and Gentiles and therefore is it called Jerusalem above not so much from the place where it now is for the Christian Church wrapp'd up in the Swaddling-bands of the Covenant of Grace is now below militant on Earth as from the Fountain and Original from whence it floweth it came from Heaven as John Baptists Baptism did Matth. 21.25 and seeketh after heavenly things Col. 3.1 2 3. This is the Allegory when under the True History lieth hid some sense and signification of higher matters and nobler mysteries The Apostle here argueth from that which was taken for granted among the Hebrews to wit that beside the Historical sense of those Scriptures of the Old Testament there was another Anagogical sense more eminent and spiritual than the literal story This the Rabbins call Midrash Dibre kephullim Verba duplicata words that are Typical be doubled with things that are Antitypical as Moses Maimonides saith As Abraham's Family was then the True Church so undoubtedly the principal Events that did befal that Family were as so many lively Types what should befal to the Jewish and Gentile Churches There is a sweet harmony and similitude betwixt Abraham's Family and the Church of God his Family wherein the Jewish Church was the first Mother with her Children under bondage of the Law answerable to Hagar the Bond-woman who was the first Mother in Abraham's Family and her Bond-children and the Gentile Church was but the second Mother answerable to Sarah yet a Free-woman and brought forth Free Children as she did Isaac under Gospel-freedom and Heirs of the Promise Under these figures are represented the two Covenants the Old and the New which indeed are but one and the same Covenant of Grace if we consider the matter and scope thereof yet is it called two in respect of the time and manner of its Dispensation as appeareth after Sarah and Hagar saith Paul signifie the two Testaments as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strictly taken is rendred and a Testament is properly the Will of the Dead but here in a more general sense 't is taken for the two Covenants 1. That of the Law given upon Mount Sinai which gendred an Off-spring unto Bondage for the Jews served the shadows of many burdensom Ceremonies and that from a naked fear of punishment for the Law did strike a Terrour and a Servile Fear into their Hearts whereof Hagar the Handmaid and Sinai the Mountain signifying both one thing in the Apostles Phrase were a Figure 2. That of the Gospel wherewith that of the Law notwithstanding its differing Dispensation did in its Effect and substance agree as the Law was our School-master to bring us to Christ Gal. 3.24 The Church in her Childhood was put under a Tutor which presupposeth an Authority that is only Temporary and to be grown from manum Ferulâ subduximus the Church is got above those severe Disciplines of Shadows and Ceremonies all which yet pointed to Christ and this Umbrage of the Jewish Pedagogy lasted until Christ who is the Substance of these Shadows came into the World There were indeed some false Apostles in the Primitive Times who would have continued the slavish Ceremonies of the Law in opposition to the Spiritual Liberty of the Gospel such Paul found in the Churches of Galatia who would not only make these two Covenants diverse but also contrary therefore the Apostle writes an Epistle to rectifie this mistake saying These things are Allegories Types and Figures shadowing out that one great Truth contained in the Covenant of Grace 'T is true the Covenant of Works made with Adam before the Fall and the Covenant of Grace made after the Fall be two distinct and contrary Covenants For though they do agree 1. In having the same Author God 2. The same Parties God and Man 3. The same End Gods Glory and Mans Good 4. The same Tenure both after a sort be Conditional though their conditions differ not Absolute Yet these two Covenants do differ much As 1. In their Terms Tenure or Conditions the former requires performing the latter believing Do and live saith the first Live and do saith the second Gal. 3.12 and Acts 16.31 Do this and live saith the Covenant of Works Believe and be saved saith the Covenant of Grace yet as the former requires a Faith in the Creator though it knows no Redeemer The Jews professed that they believed on God John 8.41 and Christ acknowledg'd it John 14.1 They believed God loved Man as Created Holy and continuing in that Holiness whereas the Faith of the Gospel is that God loveth lost Man a Sinner in his Saviour Tit. 1.1 2. So the latter Covenant requires Works Tit. 2.11 14. and Mat. 5.16 though it be a Covenant of Grace and not of Works as the matter of our Justification as performed by our own strength and as preceeding a Legal Faith believing God will love me unto Life because I have Works first as the ground of this Faith whereas the Grace of the Gospel requires Faith first and then Works Tit. 3.8 Let them which believe be careful to shew forth good Works First live to wit by Faith and then do this is the Obedience of Faith so called Rom. 16.26 See that you have then a working Faith whereas 't is the usual saying and sentiment of the most and best Divines that Faith is the Condition of the Covenant of Grace For a right understanding of this Notion mark well these following Considerations The first is The Covenant of Grace is a Free Covenant 't is a Covenant of Free Grace both in the promising and in the performing part as Free Grace did from all Eternity purpose and propose it so the same Free Grace doth in fulness of time perform and accomplish it There was no Obligation on Gods part to propound a second Covenant to faln Adam after he had forfeited the first but this Covenant did flow freely from God ex gratiâ misericordiae out of his most gracious and condescending Mercy after the Fall as the other did ex gratiâ Favoris out of Amicable Favour and Friendship to his Creature before the Fall both were freely given and both in Paradise To Adam under his double capacity No Man can maintain the Dominion and Soveraignty of God that asserts an Obligation on Gods part in any Overtures to his Creature before he bind himself firm thereto The great God is no way Debtor either to Persons or Things until he make himself so first by his own free and gracious Promise The second Difference betwixt the Covenant of Works and of Grace is the latter was made with a Mediator but the former without one for then there was no disagreement betwixt God and Man before the Fall but after the Breach was made by Mans first Transgression there stood need of a Mediator and Christ is call'd the Mediator of the New Covenant Heb. 9.15 and 12.24 Before sin entred God and Man were one and in unity Hence the Apostle
though he stayed among them but two days then verse 43. for he had forbid his Disciples to Preach in any City of Samaria which was no obliging Law to himself Matth. 10.5 because the fuller Calling of the Gentiles whereof this was only an Earnest was reserved to after times when the Partition Wall was broken down then did the Lord at his Ascension direct his Disciples to be Witnesses of him in the Cities of the Samaritans Acts 1.8 which was now done c. Thus have we dispatch'd the first particular to wit The Doctrine of this Deacon Philip in its Efficacy at this place and time Occasion will be offered to inlarge upon it in the sequel c. The second particular is Philip's Auditors after this Effect They were of two sorts 1. The False and Hypocritical who was Simon Magus verse 9. And 2. The True and Sound Auditor beside those Samaritan sound Believers and that was the Ethiopian Eunuch verse 27 28 c. First of the first and false One 1st Simon Magus is described 1. By his Countrey he was a Samaritan verse 9. It may easily be supposed that this Instrument of Satan must needs be a strong Impediment to the Success of Christ's Gospel in Samaria having such a strong Satanical Samaritan in the very Bowels of it 2. By his Condition or Occupation how he led his former life in exercising Magical Inchantments bewitching the whole City with his Sorceries insomuch that this Conjurer carried the Citizens generally out of themselves as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so that they were more his than their own driving them into an amazing Extasie and affrighting them as if he had been one of the Heathen Gods verse 9 10 11. Having by God's permission and by the Devil's power wrought wonders among the People this was a mighty disadvantage to the Entertainment of the Gospel had not Christ been stronger than this strong Man to disarm him c. Luke 11.21 22. He is described 3. By his Manners or Behaviour 1. While his Hypocrisie was covered he takes upon him to believe with an Historical Faith only and is baptized v. 12 13. 2. When it was discovered even by the Sorcerer himself by bidding Money wherewith to buy the Holy Ghost for which 3. He was reproved by Peter for a Rotten Professor c. The Remarks hereupon are these 1. A Rotten Heart may go far in Reformation yet be in the gall of bitterness c. 'T is said here Then Simon himself believed also Acts 8.13 yet was in the bond of iniquity verse 23. N.B. He had only the Faith of Devils who believe their Doom shall be denounced against them to their Eternal Torment at the last day which belief makes them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frisk and tremble James 2.19 They give their bare Assent that there is a God to judge them so Simon did assent with his head but he believed not with his heart Acts 8.37 and Rom. 10.9 His Faith was only Historical believing it to be true that Christ indeed did many Miracles and was really Raised from the Dead c. He only took upon him to believe it was not given him of God whereas Faith is God's gift to us Ephes 2.8 and not to be taken up by us at our pleasure therefore was it not the Faith of God's Elect Titus 1.1 but a Tempory Faith only which serveth to breed Horrour as the Historical doth in Devils yet is but a meer flash in Hypocritical men and thereupon soon dwindles away Notwithstanding this Historical which was but Hypocritical Faith and his seeming Repentance professed verse 25. pray for me c. yet was he still in the State of sin and all his pretended Profession was as bitter to God's pallate as is the flesh of any creature corrupted with Gall to ours Deut. 29.18 32.32 He was yet fast bound like a Bondslave of Satan in the irrefragable Bonds of his own Hypocrisie Ambition and Avarice The second Remark is Hypocrites shall sooner or later be detected some men's sins go before hand to Judgment and some men's sins follow after no putrid Hypocrisie can be forever hid 1 Tim. 5.24 25. N.B. The great Judge of the World keeps his Petty-Sessions often in this life letting the Law pass upon some few reserving the rest till the great Assizes of the last Judgment Some men's sins are discovered and punish'd in this life before their persons appear at God's Tribunal In the discovery of Simon 's Hypocrisie there is the Occasion and the Manner thereof to be considered N.B. 1. The Occasion when the Apostles at Jerusalem heard that Samaria had imbraced the Gospel by Philip's Ministry they sent Peter and John those two Pillars of the Church Gal. 2.9 as their Embassadors to confirm Philip's Doctrine and to constitute a Church there by their Apostolical Authority yea and to confer upon some men not on all nor on the Women who were Believers also verse 12. those extraordinary Gifts of Teaching Healing c. Acts 2.38 which was done only by the Apostles and not by Philip's Prayer and Imposition of Hands Acts 8.14 to 18. N.B. They all that believed had received the Saving Grace of the Holy Ghost saving this unsