra sanam Theologiam, quod primitiae gratiae regenerantis bene usurpatae, sint causae impetrantes gratiam majorem. Habenti enim dabitur ut a­bundantius habeat, Mat. 13.12. Mora­libus virtutibus, quibus homo seipsum ab aliis per liberum arbitrium naturale nonnihil discernit, nullis promissioni­bus alligata est gratia regenerationis sal­visica: sed initiis gratiae regenerantis bene usurpatis est alligata, Joh. 7.17. Et praecipue contritum cor habet mag­nas promissiones, Psal. 51.19. Isa. 57.15. Stres. per­son, and one that worshipped the true God, with all his Family, and was very charita­ble to the poor, though only a Proselyte of the Gate There were two sorts of Proselytes. 1. Proselytus foederis or justitiae, who submitted himself to Circumcision and to the whole Mosaical Paedagogy. 2. Proselytus portae, a Proselyte or Stran­ger within their Gates, Deut. 14.21. such were suffered to live among them though not circumcis'd, neither did they conform to the Mosaical rites and Ordinances, only were obliged to ob­serve the seven precepts of Noah of which see Godw. Jewish Antiq. pag. 10. (as they called them), and un­circumcised) had in that City, as he was Fasting and Praying, about three of the Clock in the afternoon Though Corneliu [...] was not pro­selyted to the Jewish Church, yet he followed their manner and form of Worship. This was the hour of their Evening Sacrifice. a Vision of an holy Angel, (not in an extasie or rapture of Spirit, or in a dream, but waking, ocu­larly and sensibly) who appearing Angeli frequenter solebant fieri visib [...]le [...] assimiendo formam hominis & humano [...] [...]dentes motus, quod & ipse fili­us D [...]m V. T. saepinsculè fecit in prae­ludium s [...] Incarnationis. to him, told him, that his prayers and alms Pr [...]tionem subvehi alis dua­bu [...], aiunt veteres, jejunio & misericor­diae operibus. had found acceptance with God. And the Lord designing to manifest his Grace now in a more especial manner unto him, com­manded him to send to Joppa, to inquire for one Simon Peter, who should come un­to him and further instruct him Major erat legatio Apostolica, quam Angelica. Angelus Apostolum monstrat; Apostolus Christum: tantum honorem t [...]stibus suis habuit Christus. Cur non ipse Angelus edocet quid Cor­nelio faciendum sed ad Petrum remittit? Quia non Angeli sunt instrumenta rege­nerationis & sanctificationis sed ministri Evangelii. Sic Deus Saulum remittit ad Ananiam, Act. 8.26. Quo exemplo non immerito monentur Magistratus Politici, ne spiritualem administratio­nem regni Christi ad se rapiant; fed eam relinquant iis qui à Deo ad hoc vo­cati sunt. con­cerning the Mind and Will of God toward him. Cornelius immediately yeilds obedi­ence hereunto, and accordingly sends two of his Domestick Servants, and a devout Souldier that constantly attended him, to Peter who was now at Joppa. Peter about the time that Cornelius his messengers drew near the City, knowing nothing of their coming, went up of his own accord, about noon to the Battlements of the house as a place of privacy to pray in; and be­ing there he became very hungry and desi­red to eat: but whilst they made ready, he fell into a trance, such as in which men were wont to receive Visions from Heaven. And in a Vision of his Spirit God revealed himself to his peo­ple of old, 1. By Dreams and Visions in the night when they were asleep. 2. By Apparitions when they were a­wake. 3. By Voice from Heaven. 4. By Urim. 5. By inspiration. 6. By Rapture [...] and Extasie. (without the help of his outward Senses) he saw a great sheet Per hoc Vas commodissimè intel­ligitur totus mundus cum quatuor suis plagis. Ecclesia N. T. colligitur ex toto mundo, & ex omnibus quatuor mundi angulis. Huic visioni adjungi­tur vox scilicet imaginaria quae Petro dixit macta & comede: macta, h. e. para Domino in sacrificium gratum., full of all sorts of living crea­tures, clean and unclean, let down unto him from Heaven, and a voice spake to him, that he should eat freely and indifferently of any of them: which he doubting to do, the Voice spake again to him, saying, What God hath cleansed call not thou common. By which Vision he is taught that he should not [Page 59] despise the Gentiles nor account them un­clean, but converse with them and preach freely unto them as well as to the Jews; and hereby also was intimated that God had taken away those interdicts and prohi­bitions concerning some meats, and conse­quently those differences and separations between Jews and Gentiles Discrimen inter Judaeos & Gen­tes per discrimen ciborum adumbratum erat. signified by them, and therefore he was not to make a di­stinction where God now made none. Whilst Peter thought on these things, Cornelius's messengers were come to the house where he was, and asking for Peter delivered their M [...]ss [...]ge unto him: The Apostle the next d [...] very readily went along with them, (b [...]ing incouraged thereto by an inward rev [...]la [...]ion or affla [...]ion of the Spirit Videi Spiritus Sanctus internas cogitationes ac dubitationes Petri super hac visione easque prohibet & declarat se esse eum qui miserit eos viros. Qui loquitur & prohibet ac jubet, persona est. Qui cogitationes cordis videt, Deus est. Qui ministros Evangelii vocat, imò qui Angelos mittit ad aliquid expedien­dum, divinam authoritatem habet. At­que haee omnia de se dicit Spiritus San­ctus. Est igitur Deus verus.) and some other believing Jews also accom­panied him to Caesarea. When he was come thither, Cornelius being stricken with an extraordinary reverence at the presence of so great a S [...]rvant of God, and exceeding the bounds of meer civil respect, fell down at his feet and worshipped him. But Peter would by no means receive that honour from him, but told him that he was an ordi­nary man, such an one as himself; though thus employ'd at present in Gods message unto him. Then entring into the house he found many of Cornelius's Kinsmen and Friends there met together; to whom ad­dressing himself, he spake after this man­ner, Ye all know that its counted unlawful Illicitum non lege Mosis sed decreto sapientûm quod pari loco cum lege habebatur. Ubi e­nim interdictum homini Judaeo sese commiscere cum alienigenis? Expressum praeceptum de hac re non legimus nisi illud particulare de non contrahendo cum incircumcisis matrimonio nec faciendis cum illis foederibus, praesertim cum illis septem gentibus Anathemati devotis Deut. 7. à 1 ad 7. Etsi autem lex sola conjugia & politica foedera cum Ethnicis interdicit, tamen constitutionibus hu­manis, ac consuetudinibus paternis illa lex fuit ampliata, ut etiam à conviviis & convictu & privato congressu Ethnicorum abstinuerint; unde etiam gentes omnes contempserunt tanquam canes. Non igitur tam divinae institutionis, quam humanae consuetudinis erat, abstinere à congresso politico cum Ethnicis. for us Jews to converse familiarly with you Gentiles, but God hath now by a Vision from Heaven, and the inspiration of his Spi­rit, shewed me that I should not make any difference between Jews and Gentiles. For I perceive Legerat hoc antea Petrus in Prophetiis V. T. de futurâ vocatione Gentium; audiverat ex ore Christi mandatum dantis de docendis omnibus gentibus, sed rem non comprehenderat, non in­tellexerat, convictus non erat donec non solum per visionem ex coelo esset instructus, sed etiam propriis oculis videret hunc incircumcisum Cornelium à Deo donatum initiis verae conversionis. Nulla ferè est veritas quam non audiunt homines saepe propositam declaratam, demonstratam & tamen centessimâ t [...]ndem concione, vix intelligunt, comprebendunt, credunt. Videmus etiam regenitos posse graves errare errores in re religionis. that the Partition wall is now broken down, and that national Preroga­tives or personal excellencies find no accep­tance with God, but any man of any Na­tion whatsoever, if he fear God and work righteousness, is accepted with him. Hear ye therefore the Doctrine [...]. Hebraismus pro [...], hoc illud verbum, i. e. hoc patet & manifestum est ex ilio verbo, quod Deus misit Israeli. Haec est descriptio Evangelii prout missum est [...]itis in V. T. per Prophetas. which God appointed his Prophets of old to publish to the Children of Israel, to wit, that of reconciliation and peace between God and man by Christ Jesus, (who is Lord of all). Which Doctrine, was first published in Ga­lilee, [Page 60] presently after John Baptist began to preach and baptize, which you cannot but have heard of, and how God indued the humane nature of Christ with the fulness of the graces of his Holy Spirit and with power to work Miracles, and anointed and consecrated his whole person to the the office of the Mediator, which he ac­cordingly executed with much tenderness and compassion, going about doing good, curing diseases and casting out Devils, for God was with him in the fulness of the Deity, as he was his eternal Son [ Col. 2.9.] and in power, grace, and favour, as he was man and Mediator [Joh. 8.29. & 16.32.] And though the Jews put him to death and cru­cified him, yet God raised him up the third day and manifested him openly, not to all the Jews, but to his Apostles and Disciples that attended on him, who were chosen for this end that they might testifie what Di­vine Doctrine he preached and what Mi­racles he wrought, and might be witnesses particularly of his resurrection, having had the honour to eat and drink with him and to see him eat and drink after he rose from the dead. To these he gave command that they should preach his Gospel to the world, and should testifie that he is appointed of God, to be Judg of all men, even of all that shall dye before, or shall be found a­live at his Coming. And he further shews them, That this Jesus is he whom all the Prophets foretold as the sole Author of Reconciliation with God, and Remission of sins through faith in him.

Whilst Peter was thus preaching to Cornelius's family and those other persons there present, they were by the powerful work of the Spirit of God converted to Christ, and the holy Ghost by his wonderful Graces and Gifts, viz. of Illuminati­on, Regeneration and the gift of Tongues descended on them all, of his own accord, without any laying on of hands by Pe­ter, to the great wonder and astonishment of the believing Jews, that had accompanied the Apostle thither, who thought this Promise, of sending down the holy Ghost, belonged only to the House of Israel. Then Peter seeing what was done, and how these Gentiles had been baptized with the holy Ghost, concluded that they ought to be baptized with Water, and re­ceive the external sign or seal of incorporation into Christs Bo­dy, the Church; therefore commanding all things to be made ready, either He baptized them himself, or gave order that some of those who accompanied him (who probably were Mi­nisters and Teachers), should do it. This done, they desi­red him to stay some days with them, that they might be fur­ther instructed confirmed and comforted by his Ministry.

SECT. VI.

THe Apostles and Brethren that were in Judea, namely Those that had been converted out of Judaism to Christ hearing of this, when Peter came shortly after to Jerusalem, began to quarrel with him, that he had conversed with Ʋn­circumcised persons, and eaten with them. But when he had declared unto them the whole matter (which he confirmed by the Testimony of those six persons that accompanied him to Caesarea), they were satisfied, and glorified God, who also has given unto the Gentiles repentance unto life, graciously chan­ging their hearts, and drawing them to believe in Christ.

SECT. VII. Anno Christ. Calig. 41 3 42 4 43 5 44 & 45 Claudii   1   2   3

A Door being thus opened for the promulgation of the Gospel to the Gentiles, some Disciples born in Cyprus and Cyrene, who after the martyrdom of Stephen were disper­sed and went about publishing the Gospel, but hitherto to the Jews only; now understanding (as it seems) what had passed between Peter and Cornelius and the liberty granted unto them, began to preach Christ to the Greeks He seemeth not to mean here the Hellenists or Jews who used the Greek tongue in their Synagogues, as ch 6.1, (for of them he spake, v. 19.) but the Grecians which were Gen­tiles. at Antioch in Syria, who were Gentiles. And God prospered their endeavours exceeding­ly and brought in many Converts Describitur hic prima Ecclesia ex gentibus collecta, saltem ex Ju­daei [...], simul & Gentibus. Caesareae una aliqua familia Gentilis ad fidem fuerat conversa, sed Antiochiae colli­gitur integra & magna Ecclesia, Stres. in loc. to them daily. The Apostles that remained at Jerusalem hearing of it, sent Barnabas to con­firm those Disciples there in the Faith, (See Sect. 13. of ch. 1.) who coming and seeing with what good success, the Gospel had been preached among them was exceeding glad and exhorted them stedfastly to hold fast to Christ. For he was a very pious person, a man of excellent gifts and graces, and by his means also many others were won to the Faith of Christ. And having great a desire that the Gospel might still be more and more propagated, he went to Tar­sus to seek out Saul, (knowing as 'tis probable, that he was de­signed for minister to the Uncircumcision) that they might joyn together in the work of Christ. And having found him he brought [Page 66] him with him to Antioch, where for a whole year they instructed the Church in that City, and taught much people. And the Dis­ciples ( viz. such as had received the Faith of Christ, being formerly called by the Jews, Nazarites or Galilaeans; but a­mong themselves, Disciples, Believers, Saints, Brethren, and those of the Church), did now first in this place obtain the name of Christians.

SECT. VIII.

ABout this time certain persons who had the gift of Pro­phesie, and foretelling future things; came from Jeru­salem to Antioch; one of whom (by name The same person, Act. 21.10. foretold Pauls bonds. Agabus) by revelation from the Spirit of God, foretold that there would shortly be a great famine Famis hujus meminerunt Sue­tonius in Claudio, cap. 18. Joseph. Antiq. lib. 20. cap. 2. over all Judea, and several other parts of the world, The Septuagint often tender the Land (when it signifies the Land of Judea) by [...] the world. See Dr. Hammond. which according­ly came to pass in the reign of the Emperor Claudius; The Christians therefore of Antioch, resolved to send relief to their Brethren the Christians in Judea, in this time of dearth Eusebius in Chron. & Orosius l. 7. c. 6. affirmant, Helenam Adiabe­norum Reginam (quam ad Christum conversam essem scribit Orosius) Ju­daeis in hac fame, magnâ munificen­tiâ succurrisse.; and having gathered it, sent it to the Elders Seniores vocantur penes quos erat Ecclesiae regimen, in quibus pri­mum gradum tenebant Apostoli. Sic mensis praefuerunt Diaconi, ut Pres­byteris tamen subessent, nec quic­quam nisi ex eorum authoritate age­rent, Calvin. Haec prima est Presbyterorum in Ecclesiâ mentio. Vocantur Patres Synagogarum. Totum autem regimen Ecclesiarum Christi, conformatum fuit ad Synagogarum Exemplar. Grot. of those Churches Agnoscebant enim eos quasi Patres suos utpote primos fideles: tum quia fideles in Judaeâ spoliati bonis à Judaeis, majori indigentiâ laborabant: tum quia ipsi sponte se bonis abdicarant, posuerantque eorum pretia ad pedes Apostolorum, c. 4. 34. quare prae caeteris merebantur juvari. A Lapide. by the hands of Barnabas and Saul; who having performed this their charge, returned again to Antioch taking with them John whose sirname was Mark, Nephew to See Col. 4.10. Barnabas.

SECT. IX.

LƲke having thus related what was done at Antioch he returns now to Judea, and shews how about the same time King He­rod Agrippa Quatuor sunt Herodes in sa­crâ Scripturâ noti. 1. Ascalonita sub quo Christus natus est, Infanti­cida, aliàs Herodes magnus. 2. Antipas, filius ejus, Tetrarcha Galilaeae, qui Johannem Baptistam occidit, Math. 14. Mar. 6. & Christum ludificatus est, Luc. 23.11. 3. Herodes Agrippa, Aristo­buli filius, & Herodis M. nepos. Hic Romae cum esset, Caio erat familiaris nondum Caesari, opta­batque Tiberio Caesari celerem mortem, ut Caius citò ad Imperium veniret; quo nomine à Tiberio in Carcerem conjiciebatur. Caius autem Imperator factus, eum carcere liberatum fecit Regem Judaeae. 4. Agrippa Junior, prioris Agrippae filius de quo Act. 25.13. qui tamen in Scripturà non Herodes, sed simplicitèr Agrippa appellatur. (Son of Aristobulus and Gran­son of Herod the great) having obtained a

[Page 69] great part of his Grandfathers Dominions of Claudius the Em­peror, came into Judea, to take upon him his Government, about the latter end of the first, or beginning of the second year of Claudius; and being willing to gratifie the Jews, (who he saw desperately hated the Christians), he began to vex and persecute certain of the Church at Jerusalem; and in that per­secution he slew James Catalogus Apostolorum duos habet Jacobos. Prior est Jacobus fra­ter Johannis, filius Zebedaei, in ordine Apostolorum tertius; à Theol [...]gis vocatur Jacobus Major, & à Marco 3.17. Boanerges. Alter est Jacobus fra­ter Domini. Gal. 1.19. filius Alphaei, in ordine Apostolorum nonus, Mat. 10. Ab alii [...] vocatur Jacobus minor ex Marc. 15.40. & est is, qui Hie­rosolymitanae Synodi Praeses fuit, Act. 15. cujus mentio, v. 17. hujus capitis; habeturque pro auctore E­pistolae, qua [...] Jacobi vocatur. Brother of John, and Son of Zebedee with the Sword Ita c [...]ntigit ei calix iste de quo Christus erat loquntus, Mat 20.23. Jacobus primus omnium Apostolo­rum mortem obiit. Gladio decollare, supplicium fuit inter Judaeos non usitatum▪ quod le­gimus; sed à Romanis acceptum, sicut & Johannes Baptista gladio decollatus est., who was called Boanerges (Mark 3.16.) because he was a zealous and thundering Preacher against the Vices of the Times. And per­ceiving that the Jews were well pleased there­with, He proceeded further and apprehen­ded Peter also, the Passeover of the Jews be­ing then at hand. And having imprisoned him, he set sixteen Tot militibus Petrum custodiri curavit, quia veritus est, ne miraculosè evaderet, sicut fe­cerat antea, Act. 5.19. See Sect. 7. of 1. Chap. Souldiers to guard him, four at a time, and to take their turns in the four watches of the night, meaning after the Feast of the Passeover was over to bring him forth to the Jews, and probably (if they desired it) to put him to death also.

Peter being thus cast into prison, fervent and importunate prayers were made by the Church to God in his behalf. He continues there till the very night God many times suffers his Children to come to the Pits-brink, and then delivereth them, that they may be more sensible of his mercy, and have the more evident matter of praising his name. before Herod intended to bring him out to the peo­ple; at which time sleeping between two Souldiers to whom he was bound with two Chaines, and the Souldiers keeping watch before the door, an Angel came to him, and the light with which he appeared shone in the prison, who rai­sing him up and causing his Chaines to fall off from his hands, He commands him to make himself ready to go out immediate­ly with him; which accordingly he does, but as yet was not assur'd that this was really done, but in this transport, appre­hended he had been in a dream or trance. And the prison, as it seems, being in the Suburbs, after they were out of prison, they past thorow two watches, or wards which stood every night without the gates of the City, and at last came to the Irongate, which leads into the City, which opened to them of its own ac­cord, and when they had passed together thorow one street, the Angel left him, and departed. Peter now perceiving that it it was no vision, but a real deliverance, said within himself, Now I see clearly that God hath sent his holy Angel and hath deli­vered me from the hands of Herod and from the malice of the Jews. And when he had considered what course was fittest for him to take, he resolved to go to the house of Mary, Mark's [Page 70] mother, where many Christians were met together at this very time of the night to seek the Lord in prayer for him: And as he knocked at the door, a Damosel came to ask Who was there? and knowing Peters voice, she stayed not to open the door for gladness, but ran in and told them Peter was there. They at first thought she spake idly, but she persisting in it, they then said, It is his So the word Angel does some­times signifie no more than a Messen­ger, Luk. 7 24.27. Angel; that is, some Messen­ger come from him, who mentioning his name, the Maid by mistake, concludes it to be Pe­ter himself; or else possibly by his Angel they might mean that some holy Angel Angelum ejus nominant qui divinitus illi appositus sit custos, & salutis minister. Quo sensu Christus dicit Angelos parvulorum semper vi­dere faciem Patris, Matth. 18.10. Quod antem vulgò hinc eliciunt sin­gul [...]s hominibus attribui singulos An­gelos qui eorum curam gerant, nimis infirmum est. Nam Scriptura testa­tur magno interdum populo unum Angelum dari, & uni tantum homi­ni, ingentem exercitum, Gen. 32. Nam Elizaei ministro aperti sunt ocu­li, ut multos currus igneos in aere cerneret, qui ad tuendam Prophetae salutem ordinati erant, 2 Reg. 6.17. apud Danielem verò non nisi unus Persarum Angelu [...], & unus Graeco­rum nominatur, Dan. 10 5.13.20. Nec Scriptura suum cuique certum & peculiarem Angelum promittit▪ sed potius quod Angelis suis mandaverit Deus, ut singulos fideles custodiant, Psal. 91.11. Item ut castrametentur in circuitu piorum. Psal. 34.8. Er­go figmentum quod passim invaluit, de binis cujusque geniis, profanum est. Nobis sufficiat quod pro Eccle­siae salute tota coelestis militia excubat: atque ita pro temporis necessitate, nunc unus Angelus, nunc plures suo praesidio nos protegunt. Certè inaestimabilis haec est Dei bonitas, quod Angelos qui radii sunt divini fulgoris, ministros nostros esse pronunciat. Calv. in loc., had assumed his shape and voice, and stood at the gate in his resemblance. But whilst they thus debated the matter, Peter continued knocking, and when they had opened the door, they were amaz'd to find that it was indeed Peter himself. Then he related to them how miraculously the Lord had deli­vered him, and giving order, that James the less (the Son of Alpheus, called the bro­ther, that is, the kinsman of the Lord, Gal. 1.19.) and the rest of the Brethren in that City should be certifi'd of the manner of his deliverance; he withdrew himself to some more secure place, (probably to An­tioch) not being willing to put himself in­to the same danger again, out of which God had so wonderfully delivered him, [See Mat. 10.23.]

In the morning there was a great stir among the Souldiers, what was become of Peter. And Herod not finding him, strict­ly examined the Watch, and being frustrated of his intention against the Apostle, he vents his rage against the Souldiers, and commanded they should be carried away [...] sig­nificat abduci, hoc est, rapi ad sup­plicium, vel duci in vincula. either to prison or to execution, and to be punished as malefactors.

SECT. X.

HErod shortly atfer goes from Jerusalem to Caesarea and abode there: And being highly displeased with the Ty­rians and Sidonians he intended to make war [...] had an inten­tion to make war. Sic Hammondus. upon them. They being sensible, that their own narrow circuit of Land was not sufficient to maintain them, and that they depended on Galilee and Judea, (now under Herods jurisdiction) for a great part of their provisions, they judged it their wisest course to seek peace with him. Having therefore gratifi'd Blastus his Chamberlain, and got him to be their Friend, they sent their Commissioners to request the King that he would be graciously pleased to be reconciled to them. Herod being a proud Prince [Page 72] and pufft up with his prosperity, on a solemn, day appointed (as 'tis like) for the audience of these Tyrian and Sidonian Commissioners, being clad in a Royal Robe all glistering with Silver (whereon the Sun shone, and so made it more glorious and illustrious, as Josephus reports, lib. 19. Antiq. ch. 7.), and sitting upon his Throne, made a speech unto them to shew his magnificence and eloquence, and possibly extoll'd his own cle­mency, that having a just cause to chastize them with his arms, yet he was graciously inclin'd to spare them. At this the peo­ple gave a shout and with impious flattery, cry'd out, It is the voice of a God and not of a man. Herod priding himself in this acclamation and assuming this divine honour to himself, imme­diately the In morbis immittendis saepè Angelorum ministerio Deus utitur, Exod. 12.29. 2 Sam. 24.16. Angel of the Lord smote him with a loathsom disease, so that he was eaten up either of lice or worms, and dyed misera­bly. And this Tyrant and Persecutor of the Church being thus removed, the Gospel prospered exceeding­ly, and was preached up and down with great success.

SECT. I.

BArnabas and Saul having carried the Alms sent from the Disciples in Antioch to their Brethren in Judaea in the time of the dearth (as we have seen Sect. 8. of Chap. 2.), returned to the Church at Antioch again; in which there were at that time se­veral Prophets Prophetae dicuntur qui prae­diti erant dono interpretandi Scrip­turas Propheticas ex revelatione Spi­ritsis Sancti; & nonnulli eorum eti­am praediti erant dono praedicendi futura, quae scire Ecclesiae intererat, qualis erat Agabus, Doctores sunt qui in Scholis sive Ecclesiâ, doctri­nam sacram tradunt & alios erudiunt, qui Eph. 4.11. à Pastoribus distin­guuntur. and Teachers, and among others one very eminent, viz. Manaen, who was a person of that high rank and quality, that he had been brought up with Herod An­tipas, and yet contemning the world, had em­braced the Gospel, and thought it no dis­paragement to him to be a Teacher there. Thus God manifests the freedom of his Grace, in effectually calling some of all sorts and ranks of men to a participation of the bene­fits offerr'd in and by his Son.

Barnabas and Saul had not been long in that City, before the holy Ghost on a day when the Church fasting and praying, by some instinct or revelation to one or more of the Prophets and Teachers there, commanded that these two, viz. Barnabas and Saul should be separated Cum non dixerit Spiritus San­ctus segregate Domino, sed mibi, osten­dit unam esse potestatem & virtutem. from the service of that Church (where there were for the present Teachers enough) and sent to preach the Gospel in other parts. The Church here­upon with prayer and fasting commended them to God, and by imposition of hands Fuit haec ceremonia antiqui­tus usitata cum alicui aliquid bonum apprecarentur, & alicui benedicerent. Gen. 48.14. non quod in ceremoniâ aliqua vis esset, sed quod esset visibile signum cordialis ac sincerae compre­cationis vel benedictionis, Stres. This is the first ordination of El­ders since the Gospel, that was used out of the Land of Israel. No bet­ter reason I suppose can be given of this present action, than that the Lord did hereby set down a platform of ordaining Ministers in the Church of the Gentiles for future times, Lightf. set them apart to this particular employment. Thus having recei­ved their Commission from the holy Ghost, they set forth for the work to which they were designed Non opus habebant vocatione & missione ut possent paaedicare lige­timè Evangelium; erant enim antea vocati & missi, & diu jam functi erant ministerio: sed opus habebant speci­ali vocatione & missione ad praedican­dum Gentibus, Stres., taking John Mark along with them, to be assistant to them, and a fellow-labourer in the work of the Lord, and to be by them sent to any part of their charge, whither they themselves could not go. Having begun their journey, they first [Page 74] came to Seleucia a port in Syria and from thence sailed to Cyprus Haec olim Macaria dicta ob beatam rerum omnium corporalium abundantiam, sed nunc demum beata facta per communicationem Evange­lii. In hac Insula erat inclytum illud Templum Paphiae Veneris de quo multa Tacitus lib. 2. hist. In hanc tamen corruptissimam & impurissi­mam insulam Deus omnium primo Evangelium suum misit, & Ecclesias ibi plantavit. Est enim Cyprica Ec­clesia prima ex transmarinis. Non est ergo currentis sed miserentis Dei, Rom 9., Barnabas's own Country [ Act. 4.36.], and at Salamis one of the Cities of that Island, they first began to preach the Gospel in the Synagogues of the Jews. For though these two holy men were sent to the Gentiles, yet were they so far from forbearing to preach to the Jews, that they constantly began with them first in all places where they came. And travelling over that Island as far as Paphos, they there found a false Prophet a magical Jew [See Act. 19.13. & Mat. 24.24.], called Bar-jesus [...] Filius salutis, qui salutis sanitatisque adferendae artem prositetur., and sirnamed Elymas or Magus, who opposed them, and particularly endeavoured to hinder and di­vert Sergius Paulus (who govern'd that Island for the Romans) from hearing them and from embracing the faith. Saul seeing the wick­edness and malice of this man and having a great incitation of the Spirit of God upon him, looked earnestly on him, and spake to him to this purpose, O thou vile sorcerer, who like the Devil by whom thou workest, shewest thy self and an enemy to the truth and to all goodness; wilt thou not cease to lay false imputations on the gospel, and the way of salvation to hinder and discourage men from embracing of it? It is most just that thou that shuttest the eyes of thy mind so perversly against the light of the Gospel, shouldst lose thy outward sight; and therefore by the immediate power of God it shall be taken from thee for some time; and immediately Elymas was struck blind and was not able to go without leading. The Governour seeing this miracle, and hearing the Doctrine of the Gospel opened and explained, and perceiving it accompanied with so much power, was converted to the Faith. And from this time forward Saul was always called Paul Hoc loco imprimis coepit esse Gentium Apostolus, itaque etiam sor­titur nomen Gentibus usitatum., which name possibly was first given him by the houshold of Sergius Paulus. So that though he was called Saul, so long as he con­vers'd among the Jews, Syrians and Arabians, yet afterwards, when he was by Gods special Call principally sent to the Gen­tiles, viz. to the Greeks and Romans, he then had the name of Paul given unto him, that being a name more agreeable unto them. From Paphos, Paul and his company went to Perga in Pamphilia, a Country in Asia the less, at which place John Mark Reditum hujus Johannis Marci ad officium quod deseruerat, ejusque cum Paulo reconciliationem, vid. 2 Tim. 4.11. Phil. 2.4. (possibly being weary of those travels or having and earnest desire to visit his mo­ther and friends) left them (which Paul took very ill) and returned to Jerusalem, where he stayed till Paul and Barnabas came thither again: in whose place (it seems) Paul took Titus, for he was with him, when after he had finished this peregrination, he went up to the Council at Jerusalem.

SECT. II.

PAul and Barnabas from Perga go to Antioch in Pisidia (a Country of the lesser Asia) and entring into one of the Synagogues of the Jews on the Sabbath day, after the rea­ding of some portions or sections in the Law and Prophets More recepto ab Esdrae tem­poribus, ut prater particulas de lege (quod vetus erat) etiam de prophe­tis particula aliqua Sabbatis singulis legeretur. Grot. (as their manner was every Sabbath, See v. 17. & ch. 15.21.) they are invited by the Rulers Synagogae habebant suos prae­fectos, qui erant quasi consistorium Ecclesiasticum, qui lectiones & ad­hortationes peragebant disciplinam exercebant & ordinem curabant, Stres. See Harmony of the four Evange­lists, Sect. 10. of Chap. 3. of the Synagogue to give a word of instruction It was the custom of the Jew­ish Doctors to expound and apply some part of Scripture to the in­struction of the people. Hamm. unto them if they were pre­pared so to do. Hereupon Paul standing up, and bespeaking all both Jews and Proselytes to give audience, in a most excellent Sermon he setteth forth the mercies of God to the Children of Israel, in chusing them at first for his own peculiar people and exalting them thereby above all the Nations of the World, and delivering them by his Almighty power from the bondage of Egypt, exercising longsuffe­ring, and forbearance towards them, notwithstanding their pro­vocations Forty years in the wilderness, and driving out the sea­ven nations out of the Land of Canaan, and giving it to them for a possession. And after his providence had been thus over them for about the space of Four hundred and fifty years; He gave them Judges and spirited them for their places, and raised up some particular eminent persons to rule over them, and to fight their battles: which way of Government lasted to the time of Sa­muel, who being a Prophet, ruled them in Gods name, and stood for some years. After this, they desired a King, and God gave them Saul, whose reign, (reckoning in also the precee­ding government of Samuel), continued for the space of Forty years Samuel and Saul governed be­tween them both about Forty years; the years of the government of ei­ther of them are not distinctly and particularly express'd. 'Tis proba­ble that Samuel might govern before Saul was set up about Thirty years and consequently that Saul did not reign above Ten years at the most. See Allens Chron. p. 109. Saul non regnavit annos quadra­ginta sed includuntur in hoc nume­ro anni Samueli [...] ▪ quibus ille ante & cum Saulo regnavit vel potius judi­cavit.; and after him, he gave them Da­vid a man after his own heart and ready to perform [...]] Om­ne id quod ipsum jubebo praestare. Non enim hoc de ipsâ lege intelli­gendum est, sed de peculiaribus man­datis ad Davidis vocationem & regi­men populi spectantibus. David was a man after Gods mind in the main of his life, though not in every particular action, the deno­mination being from the greater part. what he enjoyn'd him in gover­ning the people. Of this mans seed he shews, God according to his promise [ Isa. 11.1.] had raised up to Israel, Jesus a Saviour. To whom John Baptist bare witness, preaching the Doctrine of Repentance and pressing con­trition, humiliation, and brokenness of heart for sin, that so there might be stirr'd up in the people a hunger, and thirst, and earnest de­sire after Christ, who was then ready to ap­pear, and to enter on his prophetick office. He shewed that John did not only exhort to repentance in his Sermons, but by administring the ordinance of Baptism he obliged them to it, and to an humble acknowledgment and confession of their sinfulness and impurity, which washing with water might suggest unto [Page 77] them. And as John went on fulfulling his ministry, he was so far from arrogating to himself the Title of the Messias, that he avowed himself only for his forerunner, declaring, that shortly the Messias would come in person and preach among them, which accordingly he did. Now this Gospel and Word of Salvati­on, which Christ brought into the World (he shews) is sent, and is to be proclaimed and made known unto them. He ac­knowledges the Sanhedrim, and people that then dwelt at Jeru­salem, did not indeed understand him to be the Messias as they might have done, had they considered the Predictions of the Prophets, contained in those Sections and Portions of Scripture which every Sabbath-day are read in their Synagogues; but in­stead thereof, they adjudged him to death, and in so doing, fulfilled those very prophesies they understood not. And though they found not in him any cause of death, yet they desired Pi­late, that he might be slain. But after he was crucifi'd and bu­ried, he shews them, that God raised him from the dead, and for Forty days he continued upon the earth, and was several times seen by his disciples and divers others who from the be­ginning attended on him, who do now with great assurance testifie these things unto all the Jews. He further shews, that now God had actually fulfilled his promises made unto their fathers, in that he had sent his son into the world to be incarnate, and to accomplish the work of our redemption, whom he had rai­sed from the dead, after he had been crucifi'd according to the promises and predictions that are recorded of him in sundry places of Scripture, as particularly in Psal. 2.7. where Christ is said in the day of his resurrection, to be be­gotten Deus Pater, ter dicitur Chri­stum filium genuisse, & ter vitam ei dedisse. 1. Ab aeterno ex se gene­rando, deinde ex semine Davidis ex­citando, & denique ex mortuis resusci­tando. Verba haec non sunt ita accipienda quasi tum demum post resurrectio­nem suam Christus coepit esse filius Dei, & ab eo gigni, sed quia tum De­us potentissimè per resurrectionem declaravit Christum esse filium suum. In scriptura enim res tum dicuntur fieri vel nasci, cum manifestantur & se produnt: confer Prov. 17.17. Amicus nascitur in die malo, h. e. tum sese prodit, cum premit nos angustia. C [...] ­me [...]on. of the Father, because he was then most eminently declar'd to be the Son of God [ Rom. 1.4.] And in Isa. 55.3, God not only promises to raise him from the dead, but to secure him from ever dying any more, say­ing, I will give you the sure mercies of David, that is, perform unto you the gracious promises made to David. Now it was promised to Da­vid, that of his seed should arise the Messias, who should have an everlasting Kingdom, and who should not see corruption, as 'tis Psal. 16.11. If therefore God should suffer his Son to return again to the place of corruption, viz. the grave, how could he make good the promises he had made to D [...]vid. For these words cannot be applyed personally to David; for David after he had served his generation, dyed and never rose again▪ but his body putrified in the earth. But Je­sus in whom this prophesie is compleatly fulfilled, was raised again from the dead, and saw no corruption▪ nor was his body putri­fied in he earth. This therefore he shews is the Gospel that they preached unto them, namely, that this Jesus is the true Messias, by whose merits and intercession, remission of sins is to [Page 78] be obtained and whosoever believes in him shall certainly be freed from the wrath of God, and the punishments attending sin in another world; from which the law of Moses could not of it self, by all its ceremonies, washings, and sacrifices, purge or cleanse, or free, any person whatsoever. For the Law of Moses had only a shaddow of the good things which were to be performed by Christ. Upon the whole matter therefore he ex­horts them that they should take heed lest by their obstinate re­sisting and rejecting this way of Salvation, now preached to them, they should bring a remarkable astonishing destructi­on upon themselves, such as God threatned to bring upon the Jews of old from the Caldaeans [Hab. 1.5.] where he speaks to them to this purpose, Behold ye despisers, and be amazed, and cover or hide Apud Suidam [...], est [...], facere ut non appareat. Sic Plutarch. de Pyth. orac. [...]; non vult abscondere aut tegere veritatem, [...] disparete, nempe ut illi qui prae pudore se foras proripiunt, Be­za. Sequitur Apostolus hoc loco versio­nem [...] LXX, qui [...] baggo­im, i. e. in Gentibus. Hab. 1.5. (ut videtur) legebant [...], quia vertunt [...]. errore orto ex affinitate litterarum ף & ך. Non est autem quod turbetur quisquam quod errorem hunc non emendave­rit Evangelista noster. Etsi enim in verbis, in re tamen ipsa nullus est error. Nam contemptores arguuntur Judaei, quum Gentes magistros aspi­cere jubentur. Sensus itaque rectè constat, imo mentem Prophetae, qua­si per commentarium explicat. De Dieu. your selves, for I will work a work in your days, which ye will not believe if any man declare it unto you. And as the Caldaeans demolished their first Temple and ruin'd their City, for their impenitent going on in their sins, against all the messages sent them from God by the Prophets; so he advises these pre­sent Jews to take heed, lest by despising Christ and his Gospel, they bring upon them­selves a like destruction.

The Apostle having ended his Sermon, as they went out of the Synagogue, the Prose­lytes (who were of Gentile parentage, but had embraced the Jewish religion, and though uncircumcised, frequented their religious as­semblies) desired to hear more of this sub­ject the next Sabbath. And some pious per­sons of the Jews, together with these religi­ous Proselytes, followed the Apostles to their Lodging, who exhorted them to continue stedfast in the doctrine of the Gospel. And the next Sabbath day came almost the whole City to hear the Gospel preached by them. But the chief men of the Jews, seeing how the people thronged to hear the Apostles, were horribly enraged at it, and contradicted, and cavilled at the doctrine they preached, and reviled and calum­niated their persons. However, this nothing discouraged Paul and Barnabas; but putting off all fear, they openly declar'd, that they had performed their charge from Christ of preach­ing the Gospel first to the Jews; but seeing they beha­ved themselves so obstinately and perversly, and by their con­tempt thereof shewed and declared themselves unworthy of so great a blessing, they were now by Gods appointment to leave them, and to preach to the Gentiles. For this was the directi­on of God, that the Gospel being first preached to the Jews, and rejected by them, it should then be preached to all other people of the world. And this is the sum of that old prophe­sie, Isa. 49.6. I have set thee to be a light to the Gentiles, to give [Page 79] the people that sate in darkness knowledg of the way to eternal life. When the Gentiles heard this good news, and understood their own interest in it, they rejoyced exceedingly, and magnified, and highly approved the Gospel and word of the Lord, and as many as were chosen of God, and by the conviction of his Spi­rit, prepar'd and dispos'd to seek after eternal life, believed. And the Gospel was preached over the whole Country. But the Jews being enraged hereat, stirred up and exasperated some of the female proselytes of honourable quality (who were led with a blind zeal against the Gospel, which they understood not, and accordingly, as it seems, stirred up their husbands against it), and other chief persons in the City against the Apostles, and drave them out of their Coasts; who shaking off the dust of their feet against them (as our Saviour had commanded, Mat. 10.14.), departed and went to Iconium, a City of Lycaonia, in the lesser Asia. Yet the Disciples in this City, and the parts adjacent, were nothing discouraged with the Jews Blasphemies, calumnies, and oppositions, but were fill'd with spiritual Joy that they had embrac'd the Gospel, and went on couragiously in their profession of it.

SECT. III.

AT Iconium they continue long and preach Non fuerunt Paulus & Barna­bas ex duodecim illis Apostolis qui Christo servierunt tempore carnis, sed tamen post ascensionem Christi Pau­lus fuit immediatè ex caelo ad Apo­stolatum vocatus, Act. 9. Et nunc u­terque per Spiritum Sanctum missus ad Gentes, Act. 13.1.2. powerfully and with good success, the Lord giving testimony to the Gospel (which is the word of his Grace), and working many Miracles by their hands; insomuch that great store both of the Jews and of the Greeks that were Proselytes (and frequented the Synagogues of the Jews) re­ceived the Faith. But here some refractary unbelieving Jews exasperated the minds of the Gentiles against the Apostles, and all others who had re­ceived the Faith of Christ by their Ministry. So there grew a division Aliud est, schisma facere in mun­do, aliud in Ecclesiâ. Mundum scin­dere non potest verti vitio ministris Evangelii. Quoniam enim non pos­sunt totum mundum convertere, ne­cesse est mundum scindere, & aliquos à mundo separare, quod dum faciunt, mundus istos separatos odit, ac op­pugnat, & qui oppugnantur se defen­dunt, & sic necessariò mundus scin­ditur. Sed Ecclesiam scindere & schis­mata in ea concitare peccatum est. Quod faciunt illi, qui populum fun­damentales salutis doctrinas retinentem, novis quaestionibus turbant, 1 Tim. 1.4. vel propter exiguas quaestiones salutem non magnopere concernentes, tumultuosè committunt, ut se invicem oderint. in the City, some taking part with the persecuting Jews, and some with the Apostles. At last the rage of the unbelieving Gentiles and Jews proceeded so far, that they were bent to use the Apostles despitefully and stone them; which they having notice of, slipt away to Lystra, according to our Savi­ours command, Mat. 10.23. See Act. 8.1. Act. 9.25.

At Lystra they preach the Gospel, and Paul cures a Crip­ple See Act. 3.2, 3. Ille sanatus sine fide, hic per fidem. (that had been so from his infancy) by a word of his mouth, perceiving that he had a Faith wrought in [...], that he should be healed of this his malady, which was discovered to the A­postle, [Page 83] either by divine revelation, or some external signs Ex externis signis cordis com­moti, lacrymis, suspiriis, complica­tione manuum, vultu laeto, &c. prae­cipuè per spiritum propheticum, seu per revelationem singularem illius spiritus à quo ipse excitabatur ad fi­dem illam, quâ hoc miraculum im­petravit. Sic Petrus noverat Simo­nem Magum Act. 8 21. & Anani­am Act. 3.3 quod fidem, & sinceri­tatem non haberent. Stres. in loc. thereof. The Lystrians are so affected with this miracle, that they cryed out, The Gods This opinion seemeth to have sprung from some Apparitions of the Angels made to the Fore-fathers; which the Heathens changed in to Fa­bles, as that of Lycaon, &c. are come down to us in the shape of men. And they call'd Barnabas, Jupiter, (which the Heathen held for their highest God); and Paul, Mercurius; whom they held for the In­terpreter and Messenger of the Gods, because Paul here appeared the chief speaker. And the Priest of Jupiter (whose Temple, Altar, or Statue stood, as it seems, without the Ci­ty) came presently to the gates of the House where the Apostles lodged, and brought Oxen trimmed and adorned with Garlands of Flow­ers (according to their Heathenish rites) verily purposing to offer sacrifice unto them. Which when the Apostles understood, they rent their Clothes in detestation and abhorrence of such vile Idolatry, and told the people, they were meer men of like passions with themselves, and in the same condition of mortality; and preached to them to turn from Idols (which are no Gods, what­ever they accounted them, but meer vanities and nothing, 1 Cor. 8.4.) to the living God, who created Heaven and Earth, and all the Creatures therein; who in times past, in a just judgment, left the Gentiles to their own blind Wor­ships and Idolatries, and yet whilst he did so, left not off to evidence himself sufficiently to them, to be the true God, in the works of his wisdom, power, and providence, and by that great goodness of his, in giving them rain and fruitful seasons, and the like; which are acts of his particular Power and Boun­ty [ Rom. 1.19.]; thereby filling their hearts with gladness, from the abundance with which he crowned the years, and by these means inviting and drawing them off from their impieties and idolatries. All which discourse of the Apostles could yet hardly restrain them from sacrificing to them. Not long after this, some unbelieving Jews from Antioch of Pisidia and Ico­nium, who had driven the Apostles out of their own Cities (as we have seen before) came hither, and by fair words gai­ned the inconstant multitude, who even now would have sa­crificed to the Apostles, to be on their side and to joyn with them against them: So that being desperately enrag'd, in a fu­rious tumultuary manner, they threw stones Malum quod multis viris san­ctis contigit. Mosi ferè Exod. 17.4. & Numb. 14.10. Davidi 1 Sam. 30.6. Zachariae 2 Chron. 24.21. Chri­sto Joh. 8.58. & 10.31. Stephano Act. 7.58, 59. Multis fidelibus Heb. 11.37. at Paul as a Blasphemer [ Lev. 24.16. Deut. 13.10.] and thinking they had killed him, dragg'd him as a dead man out of the gates of the City [See 2 Cor. 11.25.]. But as the Disciples came about him, think­ing, as it seems, solemnly to interr him, if he were dead, or to administer help to him if there were any life yet remaining in him; by the wonderful power of God he re­viv'd again, and rose up in the midst of them, and returned [Page 84] into that injurious City to refresh himself, and the next day he went with Barnabas to Derbe.

SECT. IV.

AT Derbe they preach the Gospel, and instruct many; Among others that there gave their Names to Christ, Timothy was one, with his holy Mother Eunice, and Grandmother Lois, who had taken great care of his education and had instructed him in the Scriptures from his infancy. He was well acquainted with the sufferings of his spiritual Father Paul at Antioch of Pisidia, Iconium, and Lystra, as Paul afterwards intimates, 2 Tim. 3.10, 11. The Apostles went no further than this City at this time, but returned the very way they came, travelling back again to Lystra, Iconium, and Antioch of Pisidia, confirming in the Faith, as they went along, those whom they had before converted to Christ [See Act. 15.32, 41. & 18.23.], and exhorting them to persevere, and to make account that they must meet with many tribulations in the way to the Kingdom of Heaven. And in all the Churches they constituted (a) Elders [...]. Sic differunt [...] & [...]. [...] ad Electionem pertinet, & de Ecclesiâ seu populo dicitur, qui solebat extensione manuum leges vel magistratus sciscere, & approbare. Sic 2 Cor. 8.19. [...] est actio Presbyterorum qui aliis ad Presbyterium electis ac vocatis solebant imponere manus; ut precationibus, votis, & congratulationibus suis, illis impetrarent confirmationem dono­rum, quibus ad functionem redderentur apti. Tribuitur [...] Apostolis quia ipsi hujus [...] à populo factae auctores & ductores fue­runt. Illi enim populum convocarunt, aliquos idoneos viros ipsis praestituerunt, jusseruntque ut Ecclesia extensione manuum approbationem suam declararet. Apostoli ergo ordinarios Presbyteros elegerunt cum approbatione Ecclesiae. by fasting and prayer to teach and guide them. And having commended them to the care of Christ, on whom they believed, they took their leaves of them.

Then travelling over Pisidia, they came to Pamphylia, and ha­ving preached the word at Perga, they went down unto Atta­lia, and thence sailed to Antioch in Syria, (from whence they set out two years before, when they were by the prayers of that Church commended to the Grace and Assistance of the Spirit of God, to be carried on in this great work of conver­ting the Gentiles. And being come thither, and calling the Church in that City together, they declared what God had done by them, and how he had co-operated with them in their Ministry, and how he had opened a door of Faith to the Gen­tiles, so that great numbers of them came in, and believed in Christ.

SECT. 1.

PAul and Barnabas stayed now with the Disciples at Antioch a great while. After which, as it seems, Paul propagated the Gospel as far as Illyricum, (a Country lying on the Adria­tick Sea, bordering on Macedonia, now call'd Slavonia) prea­ching such things to them, concerning Christ, as they never heard before; as he himself testifies, Rom. 15.19, 20, 21. Through mighty signs by the power of the spirit of God, so that from Jeru­salem, and round about Illyricum, I have fully preached the Gos­pel of Christ: yea so have I striven to preach, not where Christ was named, lest I should build upon another mans foundation. But as it is written [Isa. 52.15.] To whom he was not spoken of, they shall see, and they that have not heard, shall understand.

During this time, 'tis probable, he suffered some of those things, which in his second Epistle to the Corinthians, ch. 11. v. 24, 25. he makes mention of, to wit, that he had five times received forty stripes save one from the Jews [See Deut. 25.3.] and thrice been beaten with wands, probably, by the Lictors or Roman officers at the command of the Gentiles; and had thrice suffered ship­wrack, in one of which it seems, he was a day and a night floa­ting in the Sea, and yet by the wonderful power and provi­dence of God, was preserved and delivered out of that extream danger.

SECT. II.

ABout this time, it seems, certain Jews of the Sect of the Pharisees, who had embraced the Gospel, came down from Judea to Antioch, and taught, that the Gentiles, conver­ted to Christianity, ought to be circumcised, and keep the Law of Moses, if they would be saved; disturbing and disquieting the Consciences of many of the Brethren in Syria and Cilicia, [Page 89] by this their perverse Doctrine Hinc patet neminem jure offendi posse, si videat in Ecclesiâ hy­pocritas, falsos Doctores, schismata. Sic enim fuit inde ab Apostolis, & sic oportet esse 1 Cor. 11.19. Mat. 18.7. Haereses non inveniuntur ex­tra Ecclesiam, sed in Ecclesiâ. Non igitur propter Haereses Ecclesia dese­renda; si modo sine communione ma­li licet in eâ manere.. Against these Paul and Barnabas stilly oppose them­selves, and not without great reason. For many of the Jews were yet zealous for the observance of the Ceremonial Law, as ap­pears Act. 21.20. And th [...]y were not only hard to be brought off themselves from those Rites wherein they had ever been trained up, but they would have imposed them upon the believing Gentiles also. This bred great disturbance at present, and in time an Apostacy of very many from the Gospel. Paul and Barnabas therefore (who had chiefly to deal in the ministration to the Gentiles) are now sent from Antioch to consult the Apostles at Jerusalem about this case. This is the journey that is spoken of, Gal. 2.1. Then fourteen years after I went up again to Jeru­salem with Barnabas, and took Titus with me: and I went up by revelation, &c. Not but that he was sent by the Church, but the Church was directed by a special revelation from God, (ei­ther first signified to them, or else to Paul immediately, and by him made known to them) to take this course for the settling this Question.

Paul and Barnabas being brought on their way and accom­panied by some of the Brethren of Antioch (that it might ap­pear they went not of their own accord, but as sent by that Church), they declared, as they passed along, to the Brethren, every where, for their comfort and confirmation, what great things God had done by their ministry, in the conversion of the Gentiles. When they came to Jerusalem (being kindly re­ceived by the Apostles, and Elders, and the Church there), They began to open their Message, acquainting them what suc­cess God had given to their preaching among the Gentiles, and how wonderfully his Spirit had co-operated with them; Yet so it was, that some Judaizing Christians of the Sect of the Pharisees coming to Antioch had taught, that such Gentiles who embraced the faith, ought to receive Circumcision, and were ob­liged to the observation of the Ceremonial Law. So that faith in Christ was not judged sufficient (by these men) to justifica­tion, but according to them, Circumcision, and an observation of the Ceremonial Law must be joyned with it. These things they intimate had bred a difference among them: They were therefore come thither from the Church at Antioch to consult the Apostles in this case; and to desire their determination therein. Hereupon the Apostles and Elders of the Church at Jerusalem, met in Council to consider of this matter v. 6. [...]] By a common Hebraism, word is put for the business spoken of.. After there had been much dis­putation and reasoning pro and con; at length Peter stood up, and declared his judg [...] in this case, shewing them, that a good while ago, God made choice of him among all the Apostles first, To preach the Gos­pel to the Gentiles, as particularly to Cornelius and his Family [Page 90] [ Act. 10. See Sect. 5. of Chap. 2.] And God who alone knows all hearts, and can alone judg of the purity of them, bare witness to those Gentiles, that they were accepted of him, though they were not Circumcised; a clear evidence of which was his giving them the Gifts of his Holy Spirit, both ordinary and extraordinary [Act. 10.44.] as he had done before to the A­postles themselves. Neither made he any difference between the Jews and them, as to the Gifts and Benefits which are com­mon to those who believe in Christ; but instead of the exter­nal purifications of the Law of Moses, he hath purified the hearts both of believing Circumcised Jews, and believing Uncircum­cised Gentiles, by faith in his Son, whose blood cleanses from all Guilt, and whose Spirit sanctifies and purifies the Heart and Conscience from dead works. He demands therefore why they did press that which was so contrary to the Will of God, and refus'd to believe that, which was so plainly testified to be his Will, namely, that the believing Gentiles were pure, though uncircumcised, so that the Jews might freely converse with them. He further shews, this was a provoking of God, To impose upon the believing Gentiles the yoke Deus propriè non potest dici Legis jugum collo nostro imponere, sicut hi Judaizantes, quia non eo fi­ne legem mandat quo hi Judaizan­tes eam volebant mandari, scil. ut medium cujus observatione justifice­mur & salvemur; sed tantum eo fine ut legis onere pressi, desideremus e­um, qui nos à lege liberet. Sicut du­rum onus servitutis collo Israelita­rum in Aegypto imposuit, ut pressi desiderarent liberationem ex Aegyp­to. of the Mo­saical Law, [See Gal. 5.3.] which never be­longed to them, and which the Jews them­selves were never able to bear, nor so to per­form as to be justified thereby. But as our Fathers (saies he) were not saved by the works of the Law [ Gal. 3.11. Rom. 3.20.] but by the Grace and Favour of God meri­ted by the righteousness and sufferings of the Messias, in whom they believed [ Heb. 11. Rom. 3.25. Rom. 10.8.]; so do we expect to be saved by the same Grace, and no otherwise.

Peter having ended his Speech, Paul and Barnabas declared what Wonders and Miracles God had enabled them to do, in the converting of the Gentiles, which was another argument from Heaven, that God was well-pleased with their Ministra­tion to the Gentiles, and that the Gentiles were accepted by him, though uncircumcised, seeing they had received the Gifts of the Spirit, as well as they of the Circumcision.

Next after them, James the Son of Alphaeus [See of him Act. 12.17. & Sect. 9. of Chap. 2.] began to speak, saying, Simon Ebraeum nomen est [...] quod Graecis litteris scribitur [...]. Graecum verò nomen est [...]. Lu­cas hic Ebraicam pronunciationem sequutus est, quia Ebraeum Ebraeis in­inducit loquentem: Peter hath sufficiently demonstra­ted, that it pleased God sometime since, to look down in mercy upon the Uncircumci­sed Gentiles, and out of them to take a peo­ple to himself, to bear his Name, to acknow­ledg and worship him for their only God. And this is agreeable to what was foretold by the Prophet Amos ch. 9:11, 12. where God declares, that in the latter days, viz. the days of the Gospel, he will raise up and restore the house [Page 91] or tabernacle Re aedificabo Tabernaculorum David, i. e. Ecclesiam in quâ habi­tat, & regnat Christus, filius Davi­dis: cujus olim typus suit tribus Judae cum Benjamin, in qua tabernacu­lum & sedem quasi Rex, & modera­tor fixit David. Hoc tabernaculum cecidit in Judaeis incredulis qui Chri­stum recipere noluerunt; suscitatum est in Apostolis & aliis credentibus è Judaeâ; sed plane restauratum ex Gentibus quae loco Judaeorum huic Tabernaculo & Domni Dei ex toto orbe, quasi vivi lapides, inaedificata [...] sunt. Hieron. in Amos. 9.11 James here speaks the same sense with the Prophet Amos, in words somewhat varying from him, that there should be other nations besides the Jews, which should be called the Lords, and seek after the Lord. of David, (though at present it was low, by the falling off of the Ten Tribes, and other breaches that were made upon it) and change it into a spiritual and everlasting Kingdom under the Messias (of whom David was a Type), which shall comprehend and take in, all the chosen Gentiles; yea, even some of their greatest enemies (typified by Edom) shall be brought under the obedience of Christ by the preaching of the Gospel, and operation of the Holy Ghost; so that this Kingdom in this sense, shall be in a more flourishing estate, than in the days of old, [See Ephes. 3.5, 6. & Eph. 2.12, 13, &c.] And this though it were not brought to pass actually, till these latter days, was yet fore­seen and predetermined by God long ago, and accordingly fore­told by that Prophet. Therefore thus I judg (says he), and this is my opinion in this matter that we ought not to impose Cir­cumcision upon the converted Gentiles, nor lay Yokes and Burdens on them, which Christ hath freed them from. Yet that the Jews, who are so zealous to have these Yokes imposed, might have less offence, and the Gentiles no burden neither; he pro­poseth this temper, viz. That the believing Gentiles for avoid­ing of scandal to the weak Jews, be required to observe these Four things. First, To refrain from eating things offered to Idols, because it is a kind of participation in that Idolatry, [See 1 Cor. 10.19, 20, 21, 22. & 1 Cor. 8.10.] Secondly, From fornicati­on Juxta illud Comici, non est flagitium Adolescentem scortari. Per [...] simplex scortatio intelligitur quae apud Gentes pro peccato non habebatur, praesertìm, si quis faeminis ad hoc venalibus uteretur. Ita Bren­tius Homil. 68. in Acta., which though against the Moral Law, yet the Gentiles, (it seems) for the most part held to be no sin, or at least no great sin, be­ing practis'd out of marriage [See 1 Cor. 6.13, 14, 15.]. Thirdly, From things strang­led, that is, from eating of Beasts which dy­ed without letting blood, which was an abomination to the Jews [Gen. 9.4. Lev. 17.14.]. Fourthly, From blood Usus sanguinis non est pecca­tum, pugnans contra legem naturae, & Decalogi, sed tantum contra legem ceremonialem quae Christianos non obligat. Deus enim discrimen cibo­rum sustulit, Act. 10.15. Rom. 14.14, 17. 1 Cor. 8.8 & cap. 10.25, 27. Col. 2 16. 1 Tim. 4.3. Tit. 1.15. Non est igitur ab Apostolis interdictus esus sanguinis, nisi quatenus est scan­dalum fratris infirmi. Ubi igitur non offendit, ibi non est illicitus. Stres., namely, separated from the Beast, whether congealed, or not congealed; which God had (as some think) forbidden, to affright men from all cruelty and blood-shedding, [See Lev. 3. 17.] And besides, blood being, among the Jews, destina­ted to sacrifices, and to represent the blood of the Messias that makes attonement for sin [ Lev. 17.11.], the common use of it was very odious to the Jews. These Four things he advises, that the converted Gentiles be required to forbear, that they might not give offence to the Jews, who could not but have a great ab­horrence for them, they hearing Moses's writings read in their Synagogues every sabbath day, wherein they are so strictly for­bidden. [Page 92] Therefore he thought it fit for the present, That the Gentiles should in a charitable compliance so far condescend to the Jews q. d. Auctoritas Mosis adhuc nimis magna est apud conversos Ju­d [...]o [...]. Nondum desueverunt à Patriis institutis, & libertatem suam quam in Christo habent, nondum statis intel­ligunt. Etsi ergò lex ceremonialis Gentes non obligat, tamen Christiana Charitas re [...]uirit, ut se infirmis Judae­is accommode [...]t quantum possunt, & ab iis [...]altem abstineant, quibus illi maximè [...]ffenduntur.. This proposal of James, the rest of the Council readily agreed unto. And the matter being thus determined, by the ac­quiescing of all in the judgment of James, the Apostles and Elders thought fit (the whole Church thereunto consenting) to send Judas and Silas, (two of their own number, and men eminent among them) along with Paul and Barnabas to Antioch▪ that by the Testi­mony of their own Commissioners, and the Letters and Decrees of the Council, the false Teachers might be silenced, and the believing Gentiles confirm'd in the truth, and assured that the Apostles and Church at Jerusalem held the same Doctrine, that Paul and Barnabas had before preached; and that these their Commissioners might also help to compose the minds of those, who by the Adversaries had been disturbed and disquieted. By these four therefore, they send their Letters and Decrees to the Churches in Antioch, and also in Syria and Cili­cia. (For among them also, the false Teachers had spread their leaven, which afterwards diffused it self further as may appear by Pauls Epistles to the Romans, Galatians, and Philippians, &c.). In their Letters, they give them to understand that they had re­ceived advertisement, that some Judaizing Christians which went from thence, endeavoured to subvert them, teaching new do­ctrines, which they never commanded them to teach, mingling the Legal Ceremonies, and the Judaical Observances with the Gospel, and injoining them as necessary to justification: Where­fore they thought fit, to send two eminent men of their own number to them to accompany Paul and Barnabas (who were persons with whom they fully agreed in this matter of difference, and such to whom they could not but give this Testimony, That in preaching the Gospel, they had behaved themselves with great sincerity and uprightness, and had run the hazard of their Lives for the service of Christ). With them therefore they had sent Judas and Silas, that they might tell the Churches by word of mouth, more largely, what here they had written but brie­fly. They further tell them, that they had determined in this Case as they were guided by the Spirit Hoc discriminis est inter Apo­stoles, & nos, quod Apostolorum fi­des erat fundata super testimonio in­ferno, quo Spiritus Sanctus eorum conscientias efficacitèr persuadebat, & illuminabat ut ita crederent, nec ad aliam auctoritatem provocare opus habebant, quam ad illud testimonium Spiritus quod in corde sentiebant, quamvis m [...]joris convictionis causâ [...]am saepè ad Scripturam veteris Te­stamenti provocabant. Nos autem et si etiam internâ il [...] p [...]suasione Spi­ritus opus habemus, nec sinè eá cre­dere possumus, tamen ad illam non provocamus, tanquam ad fundamen­tum cui fides nostra nititur, sed pro­vocamus ad externum illud testimo­nium, quod Spiritus Sanctus in Scrip­turâ sacrâ deposuit. Hic noster Spi­ritus, cui nititur nostra fides, 1 Joh. 5, 6. Ideò hoc, vel illud credimus, quia legimus in Scripturâ, quod Spi­ritui Sancto visum sit, nos ita do­cere. Streso. of God, whose Inspiration and Conduct they had followed, and therefore had decreed, That the believing Gentiles should not be ob­liged to Circumcision, or other Judaical ob­servances, but only to those Four necessary things before mentioned; whereof, though abstaining from fornication, and eating things offered to Idols, as such▪ (which was a kind of participation in that Idolatry) be only sim­ply and absolutely necessary, as being for­bidden [Page 93] by the moral Law) yet the other two are necessary in respect of the present time; and for the peace, unity, and edification of the present Church, and to avoid giving scandal to the weak believing Jews: so that there was an accidental and temporary necessity only of abstaining from them, till the infirm Jews were better inform'd, and better understood their liberty in Christ. For afterwards▪ Paul sheweth that nothing is unclean that God hath made for mans use; as we may see, 1 Cor. 8.8. & 10.19. 1 Tim. 4.4. Tit. 1.15.

These four persons therefore being dismiss'd by the Council at Jerusalem, came with the decretal Epistle to Antioch, and cal­ling the Church together, presented it to them; which when they had read, they much rejoiced, that their practise was ap­proved by the Apostles, and received the exhortation given them in that Epistle with much gladness. Here Judas and Silas (be­ing men of eminent Gifts in teaching and interpreting the Scrip­tures) employed themselves in confirming and building up the Brethren in the Faith. After they had stayed at Antioch some­time, they were with all kindness dismiss'd of the Church there, to go back to Jerusalem; but it seems, for some particular rea­son, Silas was not willing to return yet, but chose to stay with Paul and Barnabas, who continued at Antioch, instructing those who had received the Faith, and so likewise did many others also.

SECT. III.

PEter (as it seems) about this time came from Jerusalem to Antioch, and for a while using his Gospel-liberty did eat, and familiarly converse with the believing Gentiles; but cer­tain Brethren of the Jews, that were Friends Causa hujus perniciosae dissi­mulationis indicatur, nempe, eum timuisse Jacobi familiares. Fl [...]. Illyr. of James, and very tenacious of the Ce­remonial Law, coming thither from Jerusa­lem; He for fear of offending these men, or incurring their ill will, withdrew himself from the Gentiles, as if it had been unlawful to have any fellowship with uncircumcised persons; the lawfulness of which converse, he very well knew, and therefore feigned, and dissembled in this matter. And some other Jewish Converts of the Church of Antioch followed this Example, insomuch that Barnabas also was carried away with their cowardise and dissembling. Paul not brooking this, as contrary to the Gospel liberty, did by virtue of his Apostolick Office, and with authority, rebuke Peter, and openly and freely opposed himself against him in this [Page 96] matter, expostulating with him, that he being a Jew (and so more bound to observe the Ceremonial Law, which was given to the Jews, and not to the Gentiles), had cast off that Yoke himself, and yet should go about to inforce it upon the Gen­tiles. And as far as appears, Peter did yield to Paul in this de­bate, as having truth on his side.

SECT. IV.

ABout this time Paul (who desired not only to plant Chur­ches but also to water them) propounded to Barnabas, that they might go and visit the Churches which they had plan­ted in several Countries, and see whether they did thrive and grow in the knowledg of Christ, and obedience to him, and ac­cordingly might exhort, and confirm them. To this Barnabas readily agreed, only desired that they might take his Nephew John Mark along with them See Col. 4.10.. This Paul was by no means willing to, because he had deserted them before at Pamphylia, and had not accompanied them constantly in their work of preaching the Gospel to the Gentiles [See Sect. 1. of Chap. 3.]. Barnabas took this very ill, that such a blot should rest on his Sisters Son. The contention hereupon grew so sharp between these two holy men, and proceeded to such an exasperation Culpa fuit penes Barnabam. Paulus quaerebat quod justum erat, Barnabas quod humanum. Sunt eti­am qui notant severitatem hanc Pau­li profuisse Marco, qui per eam mo­nitus, fortior in posterum sit factus, ut talis à Paulo salutetur, Col. 4.10. (they therein shewing them­selves to be men of like passions with others) that Barnabas went away with John Mark to his own Country Cyprus, and Paul chose Si­las to go along with him. Yet God (who useth to bring good out of evil) turned this to the best; for though they differed about John Mark, yet neither of them forsook his office or ministry, and though they were separated as to their persons, yet not as to Faith or Doctrine and being thus parted the one from the other, the Gospel was published by them in more places.

SECT. I.

PA [...]l being accompanied by Silas, and Titus, and re­commended to the blessing of God, by the prayers of the Church, travels thorow Syria and Cilicia, to confirm those Churches which he and Barnabas in their first jour­ney to [...]ther had planted. And as they passed thorow the Cities they delivered them the Decrees to observe, which were or­dai [...]ed by the Apostles and Elders, met in the Council at Je­rusalem, whereby those Churches were established in the Faith, and many more every day converted unto Christ.

SECT. II.

ABout this time, as 'tis probable: From Tarsus a Haven in Cilicia, Paul sailed to Crete, and there having for some [Page 99] time preached the Gospel, left Titus to set in order the things that for want of time were unsetled by him.

SECT. III.

FRom Crete sailing back to Cilicia: At Lystra he sound (a­mong other Disciples) Timothy born of a Father that was a Greek, though his Mother Eunice was a believing Jew, 2 Tim. 1.5. This young man had been religiously educated by the care of his pious Mother and Grandmother, being from a Child trai­ned up in the knowledg of the holy Scriptures [2 Tim. 3.14, 15.], but was not circumcised in his infancy, after the custom of the Jews. He was well-reported of by the brethren at Lystra; and some remarkable prophecies, and predictions had passed concer­ning him, what an eminent instrument he should prove in the Gospel, 1 Tim. 1.18. Paul intending to take him along with him, as his Companion, and to imploy him in preaching the Gospel, that his ministry might not be ineffectual among the Jews, (who knew him to be uncircumcised, and the Son of an uncircumcised Father, and thereupon would not admit him to speak in their Synagogues) he took and circumcised Paul would not permit Titus to be circumcised being a Gentile, Gal. 2.3. nor suffer that Yoke to be imposed upon the Gentiles, which God had never imposed on them. But Timothy being descended of a Jewish Mother, he circumcised him, to remove scandal from the Jews, Quod non est necessarium ad sa­lutem, factu vel omissu; aliquando tamen laciendum, vel omittendum est, cum ita conducit ad aedificatio­nem aliorum, vid. 1 Cor. 9.19, 20. &c. sed cum factio vel omissio talium in­cipit haberi pro cultu necessario, & Christianae libertati insidiae struuntur, & aedificatio Ecclesiae per illa non pro­movetur sed impeditur, abroganda sunt & non facienda. Stres. in loc. him. The Apostle and his Companions desired now to propagate the Gospel into the other Provinces of A­sia, properly so called, (to wit, that part of it which lay about Ephesus) but when they had passed thorow Phrygia and Galatia, (where Paul was most kindly received and welcomed by them, even as if he had been an Angel from heaven, Gal. 4.14, 15.) they were forbidden by some revelation, or in­ward speaking of the holy Ghost to them, for that time For afterwards Paul preached the Gospel there for about two years, See Act. 19.10. to go any further. For this blessed Spirit prescribed to them, what order and course they should hold in preach­ing the Gospel, directing them to go to one people first, and then to another. Therefore being come to Mysia, they purposed to go into Bithynia, but the Spirit suffered them not, intending to hasten them into Macedo­nia, to a new work; so that passing by Mysia, they came to Troas, where Paul had by night a Vision Manifestationes divinae quae fi­ebant Prophetis & Apostolis, sivè fi­erent per visiones sivè per somnia, sivè per instinctus, &c. semper secum habebant tamen lucem Spiritus San­cti per quam in animis ipsorum essi­ciebantur sides, & convictio, quod manifestatio esset à Deo; sicut Angeli apparentes hominibus semper appa­rebant cum claritate Domini, ex quâ constabat quod essent Angeli Domini, Luc. 2. v. 9. Ita divinae compella­tiones quae fiebant Prophetis & Apo­stolis semper erant vest [...]tae claritate Spiritus Sancti, ex quâ & per quam divinitas earum testata reddebatur. Stres. from God, and saw a man in a Macedonian habit stand by him, who prayed him to come over in­to that countrey to help them; the like call he had not in all his travels to any other place. Hereupon he determined to pass from Asia [Page 100] into Europe, concluding that God had cal­led him to preach the Gospel in Macedonia. And here Luke seems to have join'd himself to Paul, and ever after to have been his constant Companion. For having spoken in the third person before, he speaks in the first here.

SECT. IV.

PAul, and Silas, with Luke, and Timothy now loosing from Troas, came with a very fair gale to Samothracia, an Island in the Aegean Sea, not far from Thracia, and thence to Neapolis (a City on the borders of Thracia and Macedonia), and from thehce they pass'd to Philippi the chief City of that part of Macedonia, and a Roman Colony. Here on the Sabbath day, [Page 101] they went out of the City to a place, where a house of prayer Ubi domus Orationis lege san­cita est, esse, est enim [...] lege sancio. Knatchbull. was appointed by the Law to be by the River side. In this place, Paul preached the Gospel to several women there met together, the men it seems refusing to hear him. And in the time of his preaching, Lydia a stranger, born in Thyatyra (a City that lay on the borders of Mysia and Lydia), a Proselyte of the Jews, had her mind enlightened by the Spirit Spiritus aperit cor sed per Verbum. of God, and her heart graciously inclin'd to embrace the Gospel, and to believe in Christ.

Whereupon she her self was forthwith baptized, and desiring to consecrate all within her Family to Christ, her whole hous­hold was baptized also. Then to testifie her gratitude, she cour­teously entertained Paul and his Companions in her house.

After this, as they went again toward the place of Prayer, a certain maid servant that was possessed with a Devil (who speaking from within her, revealed secret, and future things, and thereby gained much to her Masters) followed them, crying out, These are the servants of the most high God, who declare unto us the way of salvation. Paul not brooking that the truth should be thus rendred suspected by the Testi­mony of the Father of Lyes, commanded the unclean Spirit, in the Name of Christ, to come out of her, and he came out immediately. The Masters of the Maid seeing their gain, which came in by her divination, now at an end, they drew Paul and Silas before the principal Rulers and Commanders of the Co­lony there, telling them that these men being Jews, did much disquiet and disturb the City, teaching a religion contrary to theirs, and to the Roman Laws, which permitted the practice of no Worship, but what was approved by the Senate of Rome. The multitude also being by this suggestion enraged against them, the Rulers commanded them to be stript, and beaten, and cast into prison; where they were harshly used by the Gaoler, being thrust into the inner prison, and their feet made fast in the stocks. At midnight as they were praying and singing Psalms (rejoycing that they suffered for Christs sake), there was a great Earthquake, and the prison doors were thrown open, and all the prisoners bands were loosed. The Goaler awaking out of his sleep, and seeing the prison doors open, and appre­hending his prisoners had made an escape, was ready to have laid violent hands on himself, But Paul cryed out to him that he should not harm himself; for they were all there. Then he came trembling in, and fell at the Apostles feet, as one that would intreat pardon for his hard usage of them; and bring­ing them out of the inner prison, he spake to them to this pur­pose. Sirs, I now see and acknowledg that the doctrine taught by you is the truth of the Eternal God, and he hath by this mi­racle testified to me, that you are his true and faithful servants. Tell me therefore I beseech you, what I must do to be saved. They [Page 102] tell him, He must believe v. 3. [...], Phrasis insignis, quae satis declarat, quod vera fides sit inclinatio, & in­nixio cordis in Christum tanquam in fulcrum sustentans. Sicut Adonijah reus mortis apprehendebat cornua Alta­ris, 1 Reg. 1.50. Ita cor metu sui reatûs contritum, apprehendit cru­cifixum Christum ut ejus merito tu­tumsit. on the Lord Je­sus Christ, which if he, and his Family (b) shall do, they shall be saved. Then they more largely opened to him and his houshold the Doctrine of the Gospel, and he to testi­fie his love and thankfulness to them washed their stripes, and used the best remedies he could to asswage the pain, Salvaberis tu & domus tua] Fides patris-familias non salvat fa­miliam directè sed indirectè quatenus patrem-familias impellit, ut famili­am quoque suam in doctrinâ Evan­gelii instituat, vel institui curet, ut credant sicut ipse. Streso. and heal the wounds and soreness, that remained to them from their scourging: Then immediately the Goaler and all his houshold, were baptized un­to Christ, and dedicated unto his service. And further to testifie his respect and kind­ness to the Apostles, he set meat before them to refresh them, and rejoiced exceedingly that he and his had obtained so great mercy from God, as to be brought to believe in Christ. When it was day, the Magistrates (possibly being terrified with the Earthquake, or considering how injuriously they had used the Apostles, only for casting out a Devil) sent their Serjeants to release them (yet privily) out of prison. The Goaler be­ing glad of their release, chearfully brought them the news of it. But the Apostles refused Christiana humilitas nos non obligat ad negligendam famam vel ad admittendam infamiam cum eam legitimè possimus à nobis avertere. Nam post bonam conscientiam non est majus bonum, quod homo magis tenetur custodire, quam bona fa­ma, vid. Prov. 22.1. Prov. 15.30. Eccles. 7.1. Phil. 4.8. Hoc fine ergo voluit Paulus honorificè e­duci ne ad impedimentum Evange­lii spargeretur de ipso haec infamia, quod incarceratus Philippis, formi­dine malae conscientiae effracto car­cere clam aufugisset. to be thus privily released, alledging that the Rulers had without any legal tryal scourged them, who were not only innocent persons, but free men of Rome, and had the right and pri­viledg of the Citizens thereof; and so by the Valerian Law, might not be bound; and by the Sempronian might not be scourged with­out a legal Processe [See ch. 22.25.]. The Governours understanding this, and know­ing that the punishment was great for any man to injure a Citizen of Rome, they came themselves, and brought them out, and be­sought them to depart. And from the prison they went to the house of Lydia, and having spent some time in confirming and strengthning the brethren, they departed thence.

SECT. V.

FRom Philippi (where they had been thus ill used, See 1 Thes. 2.2.), they came to Thessalonica the chief City in Mace­donia; and here being a Synagogue of the Jews, (Paul as his manner was) went unto them, and first preached the Gospel to them, and for three Sabbath days together, plainly shewed them, that it was foretold in the Scriptures, that the Messias promised to the Jews, must suffer death and rise again, and that this Jesus whom he preached, is, that long expected Messias. Some of the Jews hereupon were perswaded to believe and embrace the Faith, and associated themselves with Paul and Silas, and so likewise did many of the Greeks that were Proselytes, and ma­ny women also of the better quality. Here Paul instructed them, not only concerning faith in Christ, but also concerning Antichrist, and when he should be revealed (as appears from 2 Thes. 2.2, 3, 4, 5.). And here also he received relief from the believing Philippians, once and again for the supply of his necessities, as he testifies, Phil. 4.16. But several of the Jews in this city, continuing in their unbelief, and being enraged at the Apostles, took to them certain lewd people of the Town, and assaulted the house of Jason, where they lodged, intending to drag them out to the people, and possibly to stone them. But finding them not there, they haled Jason, and some other [Page 105] believers, who, as it seems, had newly receiv'd the Gospel, before the Magistrates vehemently accusing the Apostles and their followers, as disturbers Non alio modo turbant orbem quam Medicus suis Pharmacis turbat aegrotum. of the peace, and enemies to Caesar; whereas they only endea­voured to advance the spiritual kingdom of Christ, without doing any injury to the Ro­man Empire. However these (though false) suggestions and criminations much troubled the people and the Magistrates. But when they had received satisfaction and security from Jason, and the rest that they would appear when called for, they dis­missed them. However the Brethren immediately sent away Paul and Silas by night Disce hinc, Fugâ evadere peri­culum persecutionis, licitum esse. Mat. 10.23. unto Beraea; whi­ther being come they found there, persons be [...]ter bred, and of a more ingenuous tem­per than those they had met with in Thessa­lonica, and who examined whether the Doctrines taught by Paul were agreeable to what the Scriptures foretold of the Messias, [...]or no: and here thier endeavours were bless [...]d with the Conversion of many of the Jews, and likewise of the Gentiles, and several of them were persons of the bet [...]r sort. But the unbelieving Jews of Thessalonica hear­ing of this, follow the Apostles hither also, with their persecu­tion. Hereupon the Christians of this place (to cause these Persecutors to give over their pursuit), sent Paul towards the Sea-side, as if he meant to take ship, and to go quite away out of those parts: In the mean time some of them conducted him to Athens. But Silas and Timothy not being so much known or malic'd, as Paul was, stayed a little while longer, further to edifie the believers here.

SECT. VI.

PAul being come to Athens, he sends for Silas and Timo­thy speedily to come to him, foreseeing a need of more Labourers in that place Ex totâ historiâ satis clarum est, quod conatus Pauli in hac civi­tate reformandâ major suerit quam in aliis civitatibus, sed effectus mi­nor.. In the mean time, he diligently views and observes their [...] [...] by which is un­derstood any thing where divine worship is offered, or whereby di­vine worship is practised. their Temples, Idols and Al­tars, and takes notice how that City was [...] more full of Idolatry than any o­ther. At this, his Spirit was much stirred within him, a holy indignation being kind­led in his breast, to see their horrible Idola­try and Superstition. He therefore sets himself to reform this great evil. And first, he applies himself to the Jews, and re­ligious proselytes there, teaching Christ in their Synagogue. Then in the Market-place, and such places of publick concourse, he took occasion to make known the Doctrine of Christ to such as he met with there. And some of the Philosophers, of the Sect of the Epicureans, and Stoicks, encountred him and dis­puted with him; and some of them derided and slighted him, calling him Babler: Others said, he was a publisher and setter forth of strange Gods, because he preached Jesus, and the resur­rection. Hereupon they brought him to Areopagus, the place of Judicature in Athens, and examined him more strictly, what new religion it was he taught; the temper of that people being very inquisitive after new things.

Paul being brought before the Judges in Areopagus spake to them, to this purpose, ‘ Ye men of Athens, I look upon you, as those which are generally given to the worship of more Athenienses adeò superstitiosi erant ut putarent sibi colendum quic­quid uspiam terrarum pro Deo co­leretur & quia timebant ne omnium populorum Dii sibi non essent cog­niti, etiam incognitis altaria erige­bant. gods or Daemons than other cities are. For as I passed up and down in your City, beholding your Altars and Images, I found an Altar with this Inscription, TO THE UNKNOWN GOD: Whom ye profess to worship, and yet know not, him do I preach unto you, namely, The invisible God, the Creator of Heaven and Earth, who cannot be con­tained in any Shrine, or Temple of mans framing. Nor can any Image made by mans hands be a proper instrument to re­present him; Neither does he need any of the Sacrifices, or Gifts that are offered to him by men, seeing he gives to all their very life, and all that they have. And of one man and woman, viz. Adam and Eve, hath he made the whole race of mankind, and hath ordained their time, and place, when, and where, they shall dwell on the face of the earth: And the end of all this is, That they might seek after Him, that crea­ted them, and worship him sincerely. And though they were lest through their fall, and degeneracy from Him, as in the [Page 108] dark yet is this invisible God palpably to be discerned, and his glorious wisdom, power and goodness (manifest [...]d in his works of Creation and Providence), distinctly, and clearly to be known, if men would but seek and grope after him. And indeed we need not go out of our selves to find him, for he is very near every one of us. For our life, motion, and subsistence is wholly by him, and by his power, according to that which Aratus (a Poet of your own who hath written of the course of the Heavens) once delivered, saying, We are also his offspring, that is, we are descended from God by Creation. God therefore being our Creator, can in no rea­son be supposed to be the work of our hands, as an Image of Gold, or Silver, or Stone is: And how irrational is it for man, the Image of God, to adore an Image, or work made by his own hands, which falls so short of representing the infinite, and invisible God, that it cannot represent the Spirit and Soul, the Reason and Understanding of man. And though God in his infinite patience hath long born with the world, thus lying in ignorance, and going on in such prodigious conceits, yet now he causeth his Gospel to be preached to all Nations, and thereby calls and invites them to repentance, and to forsake their Idols and sinful ways, which they ought seriously and speedily to do, because he hath appointed a day wherein he will judg the world in righteousness by his Son Jesus Christ, of which he hath given assurance by raising him from the dead. [ vid. Act. 10.42.]’

When Paul had mentioned the resurrection of the dead, some of those learned men (probably those of the Sect of the Epicureans who denyed all [...]uture life) fell a scoffing; but some others of them desired to hear him again concerning those matters. So for the pres [...]nt he left them, having performed his part in sowing the good seed of the Gospel among them. And though we read not of any great success Pauls ministry had in this famous University, yet it pleased God to incline the hearts of some in this place to believe, and embrace his Doctrine, and to adhere to him. Among whom were Dionysius (one of the Areopagites, or Senators and Judges in Areopagus), and a wo­man call'd Damaris with some others.

SECT. VII.

SIlas and Timothy being now come to Paul from Beroea, He sends Timothy to the Thessalonians to confirm them in the Faith. For he bare a great love to them, and had a great de­sire to have gone to them himself, but was hindred, 1 Thes. 2.18. & ch. 3. 1, 2. Which journey Timothy performing and re­turning again to him, e're he left Athens [1 Thes. 3.6, 7.] and bringing him good tydings of their perseverance in the faith and growth in grace, he sends him (together with Silas) again in­to Macedonia further to confirm the Churches there [ Act. 18.5.] ordering them to come to him to Corinth, whither he was now going.

SECT. VIII.

PAul now leaving Athens comes to Co­rinth Hujus urbis subactio sub obedi­entiam Evangelii ab ipso Paulo, habe­tur pro nobilissima parte sui Apostola­tûs, super qua maxime triumphat vo­cans illam Ecclesiam Sigillum sui A­postolatus, 1 Cor. 9.1, 2. Luxus & libidines Corinthiorum in proverbium abierunt. Unde, Paulus nullibi quam in Epistolis ad Corinthi­os contra scortationem magis invehi­tur, 1 Cor. 5. & 6. 2 Cor. 12.21., where he found Aquila a Jew of the Province of Pontus in Asia and Priscilla his wife, who were come lately from Italy, because Claudius Quae Claudio causa fuerit hujus exilii, non certò constat. Aliqui pu­tant quod propter fervidas disputat [...]o­nes de Messiâ sen Christo quae erant inter Judaeos Christianos, & non-Christianos, fuerint ejecti à Claudio, aliquid mali à Christi regno sibi me­tuente. had by his decree banished all Jews from Rome. He being there in a strange place, and out of moneys, be­takes himself to work with his own hands for his subsistence. It seems he had learn'd the trade of tent-making before he set him­self to his studies, it being the Custom of the Jews to learn some trade The Jews have a saying among them, What is commanded a Father toward his Son? To circumcise him, to redeem him, [Num. 18.15.] to teach him the Law, to teach him a Trade, and to take him a Wife. R Judah saith, He that teacheth not his Son a Trade, does as if he taught him to be a Thief., yea, though they were to be Students. He had indeed power and warrant to challenge maintenance for his preaching, as he intimates many times in his Epistles. But there was not yet any Church at Corinth to maintain him; and be­sides the Corinthians being ordinarily very covetous Avaritia apud ipsos max [...]me graslata est, quae unica videtur fuisse causa ob quam Paulus necessar [...]um putavit Corinthiis, [...], 1 Cor. 9.13. 2 Cor. 11.7, 8, &c. & 12.13.14. Venerant etiam ad hanc Eccl [...]si [...]m Pseudo Apostoli illi, qui in Synodo Hierosolymitanâ condemnati, per in­vidiam ubique obsisteb ut Paulicon [...] ­tibus, & hoc sine se passim [...]ssereb [...]nt ad gratis docendum., and greedy of gain, he would not take any thing of them, lest it should have hindred the success of his ministry. He therefore being of the same trade with Aqui­la and Priscilla, he took up his lodging with them, and wrought at their trade. On the Sabbath-days he went into the Synagogue of the Jews, and reasoned and discoursed with them concerning the Messias promised to the Fathers, and endeavoured to perswade both [Page 112] Jews and Proselytes to embrace his Doctrine. But when Silas and Timothy were come to him, and had brought him tydings of the great proficiency and growth of the Macedonian Churches, he was then pressed in Spirit, and grew more earnest, to bring on the Jews of Corinth to embrace the Gospel, and accordingly te­stified to them that Jesus was the Christ, the true Messias whom they had so long expected. But they vehemently opposed him and railed at him and his Doctrine most contumeliously. Where­upon he shook his Garments, and told them plainly, Their blood was upon their own heads (See 2 Sam. 1.16.) and that they were guilty of their own destruction [See Act. 13.46, 51.]. And seeing they were so obstinate, he would now leave them, and with Silas and Timothy go preach to the Gentiles. And so go­ing out of the Synagogue, he went into the house of one Ju­sius, (by birth a Gentile, but a Jewish Proselyte) whose house, it's probable, he chose as a fit place to preach the Gospel in, to such as would be willing to heat him And his endeavours here were not without success. For Crispus the chief Ruler The Rulers of the Synagogue were as Ecclesiastical Counsellers set o­ver the Synagogues to keep and go­vern them in good order. See Act. 13.15. See Sect. 2. of ch 3. Note (b). of the Synagogue, and his houshold were brought to believe, with several others, among whom were Gaius, and the houshold of Stephanas, whom He baptized, 1 Cor. 1.14, 16. But notwithstanding this good success, the Apostle (as it it seems) was now through human frailty possessed with some fear and apprehension of danger to his person from the Jews, and therefore had thoughts of going thence, and leaving the City. But whilst he was agitating these things in his mind, it pleased God to speak to him in a Vision by night, that he should fear nothing, for He would be present with him to secure him from all harm, and bad him go on confidently to preach the Gospel there, for he had much people in that City, whom he in­tended effectually to call by his ministry. Hereupon he conti­nued there a year and half, preaching the Gospel; and as we may gather from 2 Cor. 12.12. he wrought many miracles for Confirmation of his Doctrine, and converted many.

SECT. IX.

DUring his abode here, in his own name and in the names of Silas and Timothy he writes his First Epistle to the Thessalonians.

In which Epistle there are these two principal parts.

• First, He endeavours to confirm them in the Faith of Christ, and to assure them of his sincere affection to them, and encourages them to constancy in the profession of the Gospel, notwithstanding the ma­ny afflictions they met with, on that account, Chap. 1.2, 3.
• Secondly, He instructs and exhorts them to holiness of life and conversa­tion, inserting a consolatory discourse touching the resurrection of the dead, Chap. 4, 5.

The First Epistle [...]n the Thessaloni­ans.IN the First part, (After his Apostolical Salutation to the Church of the Thessalonians, which by the Grace of God, and Gospel of Christ preached unto them, had been converted to the Faith, and which was established in the Faith and belief of God the Father In Deo Pa [...]e & Do­m [...]o nostro J [...] Chr [...]sto i. e. Q [...]e c [...]lit Deum & Jesum, vel quae perseverat in fide in Deum, & in Christum. [...]a [...]ab [...]us. and J [...]sus Christ, whom he hath sent), he declares,

1. H w th o [...]f [...]l he was to God for their sincere conversion, and how he daily m [...]d [...] m [...]ntio [...] f th [...]m in his prayers, humbly bes [...]eching the L [...]rd th [...]y might p [...]rse [...]re. And how j [...]yfully and continually he remembred that good work of th [...]ir s [...]ith, by which they so c [...]uragiously embraced the Gospel of Christ, that exc [...]lent ch [...]rity which they had t [...]stified by their care, and pains, and industry for the go [...]d [...]f the Saints, that patience and constancy which their hope in C [...]ri [...] [...]d w [...]ught in them; all which graces, as they had manifested (by their [...]ff [...]) [...]re men▪ so h [...] doubted not, but they endeavoured to approve their h [...]ts to G [...]d Acer stim [...]lus ad b [...] [...]gen­dum est me­moria prae­sentis Dei. in the exercise of th [...]m (as became good Children to their [...] F [...]th [...]r), in wh [...]se sight tho [...]e graces are highly pleasing, v. 2, 3.

2ly. He pr [...]f [...]ss [...]s his firm b [...]li [...]f [...]f their Election, which was manifested to him by many cl [...]r signs th [...]re [...]f 1. His ministry among th [...]m had been accompa­ni [...] with [...]xtra [...]dinary and miracul [...]us gifts, and the powerful operation, and [...]ff cacy of the H ly Ghost in their heartt, so that they were fully assur'd and per­su [...]d of the truth of the Gospel which he had preached unto them. And they th [...]ms [...]lves might rem [...]mber what manner of entrance, he, and his fellow-labou­rers in the G [...]sp [...]l had among them, in so much, that they not only embraced the Doctrine [...]f Christ, but firm [...]y adhered to it, though attended with persecution, and that with demonstration of such a Talia dona non largitur D us nisi cum vult salvari audientes. secun­dum consilium bene placiti sui in Christo. Quare ex docentium donis re [...]tè colligitur Dei c [...]nsilium de E­le [...]tione Audito [...]um Nihil magis admirabile, quia nihil magis naturae contrarium, quam in tribulatione gaudere, sed Spiri us per tribulationes bona coelestia & divina promitters efficite ut homo, haec bona sibi proponen [...] in tribulatione gau­de [...]t. joy, which none but the H [...]ly Ghost could produce in th [...]m; by which things they rendred themselves in a sort like unto the Lord Christ, and like unto his servants the Apostles who suff [...]red for the truth, and preached the Gospel with joy in the midst of afflictions. 2. Their exemplariness to the neighbour-Chur­ches in Macedonia and Achai [...]. For the G [...]spel which he had preached am [...]ng them, was, by means of their tra­fiquing Multi ex Thess [...]lonica Mercato­re [...] per Graeciam omnem negotiabantur. people carried not only into the neighbour-Countreys, but into th [...]se that are far distant, so that th [...]ir conversion to God, and faith in Christ was so famous, and spread into so many pl [...]c [...]s of the world that 'twould be superfluous for him to say any thing more of it, the thing ne [...]ding no other testimony than it self. And fur­ther [Page 115] he shews, that the faithful far and wide tell the history of the Thessalo­nians conversion, and declare how the Apostles entrance among them was strangely and singularly blessed to the turning of them from dead idols to serve the true and everliving God, and to believe in his Son Jesus Christ, whom the Father hath raised from the dead, and to expect his second coming, (namely, to judg­ment), at which time he will reward their faith and patience; having by the me­rit of his death and passion delivered all that believe in him, f [...]m the wrath to come. From v. 4. to the end.

3dly. He sets before them the sincerity and uprightness of his ministry a­mong Chap. 2d. them, and the successfulness of it. For though he had been b [...]fore very ill used at Philippi for preaching Christ [Act. 16.], yet, (trusting in the assi­stance of God), he boldly published the Gospel unto them, though he met with much contention and opposition from the still-necked Jews, and ignorant Gentiles. In the preaching of which, he had no design to seduce or corrupt any, by instilling any false doctrine into them, or to incourage them in any impure courses of life, (as the manner of false Teachers is); nor to procure to himself esteem, or any worldly advantage thereby. But as God was graciously pleased to chuse him to be an Apostle, and to approve him and think him meet for so great a trust; so he had endeavoured to approve his heart to God in the discharge of it, not accommodating his doctrine to the pleasing of mens humours, but preaching such things as are agreeable to the wil [...] [...]f God, whose eye pierceth into the heart, and discovers the secretest intentio [...] thereof. He sh [...]ws he never used to flatter them or soothe them in th [...]ir sins, [...] themselves could t [...]stifie, nor carried any covetous d [...]sign under a Cloak of piety, as God kn [...]w, to whom he could appeal. Neither was he ambitious of vain glory and esteem among men, as false-Teachers are wont to be. And where­as he might have exercised severity, and authority [...]] Cum possemus in onere seu molestiâ esse, i. e. Onerosi, [...] molesti. Infra phrasis. Et praecedens & sequens sententia videa­tur postulare ut haec verba de autho­rit [...]te Apostolicâ vel potius de illius usu intelligamus. Pisc. among them as an Apostle of Christ, yet he had not done it, but had used such mildness and tenderness towards them as a nurse does to a little child whom she feeds and cheri­shes. He was so affectionately desirous of their eternal welfare that he was not only willing to impart the Gospel to them, but to have laid down his very life for them if it had been necessary for the procuring their salvation. And as an evidence of his cordial affection to them and earnest desire of their good, they might remember that he had wrought with his own hands, not only in the day-time but sometimes part of the night, to get something to maintain him See Act. 18.3. 1 Cor. 4.12., that he might not be chargeable to them. He appeals to them, who saw his outward actions, and to God who saw his heart, how holily, justly, and unbl [...]meably he had behaved himself among them. They could not but be sensible, that he had carried himself towards them as a Father towards his Children, exhorting them to do their duty, and comforting and encouraging them in the performance of it, and testifying unto th [...]m all that they ought to walk worthy of God, that is, as be­comes those that know God and profess his name, who had called them by his grace to a participation of his kingdom and celestial glory. From v. 1. to 13.

4ly. He mentions (with great thankfulness to God) some other evidences of the divine favour towards these Thessalonians; As first, their receiving the Gospel [...]] Sermo­nem auditus Dei, scil. per quem ipse Deus auditur, & intelligi­tur. not as the word of man, but as the word of God, which testifyed it self to be divine, by its efficacious operation in the hearts of believers. 2. They shewed them­selves like to the Christian Churches in Judea in patient suffering persecution from their own friends, kinsfolks, and fellow-citizens, as they did from the unbe­lieving Jews; whom he d [...]scribes as the most perverse enemies of the Gospel of any other, setting out their wickedness in several particulars, declaring how, They kil­led Christ, and before him, their own Prophets that were sent unto them [Math. 23.31, 37.], and now they persecuted the Apostles; they shewed themselves adversaries to God in persecuting his servants; they were ene­mies to mankind by endeavouring to obstruct the Gospel which brings sal­vation [Page 116] to men. They forbad the Apostle to preach to the Gentiles; and so daily more and more filled up the measure of their sins, in so much, that the wrath of God seems come upon them to the uttermost in their judicial obduration. From v. 13. to 17.

5. He labours to assure them that he had a great love and affection to them, though he did not as yet come to them (as they might expect) to strengthen and comfort them in their afflictions. He tells them, he was not absent from them in heart and affection, though in body; and the more he was hindred from coming to them, the more earnestly he desired to see them. He designed to come to them once and a­gain, but Satan still cast in impediments in his way. He tells them, he had great reason highly to value them, for he accounts them among the chi [...]fest Churches con­verted to the faith by his ministry, and so he hopes they will be found, when Christ shall come to judg the world, and will be his crown and Sunt hic tria Enuncia­ta Metony­mica. 1. Vos estis mea spes, id est, ii ex quibus spero me adepturum laudem apud Deum. 2. Vos estis meum gaudium, id est, ii qui gaudium mihi afferunt. 2. Vos estis mea corona, i. e. ii propter quos coronabor à Christo laude fidelitatis, & praemio beatitatis quum dicet, Euge bone servè fidelis fu­isti, &c. Intra in gaudium Domini tui. Pisc. joy at that day. From v. 17. to the end.

Chap. 3d. 6. He goes on to give them further assurance of his love to them, and to esta­blish them in the faith of Christ. 1. He tells them that being no longer able to bear the vehement desire he had of hearing how things went with them, he had sent Ti­mothy unto them, and was content to deprive himself of the company of a person very dear to him, and to stay at Athens alone, that they by him might be comfor­ted and confirmed in the faith; and that n [...]ne of them might be troubled at the affli­ctions which the profession of the gospel exposed them unto, as if some strange thing had happened to them. For they themselves could not be ignorant that this is the condition unto which all true believers are call'd, God having ordained that they should first partake of the sufferings of Christ, before th [...]y partake of his glory: and they had been hereof before advertised by him, when he was with them (that they might prepare for sufferings) and it hath accordingly so come to pass; so that now they know it by experience. Having therefore so great sollicitude in his mind for them, he could not any longer forbear the sending of Timothy to them, to know the state of their faith, and to know whether they continued constant in it, or whether the Devil and the world bringing persecutions upon them on that account had not caused them to warp under those trials, and so rendred all his labours among them fruitless. But when Timothy return'd and brought him the welcom news of the firmness and constancy of their faith, and of the continuance of their charity, and of their kind remembrance of him, and great desire to see him, this, he tells them, was matter of exceeding great joy unto him; and the testimony he heard of their faith, did more comfort him, than all the afflictions which he suffer'd did deject him. For now we live Vivere sic sumitur in il­lo dicto, mi­ci dum vivi­mus vivamus. (says he), that is, are lively, chearful, and couragious, if ye stand fast in your faith in Christ. He tells them he knows not how to be sufficiently thankful to God for their perseverance, and for giving him occasion to rejoyce so sin­cerely before him for their proficiency. He further acquaints them that he daily pray'd unto the Lord that he might see their faces again, and might be instrumental more perfectly to instruct them, and to increase the measure of their faith by opening to them more fully the mysteries of the gospel. He accordingly prays for a prosperous journey to them, and that the Lord would grant that they may increase, and abound in love one towards another, and towards all men, as he did towards them. And lastly that their hearts may be established in holiness, unblameable before God (who is our rec [...]nciled Father in Christ) and that continuing so, they at the coming of Christ with all his Saints and Angels to judgment may not be ashamed Apostolus S [...]ritu ple­n [...]s conglomerat hic multa quae affectus suggerebat, nec de verbis est sollicitus, sed verba nonnulla ubticet & [...]ubaudit. A Lap.. From v. 1. to the end.

He comes now to the second part of his Epistle which contains exhortations, and Chap. 4 precepts to duties of holiness. The doctrine concerning the Resurrection of the dead, and last judgment being by the way taken in.

In the First place, he tells them, He exhorts and intreats them in the name of the Lord Jesus, that as they had received of him how they ought to walk, and please God, so they would labour daily to excel and advance therein. They might remember what Commandments he had given them from Christ. Particularly, 1. That they should pre­serve themselves in Chastity, and purity from the sins [...]f the flesh. For this was the will of God that they should be holy both in soul and body, and that they should abstain from fornication, and continually keep their bodies as vessels consecrated to the Lord, and not defile them; whereby they would distinguish themselves from the Gentiles, who know not God, but live in impure lusts. 2. That they should not defraud any man; for God will avenge such kind of injuries as he had before assur'd, and warn'd them. And they should remember, that the end of Gods cal­ling them to the Grace of Christ, is, that they should not defile themselves with any kind of sin [...] hic generalitèr su­mitur ut supra, v. 2, 3. & tam latè patet quam quod ei opponitur, [...].. And he that rejecteth these whole­som exhortations, he shews is guilty of rejecting the divine authority [...]f God, by the inspiration of whose holy Spirit, he had given them th [...]se precepts. 3. Touching brotherly-love, and how it is to be exercised, he tells them, he need not write much; for he found they were eminently taught, and inclin'd by the Spirit of God to the exercise of that grace, and that they manifested it not only at home but towards the Brethren round about in Macedonia. And he desires they may daily more, and more increase and excel therein. 4. He exhorts them to use their best en­deavours [...]] significat Eni­ti, i. e. Magno conatu quicquam age­re, translate à more hominum ambi­tiosorum qui summo studio, & animi Contentione nituntur ad honores Estius. to live quietly, and to follow their own bu­siness [See 2 Thes. 3.12.], and to work with their own hands (as he had commanded them when he was with them), that by imploying themselves in honest labour, they may both preserve their reputation among the Gentiles (who will think ill of Christianity if it make men idle Mos est Paulo peculiaritèr ea vitia tangere quae quoque in loco vi­gebant maximè., and that they may earn so much by their labour as may sup­ply all their wants and necessities that they may have no need of help or relief from others. From v. 1. to 13.

2. He advises them not to mourn immoderately He forbids not all sorrow for the dead, which Christ himself shew­ed for Lazarus, Joh. 11.35. The Church for Stephen, Act. 8 2. And Paul for Epaphroditus when he was extreamly sick, Phil. 2.27. But he speaks against Heathenish and immo­derate sorrow. For though many of the Gentiles believed the immortali­ty of the soul, yet they never were able to comprehend the resurrection of the body, and the re-uniting it to the soul. See Act. 17.32. for their deceased Christian friends as Heathens do, that have no hope of a resurrection. He tells them he would not have them carry themselves as if they were ignorant of the happy state of those that dye in the faith of Christ. For as they believe, that Christ is risen from the dead, so they ought also to believe that those who have dyed in the faith of Christ, God will bring forth, and cause to appear with him, in the day wherein he shall judg the world, having first raised their bodies from the graves, and united them with their souls. And he tells them by revelation from the Lord, that the change of the faithful Paul by an ordinary [...] reckons himself, and his Asso­ciates among the survivers at Christs Coming, not as thinking that him­self and those then living should be found of Christ in the body at that time, but knowing that all the Righ­teous make one body in Christ, and reckoning himself one of that num­ber, He says We that remain, that is, those of the faithful that shall sur­vive to Christs Coming. See Dr. Sla­ter in loc. that are alive at his Coming shall not prevent the resurrection of those that are dead in Christ. For when Christ shall appear in that his great glory, and shall by the voice or trump of the Arch-Angel raise the dead, then the dead in Christ shall rise before the living be changed. And the faithful that are then alive being suddenly changed from mortality to an immortal glorious condition, shall be caught up together with the Saints that are raised from the dead, to meet the Lord in the air, and there being acquitted and absolved by the sentence of the Judg, shall enter into the kingdom pre­pared for them, and so shall remain for ever with the Lord [Page 118] in endl [...]ss bl [...]ss. As for the wicked he says nothing of them, s [...]ing h [...] had [...] w [...]rd of Comfort for them. But as for the other he bids them comfort one ano­th [...]r with these words, that is, draw matter of consolation to themselves against the l [...]ss of th [...]ir d [...]ce [...]s [...]d friends from the consideration of the resurrection, and the future [...]y. From v. 13. to the end.

Chap. 5 3dly. He tells th [...]m that if any among them did curi [...]sly inquire into the pre­cise time of Chri [...]ts c [...]ming to judgment, it was to no purpos [...] for him to write any thing about it, seeing it was not revealed That there should be a second coming of Christ, viz. to judgment, and that this coming should be sudden and at a time when least expected, was revealed when Paul wrote this Epi­stle. But that it should not be till the departing [...]rom the faith, the revea­ling o [...] Antichrist, and his destruction by the b [...]eath of the Lords mouth [2 Thes 2 3.], it seems was an after-revelation; for the Lord did not at once reveal all his secrets to his ser­vants, but by parcels, Dr. Slater in loc.. How­s [...]v [...]r this th [...]y could not be ignorant of, (having so often h [...]ard it from hims [...]lf and his associat [...]s) that Christ will c [...]me sudd [...]nly, and unexpectedly, as a thief in the night, and will surprize secure impenitent sinners unawares. But believers need not fear that day because th [...]y sleep n [...]t in the darkness of sin and ignorance; The last day c [...]n­not as a thief in the night surprize them, because they are children of the light, and of the day, living and walking in the light of Gospel-truth, and in holin [...]ss [...]f conversation. From v. 1. to 6.

4ly. Having thus spoken of the manner of Christs coming to judgment. He takes occasion from thence to exhort them to watchfulness and sobriety, that they may n [...]t f [...]ar b [...]ing surprized by that day. Let us not therefore (says he) live in car­nal s [...]curity as infidels do, but be vigilant and sober; for they that sl [...]ep s [...]cure­ly, or give themselves to drunkenness usually do it in the nig [...]t and darkn [...]ss, but such a course as this, would ill become us who are Christians, and the children of the day, and live in the light of the knowledg [...]f Christ; we ought to be s [...]ber, and watchful remembring our life is a spiritual warfare, and therefore we ought al­ways be upon our guard, having on a breast-plate compos'd of faith and charity to defend us against the assaults of Satan, and on our head the hope of salva­tion for an Helmet. And this should further [...]ncourage us in the doing of our duty, because God hath not appointed us to be vessels of his wrath, but hath c [...]l­led us to the obtaining of salvation in and through his Son, who dyed for us, that whether we wake Sicut dormi [...]e dicuntur qui mor­tem obi [...]re, ita vigilare qui ad cum mortis somnum non pervenerunt. or sleep, that is, live or dye, we should live with him, namely, a spiritual life here, and hereafter an eternal life of glory. From the wh [...]le he exhorts them to comf [...]rt and build up one another in faith and holin [...]ss. From v. 6. to 12.

5ly. He comes n [...] to direct the people how to carry themselves t [...]wards their Pastors and spiritu [...] Guides, who labour among them, and faithful [...]y admonish and couns [...]l them (as their need requires) and are over them in the Lord, by vertue of his c mmission and authority in the things appertaining to their souls. He injoyns them to give th [...]m due respect [...], Hic significat debitâ reveren [...] prosequi., thank­fully to acknowledg their pains, and highly to esteem and love them on that account; and that they should live in peace and concord among themselves, and especially with their Pastors. V. 12.13.

6ly. He directs the Ministers how to carry themselves towards the People, nam [...]ly, that they should admonish th [...]se that are unruly, and w [...]lk dis [...]rderly, that they should comfort the feeble-minded, and such as are dejected under their afflictions, that they should bear with the weak and infirm in the saith, that they should be patient towards all. V. 14.

7ly. He gives now general directions to all. 1. That they abstain from all private revenge, not rendring evil for evil, but ever following that which is good both among themselves, and t [...]wards th [...]se that are without. 2. To rejoyce evermore in the sense of Gods love to them in Christ, upon which account, they should be of good courage, and well content, even in the midst of all tribula­tions. 3ly. To pray without ceasing, that is, upon every occasion, in all their [Page 119] nec [...]ssities, and in every business, as the matter required, yet not so as never to in­termit; but so, as not to give quite over, but to return to it again. 4ly. In every thing to give thanks, in adversity, as well as prosperity. For so gracious is the will of God in Christ towards them, that they have reason so to do. 5ly. To take heed of quenching Lux Salutaris agnitionis Dei per Spiritum Sanctum accensa extin­guitur per neglectum verbi divini, & precationis devotae, per securitatem, impietatem & ingratitudinem. Glass. the gifts and graces of the Spirit in themselves, but to labour to stir them up by pray­er, and the due exercise of them. 6ly. That they con­temn not, nor neglect those holy, publick exercises Prophetia hoc loco est verbi divini interpretatio. wherein the Ministers of the Gosp [...]l do interpret the Scrip­tures by the singular revelation of the Spirit, and speak unto men to edification, exhortation and comfort [See 1 Cor. 14.3.]. 7ly. To prove all doctrines and opinions, and to examine them by the rule of the word, and analogy of faith, and to hold fast that which is good rejecting that which is otherwise. 8ly. That they abstain from all sorts of evil, and the very appearance of it. From v. 15. to 23.

Lastly, He concludes his Epistle solemnly praying for them, that God who is the author of all true peace and comfort, would please to sanctifie them in every part, namely, that their Spirit [that is their intellectual part, their understanding and will], and their Soul, [that is, their affections and appetite], and their body, and outward man, may be kept immaculate, so that if it should so happen, that they should live to the Coming of Christ to judgment See Notes to 1 Tim. 6.14. and to the 6. v. of ch. 1. to the Philip., he may find them in this excellent condition at his Coming. He declares his confidence that he who hath called them to a participation of his grace, will carry on his own good work in them v. 24. [...]. Sic complutensis legit. Deus est fidelis & vitam cae­lestem sicut vos sperare jussit ita & praestabit: [...] dicitur quod re­ipsâ imoletur. ut Rom. 4.16. Grot.; and having begun to sanctifie them, will continue to do it; for he is faithful, and his gifts and calling are without repentance. See 1 Cor. 1.8. Phil. 1.6. And so desiring their prayers for him, and injoyning them to salute one another, with the kiss of peace and charity (as believers were wont to do in those times, according to the custom of those countreys). He strictly charges them that this Epistle be read to the whole church, to all the holy Brethren Hence the Papists are to be reprov'd who prohibit Lay-people from reading the Holy Scriptures., and so shuts up all with his Apostolical benediction. From v. 23. to the end.

SECT. X.

PAul thus going on couragiously with his Ministry, the Jews were so horribly enraged at him, that they banded against him, and brought him before the Tribunal of Gallio the Pro­consul of that Province, accusing him that he taught another way of worshipping God, than what the Law of the Jews pre­scribed, and according to which the Romans had permitted them to live. But Gallio told them, if it were a matter that ap­pertained to the civil government, it was but reason he should hear them, and do them justice; but seeing the Question betwixt them, was concerning things appertaining to their Religion, he would be no judg in such matters. The Jews, as it seems, were not satisfied with this answer, but press'd him again with vehe­ment and somewhat uncivil importunity, that he would take some course with Paul; Gallio being offended at this their carriage, by his Officers drave them out of the Court. But they continuing yet to be troublesom and importunate, some of the Natives of Co­rinth, fell upon Sosthenes (one of the Rulers of the Jewish Consistory, who probably was their Captain and Leader in this complaint against Paul) and beat him in the place; the Pro-consul taking no notice of it, or reproving it.

SECT. XI.

ABout this time, as it seems, a certain Egyptian came into the Province of Judaea, who termed himself a Prophet, and gathered together Four thousand men, and brought them from the wilderness to the mount of Olives, and there told them, that by his command, they should see the walls of Jerusalem fall down, by which they might enter into the City.

But the insurrection of this Egyptian and his Complices com­ing to Faelix the Roman Governours ears, he brake in upon them with his Roman Horse and Foot, and killing Four hun­dred, he took Two hundred Prisoners, and dispersed the rest; but their Prophet and Leader escaping, it was not known what became of him. Joseph. l. 2. c. 12.

Of this man Lysias the Captain spake, when he said to Act. 21.38. Paul, Art not thou that Egyptian, who before these days, mad'st an up­roar, and leddest out into the wilderness four hundred men, that were murderers.

SECT. XII.

PAul tarried a good while at Corinth after he had been brought before Gallio, and had came off so well. During which time 'tis probable, he wrote his Second Epistle to the Thessalonians. For having in his former expressed his longing desires to visit them [1 Thes. 3.10, 11.] and finding by the inter­vention of other affairs, and perhaps of dangers, that he was still hindred, he hastened to send this Second Epistle to supply the want of his presence.

[...]he Second Epi­ [...] to the Thessa­ [...]ians.In which Epistle there are these parts.

1st. AFter his inscription and salutation (which are the same with that in Chap. 1 his former Epistle), He labours to comfort and strengthen these Thessa­lonians, against those pers [...]cutions and afflictions, which he understood they were exposed to, for the profession of Christ and his Gospel.

The Arguments he uses, in order hereunto, are these; 1. He shews the Con­dition of their Church was very happy, because their faith did daily grow and in­crease; and love Fides & dilectio duae res maximae in quibus est [...] Chri­stianismi. vide Eph. 4.15. did so much abound among them. 2. Their faith and pa­tience was so eminent that he gloried in them, and set them forth as a pattern to other Churches. 3. The afflictions they so unjustly suffered from their unreasona­ble Persecutors, were a manifest demonstration, that there will be a day of Judg­ment, wherein God will give to every one according to their works. And He in his infinite wisdom sees it good to suffer them his servants, here to be sorely affli­cted that they may be meet v. 5. Loquitur hic non de merito, sed de dignatione gratuitâ. Quis enim meritus est Vocari? Pa­raeus. Digni, dignatione Dei, non dig­nitate nostrâ. and fitly qualified accor­ding to His order and constitution (who hath appointed that they should suffer with Christ, before they be glorifi­ed with him), to enjoy the kingdom of Heaven, for the obtaining of which they suffered such hard things. And at the great day, He will manifest his righteous judgment in punishing their oppressors and persecutors, and will give them (together with the Apostles, and other Martyrs of Christ), rest and refreshment from all their trou­bles and miseries. And this they may assuredly expect when Christ shall visibly come from heaven royally attended with all his glorious Angels, and shall in a terrible manner execute vengeance on all that regarded not to know God, nor to worship and serve him as they ought, and obstinately refused to entertain and obey the Gos­pel of his Son. These shall be punished with everlasting perdition, when they shall appear before Christ the Judg, and shall see his glorious power A facie Domini & à gloriâ vir­tutis ejus] i. e. Cum conspexerint fa­ciem Domini & gloriam roboris, & potestatis ejus. Vatablus.. And in that day wherein he shall thus pu­nish his adversaries, he shall be highly glorifyed in the glory, which he shall impart to his Saints; the measure of which shall be so great, that it shall fill them with won­der and admiration, they finding their expectation so much exceeded. And this he tells them, he spake for their comfort, because his testimony (that is, the Evan­gelical doctrine he had preached) had found belief and entertainment among them. He further tells them, that he daily prayed for them, that the Lord would vouch­safe to make them meet for that glory, to the participation of which he had so graciously called them (see Eph. 4.4.); and that he would accomplish all things which according to his good pleasure and bounty he had determined to do for them; and that he would powerfully compleat the grace of faith, which be himself had wrought in them; that the name of Christ may be glorifyed by them here, and they be glorified by him in that happy day, and all according to the riches of his free grace and mercy manifested in his Son. From 1. to the end.

Chap. 2d. 2d. He rectifies a mistake which he understood they were in, concerning the day of Judgment, as if it were now at hand, and would happen presently in that age. He beseeches and obtests them, that as touching [...] hic positum est pro [...] ut 2 Cor. 8.23. Christs second coming, and the Saints gathering to­gether from all quarters of the world, at that time, to meet him, [of which he had spoken in his former Epistle, Chap. 4. v. 15, 16, 17.] they would not be soon shaken and dri­ven from what [...] Hic expono sententiam. Ne facile dimoveamini ab illâ senten­tiâ quam me docente imbibistis. Grot. he had taught them by any seducers whatsoever, who either by some pretended revelation from the spirit, or some speech of the Apostle (which they pretended they had heard, or from some passages in his former Epistle (which they mis-understood), endea­voured [Page 123] to perswade them, that the day of judgment was at hand. He tells them there are several things which must pr [...]cede Christs second coming, which he will acquaint them with, that they may not be deceived. 1. A great and general Apostacy from the faith [see 1 Tim. 4.1.]. 2. The revelation of the great Ebiou and Cerinthus and other Hereticks who denied the Deity of Chrsst, the Apostle calls Antichrists. 1 Joh. 2.18. as fore-runners of the great Antichrist. and chief Antichrist, whom he characteri­zeth after this manner, calling him the man of sin, the son of perdition, one who opposeth and exalteth him­self above Christ, (who is very God), in all his offi­ces, Regal, Sacerdotal, and Prophetical, yea exalteth himself above every thing that is worshipped, that is, above magistrates [who in Scripture are called Gods, Psal. 82.6.], and are [...] August, or illustrious. Yea, who exalteth himself above all that is cal­led God; one way or other [that is, above all powers whatsoever], arroga­ting such things to himself, as only belong unto God, and thereby endeavouring (as it were) to d [...]clare that he is God. He sits and rules in the Temple of God, that is, among the people that bear the name of Christ, the visible external Christian Church, (the society that profess themselves the Temple of God), he tells them, he fits and rules, and exalts himself, as if he were God, uncon­troulably, antiquating, or dispensing even with the laws of God himself. All which things they might remember he had acquainted them with before. He comes there­fore now to shew them what it was that with-held, and hindred, and stayed his revealing and manifesting of himself for the present, so that he could not pub­lickly appear as yet, nor should before that time and season, which the divine pro­vidence had appointed. That which hindred (as it seems) was the entireness of the Roman Empire, which (probably) he had hinted to them before, but mentions not here (possibly) that he might not provoke the present Roman power against the Christians, who promised themselves that their Empire should never have an end. And if any should enquire whether Antichrist was not yet in the world, he answers, the mystery of iniquity was even now working, that is, there was something now working in the world, that was a type and figure of that which should shew it self more plainly in the great Antichrist, viz. the spirit of conten­tion for rule and priority See Dr. Mo­ris learned piece called the mystery of iniquity.. This bore some similitude with the spirit of the great Antichrist, who should appear in his season. But this Antichristian heat of ambition must play at lesser game, till the [...] the Roman Emperor be removed, who possess'd Rome, which was to be the Seat of Antichrist; which Seat being once void, Antichrist would enter, and discover himself, and advance himself above all laws, both divine and humane He is therefore called here [...].. So that this man of Sin [...] doth not intimate one individual man, but the series of shavelings that were to succeed in one Seat. As Heb. 9.7, 25. [...], The high Priest denotes the whole series or succession of Priests. And [...] signifies not one Pastor, but the series of faithful ministers. is to be understood of one that is to appear after the breaking of the Roman Empire in pieces If any ask Tertullian who this [...] is, that hindreth the re­vealing of Antichrist, he tells him, Quis nisi Romanus status? cujus in decem Reges abscessio dispersa, Anticichri­stum super inducet, & tunc revelabitu [...] iniquus.. The Apostle further shews, that Jesus Christ our Saviour shall destroy this Antichrist by the sword of his mouth, that is, by the preaching of his Gospel, and the power of his spirit concurring therewith, and by the brightness of his coming, that is, by clear and convictive reasons and arguments divulged by such, as shall speak by the spirit of Christ. He further declares that the coming of this Antichrist, his raising, and first advancement to his kingdom, will be with such kind of working, as Satan is wont to use to seduce men, name­ly, with the power of signs, and wonders, and diaboli­cal illusions, which Satan will produce to confirm the do­minion, and false doctrine of Antichrist; and which are beyond humane, but not Angelical power; and with all unjust and fraudulent dealing and deceit, with all arts and tricks of cosenage, that the Devil himself can invent, which will take place and prevail in such whom God (because they received not the truth in the love of it, but had pleasure in unrigh­teousness) will judicially give over to strong delusions, to their perdition and dam­nation. From v. 1. to 13.

3dly. Having uttered this sad prophesie; lest the Thessalonians should be startled at it, he tells them they need not fear seduction by this Antichristian spirit, because God had chosen them to salvation through sanctification of his spi­rit, and belief of the truth, having effectually called them by the Gospel, which he had preached unto them, that they might obtain the glory purchased by Christ. Wherefore he exhorts them to constancy in the faith, and to maintain the tradi­tions, instructions, and doctrines delivered to them by him, and which they had received either by his preaching or writing.

Lastly, he earnestly prays for them, that Jesus Christ our Lord, and God our gracious father in him, (who hath given all true believers solid grounds of perpetual comfort, and good hope of eternal life through his free grace v. 16. [...]] pro [...] vel [...] He­braismus. Pisc.), would comfort their hearts in all their afflictions, and strengthen them unto every good word and work v. 17. [...]] pro [...]., that is, that they might so speak and so act as may be most pleasing, and acceptable in his sight. From v. 13. to the end.

Chap. 3d. 4ly. In the close of his Epistle, he exhorts them to pray earnestly, that the Gospel may have a free course and be glorified by the conversion of the uncon­verted, and by the edification and further improvement of those that are effectu­ally called, as it was among them; and that himself and other preachers of it might be delivered from unreasonable and absurd men, who perversly opposed it. And of that sort of men, he tells them, there be too too many in the world, among whom the Gospel will not be entertained, nor meet with faith Ad fidem vocantur omnes quibus annunciatur Evangelium. Sed qui in vitiis sibi placeut, non credent nobis in­quit Lactantius etiamsi solem manibus gestemus. and obedience. However as to them, he de­clares his confidence, that God who hath effectually called them, and who is constant and faithful in promoting his own work, will establish them in faith and holiness, and will defend them against the evils, dangers, and tempta­tions of Satan and his instruments; and that which further encouraged him to hope it, was their ready obedience to his injunctions. He prays that the Lord would by his Spirit direct and incline their hearts to express that ardent love to him­self In Chari­tatem Dei, i. e. in Cha­ritatem suam. Emphaticè nomen cognatum pro reciproco., which they of duty owe him, and to an imitation of the patience of Christ v. 5. [...].. From v. 1. to 6.

5ly. He prescribes the practice of Church-discipline, towards such as walk disorderly among them, and not according to the rule and doctrine by him de­livered. He forbids them all familiar converse with such that they may be asha­med, and (reflecting upon their evil courses) may repent and reform. By the disorderly, he means, such as liv'd idly, and were busy-bodies [...] sciscitor, [...] Curiosus. vid. 1 Tim. 5.13. [...] Curiose agentes, i. e. Curâ rerum alie­narum districti. in other mens matters; which kind of course, he shews, was very contrary to his practise among them, who did not eat any mans bread gratis, but wrought with his own hands Mos hic Paulo ubique, 1 Cor. 4.12. Act. 20.34. 1 Thes. 2.9. in the day time, and sometimes part of the night, at his trade of Tent-making [see Act. 18.3.], that he might not be chargeable to any of them, though he had power to have challenged mainte­nance for his preaching the Gospel among them, as other Apostles did [see 1 Cor. 9.3, &c.]. But he had departed from his right, and had done that to which he was not bound, to incite them by his own example to labour, each one in his Calling very diligently. For this he injoyned them, when he was with them, that if any lived idly, and would not work, [having health, strength, and opportunity for it], they should not eat, namely be relieved by the Charity of the Church, who are only to take care of those that are indigent and necessitous. He there­fore [Page 125] exhorts the disorderly, and commands them in the name of Christ to reform, and to live peaceably upon the fruit of their own labour. As for those of them that were free from these misdemeanors, he exhorts them to go on constantly in their duty, and not to be weary of doing that which is good. And if any disorderly persons among them would not obey these admonitions, given in this Epistle, he in­joyns, that they should be noted as persons not fit to be conversed familiarly with, that so (entring into a consideration of their evil ways) they may be brought to repentance. Yet he tells them, they must dispense this severity with wisdom, not reckoning these offenders as enemies Vide Lev. 10.17. Haec enim ex­communica­tio non est instar veneni quod hosti datur ad exitium, sed medicina quae fratri datur ad salutem. Quod autem objicitur, Math. 18. Excommunicatum habendum esse instat Ethnici, illud non repugnat huic sententiae, quoniam illud à Christo non absolutè dicitur, sed tantum ratione Còmmunionis sacrae; à quâ arcetur, ne suâ con­tagione reliquos inficiat. Gomarus., (as of whose repentance and reforma­tion they despaired), but as long as they made profession of the Christian Religion, they should consider them as lapsed brethren, and accordingly exhort and admonish them as those they desired and endeavoured to reduce and reform. From v. 6. to 16.

He shuts up the Epistle praying for them, that God, who is the author of peace, would give them peace, at all times and in all places (f), v. 16 [...]. Vetus inter­terpres legit, [...]. Quae lectio videtur genuina, Piscatori, Grotio, & Bezae. and every manner of way, namely with himself and with one another.

The Conclusion of the Epistle (wherein he salutes them), he wrote with his own hand, that they might discern it from any counterfeit, that might be carried about in his name. Vers. 17.18.

SECT. XIII.

THE Apostle having continued a year and half at Corinth, and fairly planted a Church there (though it were mise­rably degenerated soon after) he now determines to sail to Ephesus; Aquila and Priscilla resolving to accompany him: And having taken his leave of the Brethren there; at Cenchrea a Haven on the East side of that City, he sha­ved his head Quod Cenchreis dicitur aut Aquila aut Paulus crinem totondisse quia votum habebat, de sacro voto id non potest intelligi, quia deponendus erat capillus votivus Hierosolymis & supponendus ollis pacisicorum. Ci­vile istud votum fuisse videtur quod sumpserat vel Paulus vel Aquila qua­lia multa, faciebant [...]udaei Non ante capillum tondebo quam ad illum locum pervenero. Quae vota erant peregrinan­tium. Ita Paulus votum fecit tonden­di Capilli ubi Cenchreas pervenisset. Salmas.. The reason of which, pro­bably was this: He had (it seems) before ta­ken upon him, for some time, the Vow of the Nazarites, whereby he was obliged to ab­stain from wine, and shearing his head, and tou­ching of the dead. But having now accomplish'd his Vow, he shore his head, and returned to the common way of living, according as was prescribed, Numb. 6.18, 19, 20. The reason of this Vow we may gather from 1 Cor. 9.20. namely, in things indifferent he was willing to comply with the weak Jews; to shew, that he was no con­temner of the Law: And for the same reason he caused Timothy to be circumcised; and for the same reason, purified himself in the Temple at Jerusalem, Act. 21.23, 24.

The Apostle being now come to Ephesus, he taught in the Synagogue of the Jews; but thought not fit (though desired) to stay long there then, being prompted (as it seems) by some secret instinct of the Spirit, now to go up to the approaching Feast at Jerusalem; not that he now took himself obliged to observe the Feasts, or antiquated Ceremonies of the Law, (see Gal. 4.10. Col. 2.16. Rom. 14.5.) but he was willing to go to this Feast, that he might in that great solemnity and con­course of people, have more advantage to spread the Gospel among the Jews. Leaving therefore Aquila and Priscilla at E­phesus, he sailed thence to Caesarea, and thence went up to Je­rusalem; where it seems he stayed not long, finding possibly not such success of his endeavours as he expected and hoped for. Whereupon he hastened from thence and went down to Anti­och in Syria, where he stayed for some time.

SECT. I.

PAul having spent some time at Antioch, he departed thence; and went thorough Galatia, and Phrygia, and travelling from place to place, as he went along, he visited and confirmed the Disciples in those parts. When he came among the Gala­tians, he was received by them with all imaginable joy and gladness, they being not only not offended at the tribulation which was outwardly brought upon him, but they gladly and kindly received him as if he had been an Angel of God, nay even as the Lord Jesus himself, Gal. 4.14. Among other things which he now injoyneth them, he appointeth that they should make collections, and set apart their Charity for the poor eve­ry Lords day, 1 Cor. 16.1, 2.

SECT. II.

IN the mean time, whilst the Apostle is thus confirming the Churches formerly planted in Galatia and Phrygia (see Chap. 16.6.), a certain man born of Jewish Parents at Alexandria in Egypt by nam [...] Apollos, being a judicious, learned and elo­quent man, and mighty in the Scriptures, and something instru­cted in the way of the Lord, that is, the Doctrine of the Gospel (though as yet but imperfectly), came to Ephesus, and being of great zeal and fervency o [...] spirit, he taught boldly in the [Page 128] Jewish Synagogues, the Doctrine of the Gospel according to his knowledg: for he knew only so much of it, as John Baptist had taught his Disciples, and confirmed and sealed with Baptism, by which the extraordinary gifts of the Holy Ghost were not im­parted, as they were to many by the Baptism of the Apostles Act. 8.15, 16, 17. And possibly he had been in Judaea in John Baptists time, and so either was baptized by him, or else by some of his Disciples, who were now dispersed abroad. Aquila and Priscilla hearing him preach, and perceiving that he wanted something of that knowledg, that they had attained to, they took him home to them, and in private conference informed him more fully and clearly concerning Christ and the Gospel; shewing him what Christ had done and suffered to save sinners, and what was required of those that shall be saved by him. Apollos being thus more full [...] instructed in the Doctrine of the Gospel desires to travel into Achaia (viz. to Corinth, the chief City thereof), that he might preach the Gospel there. The Brethren therefore at Ephesus, incouraging him in this design, and accompanying him with their Letters Testimonial to the Bre­thren at Corinth; when he was come thither, he watered what Paul had before planted [1 Cor. 3.6.]; and much confirmed the Disciples in that place; and mightily convinced the Jews (who were his great opposers), that Jesus was the true and only Messias promised to the Fathers.

SECT. III.

VVHil'st Apollos was thus imployed at Corinth, Paul ha­ving visited the Churches in Phrygia and Galatia, [Page 129] came to Ephesus Ephesus erat Metropolis Ioniae, clara conditoribus Amazonibus, gra [...]i diluvio quod p [...]ssa est, templo D [...]n e ejusque incen [...]io, viris doctis, & arti­ficibus inde ortis, arte magic [...] ibi usi­tat [...]; epistol [...] Pau [...]i ad era scripta, n e non diuturni Johannis Evangeli [...]ta in hac urbe resilentiâ; epistol [...]que ad ca [...] scripta, Apoc. 2.1., (according to his pro­mise made to them, chap. 18. v. 21.), and there he found Twelve Disciples, no further instructed in Christianity than the Doctrine by John; having received Baptism from him, or some of his Disciples scattered abroad, as was the case of Apollos before mentioned. Paul asks them whether they had received the Ho­ly Ghost? They answer, they had not so much as heard whe­ther there were any Holy Ghost; that is, that there were now any miraculous Gifts imparted by the Holy Ghost. In which words, they seem to speak after the common Tenet of the Jewish Na­tion, which was, That after the death of Ezra, Haggai, Zachary, and Malachi the Holy Ghost departed from Israel; and they pro­fess they never heard of his being a new given, with his mira­culous Gifts. He asks them then, Ʋnto what were ye baptized? they say, unto Johns baptism; that is, into the Doctrine which John taught, and sealed by Baptism; which being published to them, and by them own'd and profess'd, they were baptized; by which Baptism, the extraordinary Gifts of the Holy Ghost were not given or imparted to any. To this Paul replies, that the ministry of John was not to gather Disciples to himself; but he exhorted his hearers to repent and believe in him that was shortly to appear and manifest himself, viz. in Christ Jesus, and to expect remission of sins only by Him. Which they, to wit Johns hearers, understanding and consenting unto, they were baptized by him in the Name of the Lord Jesus.

Paul having thus instructed them concerning the true tenden­cy of Johns Baptism, and how it pointed to Christ, he laid his hands on them, and the miraculous Gifts of the Holy Ghost were immediately conferred on them. And they spake divers Tongues, which before they understood not, and were indued with the Gift of prophesying, that is, of declaring things to come and interpreting the writings of the Prophets, that they might be fit Teachers of others.

SECT. IV.

THE Apostle after this private instruction of these Twelve Disciples, having a long time to stay at Ephesus, for the first three months he preached the Gospel in the Synagogue of the Jews, labouring to convince them; but when instead of be­ing convinced, he saw them remain obdurate and refractory, and not only not to embrace the Gospel, but to oppose it, and speak contumeliously of it, and vehemently to contend with him for preaching of it (which as some conceive he calls, his fighting with beasts See note on 1 Cor. 15.32. at Ephesus, 1 Cor. 15. v. 32.), he left them, and separated the Christians of that place from them, whom with o­thers that came to hear him he daily instructed in a certain place, called the Verus cultus N T. non quae­rit differentiam locorum s [...] in om­ni loco vult exerreri. [...]ulus non re [...]ormidat Scholâ Philosophica E­vangelium docere. Vide Ioh. 4.20.21. 1 Tim. 2.8. School of Tyrannus; and this he did for the space of two years: so that the sweet savour, and report of the Gos­pel was spread abroad thorow all Asia, properly so called (namely, which lyes a­bout Ephesus), both among Jews and Gen­tiles [1 Cor. 16.9.]. And it pleased the Lord greatly to confirm the Doctrine of the Gospel here preached by the Apostle, by en­abling him to work many Miracles [...]iracula, Ecclesiae non sunt semp [...]r necessaria, adeo ut illa Ecclesia quae d [...]num miraculorum non habet, ca [...] si no Characte [...]tico unde ag­nosc [...]tur esse vera [...]. Nam 1. Nulla est promissio. [...]la enim quae est, Mat. 16.1 [...]. 1 Cor. [...].28. non est perpetua, sed [...] 2. Mi­racula exige [...] d [...]matur Joh. 4.48. 1 Cor. 1. [...]2. 3. Vetamur miraculis fidere fine Scripturâ aut quae fiunt ad consi [...]andum doctrinam Scripturae cont [...]ari [...]m, Deut. 13. 4. Miracula ultimorum temporum declarantur es­se signa Antichristi. 2 Thes. 2.9.10. in this place. For he did not only cure those that came to him, but by his touching linnen clothes and sending them to those that were sick, or possessed with Devils, they were thereupon immediately cured. Some Jewish exorcists Exor [...]ismus significat vehe­mentem obtestationem quâ in nomine Domini aliquem obligamus ut hoc vel illud faciat vel dicat, vid. Numb. 5.19. 1 Reg. 22.16, Math. 26.63. 1 Thes 5.27. In veteri Testamento nihil legitur de Exorcistis sicut neque de obsessis, sed circa Christi tempora Diaboli in­ter Judaeos licentiose & evidenter grassabantur, & corpora hominum va­riis mod [...] [...]ffligebant, quod eo fine po­tissimum à Deo concessum est, ut gloria Christi tanto magis fieret per p [...]cua. Christus igitur, potestate suâ divinâ usus, plurima daemonia ejecit, & Apo­stolis quoque suis haue po [...]estatem concessit. Luc. 10.17, 18, 19. Verum quod Christus & Apostoli secerunt, ve­rè ex potestate divinâ cui cedere Dia­boli cogebantur, id quidam Judaei ex [...] Christi & Apostolorum fe­cerunt praestigio [...]è, quibus Satan ce­debat non coactus, sed volens, ut eos in superstitione confirmaret & quo­ties obdurandis in malitiâ hominibus consultum esse videret. Tales fu [...] ­runt hi, & tales quoque videntur fuisse illi Judaeorum filii de quibus Christus, Mat. 12.27. qui nomine Christi hy­pocriticè utebantur, sicut illi de qui­bus, Mar. 9.38., the Sons of One of the 24 Heads of the Fami­lies of Priests, See 1 Chron. 24.4. 2 Chron. 36.14. Math. 2.4. Sceva, who went about preten­ding to cure diseases, and cast out Devils; seeing what great miracles Paul wrought in the Name of Jesus, they likewise attempt­ed to cast out a Devil out of a man possessed, by using the same name, though in Jesus they believed not. But the Devil would not o­bey them Diabolus hic fit concionator [...] Propheta, Angelus lucis, graviterque reprehendit exorcistas qui tamen in­stinctu Diaboli omnia sua agebant, idque non alio fine quam ut Pauli au­thoritatem & integritatem suspectam redderet., as not having any authority from Jesus as Paul had, though they us'd his Name: Nay, he was so far from obeying them, that he made the man that was possessed, fall violently on them, and tear off their Clothes [Page 131] and wound them; so that they were forced to run away. Which thing being once noised abroad, fear fell both upon Jews and Gentiles, and many were hereby brought to believe in Christ. And several that were thus wrought upon, came to the Apostles, and acquainted them with the actions and courses of their for­mer lives, and desired advice and counsel from him. And many that had practised magick and sorcery, & such like wicked Arts, brought out, & publickly burnt their conjuring Books, though they were of very high value and price in that City, so much given to Magick; and if estimated by what they might have been there sold for, the price would amount to about a Thousand five hundred pounds of our money. So mightily the Gospel prevail'd upon the A­postles preaching.

SECT. V.

VVHilst the Apostle is thus imployed, he understands, that since his departure from the Galatians, some cor­rupt and false teachers coming from Judaea, had crept in among them, who professing Christ in outward shew, taught, that the observation of the Mosaical institutions ought to be joined with Faith in Christ as necessary to Salvation: These false Teachers had infected most, if not all the Churches in that region with their erroneous Doctrine, And they, it seems, pretended to be sent thither by those three eminent Apostles Peter, James, and John, and that they taught nothing but what was agreeable to their minds. These Apostles they highly magnified, as having seen Christ in the flesh, but vilified Paul, not allowing him the name or right of an Apostle, nor granting that he was ever cal­led by Christ, or owned for an Apostle by the other Apostles. Hereupon Paul thought it necessary to write an Epistle to the Galatians; wherein his scope is to convince them of their er­rors, to reduce them to the right way again, and to instruct them in the duties of a holy life.

In which Epistle there are these three parts, The Epistle to the Galatians.

• 1. The Preface.
• 2. The Body of the Epistle.
• 3. The Conclusion.

IN the Preface he declares, he was a true Apostle, not call'd or commissi [...]na­ted Chap. 1st. by any meer man, but by Jesus Christ, after he was raised from the dead, and had ascended into Heaven: And his calling was so much the more excellent, be­cause Christ, who called him, was then invested with greater and more excellent glory, than when he was upon the Earth. And he was called also by the will of God the Father ^(a), who raised Jesus Christ his Son from the dead, and gave all power unto him for the governing of his Church.

And that he might make this his admonition and address to the Churches of Ga­latia more effectual, he joins all the rest of the faithful Brethren that were with him in it, wishing unto them in his own and their names abundance of grace and peace from God the Father (the Fountain of all blessings), and from Je­sus Christ the Mediator (who is the Conduit pipe by whom they are conveyed); which Jesus, he shews, gave himself unto death for the expiation of our sins, and to redeem us and recover us out of that sinful and miserable state wherein the world lies, according to the gracious appointment of God the Father, who is worthy to receive all honour and glory from us, for so inestimable a benefit thorow all eter­nity. From Verse 1. to 6.

He now c [...]mes to the Body of his Epistle, wherein we may observe these parti­culars.

1. He sharply reprehends these Galatians, that they had so soon forsaken God who ha [...] [...]ad [...]d them t [...] a participation of the grace of Christ [to save them by his [...]race [...] the w [...]rks of the Law] and had embraced a new strange Doctrine [...] Gospel f [...]gn [...]d by men. He tells them, that there was no other Gospel than that true Gospel of Christ which he had preached among them. Only there were some seducers, who had crept in among them, who disturbed their peace, and quite perverted and changed the Doctrine he had preached to them, mingling the righteousness of works with the righteousness of faith, and maintaining, that justification is n [...]t by faith only, but also by the observation of the Mo­saical rites, and the works of the Law. He tells them, that he had taught the Gospel of Christ so sincerely and so certainly, that whosoever should teach them ano­ther Gospel not agreeing thereto, whether he were Angel or Man, they ought [...] hold him as a person deserving to be abhorr'd hath of God and all good m [...]n. And that he might shew them, he spake it not from any perturbation of mind, but deliberately, he repeats it again, to fasten it the more upon their minds. From Verse 6. to 10.

2. He endeavours to convince them of their great error in forsaking the Gos­pel preached unto them by him, and undervaluing his Apostleship, shewing them. 1. The integrity he had used in his Ministry. For he did not perswade that men but that God should be heard and obeyed, that so their saith might be founded on divine authority, and n [...]t [...]n humane, nor did he aim at pleasing men but Christ Jesus. For should he now study to please men, as he did in times past, when he was a Pharisee (when to please the high Priest and Jews he persecuted the Church), he could not be a faithful servant of Christ, but might justly be reckon­ed the servant of those whom he endeavoured to please. 2. He sets before them the divinity of his Doctrine, which he assures them was not given him, or taught [Page 134] him by man, nor did he receive it at the second hand, only by tradition; but it was immediately revealed to him by Jesus Christ. And that they might the more readily be perswaded hereof, he tells them, that they cannot but have heard of his former enmity and h [...]stility against the Gospel and Church of Christ before his con­version ^(b), and how he had attained to a great measure of knowledg in that re­ligion which he then p [...]s ssed; and had ability to defend it beyond many of those that were equal in a [...] with him; and how he was as strict a maintainer of the Jewish cust [...]m [...]s, and of the unwritten traditions of the Fathers (which they super­added to the Law), as an [...] man what ever.

Now they could [...], [...]n imagine, that so great a change could be wrought in him by any [...]dinary m [...]ans, but must needs be from God, who (acc [...]rding to the rich [...]s and [...] [...]s his [...]ace), having determined even from his infancy to set him [...]art f [...]r his [...] service, in his due time actually and effectually called him, and illumi [...]d his mind with th saving knowledg of his Son, appointed ^(c) that he should [...]r [...]ch him and make him known to the Gentiles. He shews, that being thus miraculously call [...]d and commissionated to preach the Gospel, he immediately set about it, not consulting with any man living whether he were rightly in [...]tructed in the Gospel, or wh [...]ther he had power sufficient to preach it. Neither went he up to J [...]rusalem to consult Peter, or James, or any of the twelve, that were in­stated in that [...]ff [...] bef [...] him, but went presently from Damascus into Arabia, and there preached the G [...]sp [...]l for three years, and so return'd to Damascus a­gain. After th [...] h [...] w [...]nt up to Jerusalem to see and visit Peter ^(d), but he ab [...]d [...] with him only [...] days, and besides him, he saw no other of the Apostles there, save only [...], Chri [...] [...]insman, the rest (probably) being gone out to preach the Gospel abroad. N was t [...] the truth of what he here delivered, (it being a matter of gr [...]at import [...] and [...] which the success of his Ministry much depen­ded, that these things sh [...]ul [...] [...] [...]lieved concerning him), he solemnly calls God to witn [...]ss, confirming it by a [...]th. After this (he tells them) he preached in Syria and Cilicia, with the approbation of the Apostles and Churches of Judea, that received [...]nd, [...] the Christian faith, who knew him not so much as by f [...]ce, (so far was he [...] being in [...]tructed by them), but hearing of him, and be­ing certified of his wand [...]ful conversion, and how he was turned from being [...] p [...]r­secutor to be a preacher of the Gospel, they glorified God for his grace s [...] extra­ordinarily manifested towards him. From Ver. 10. to the end.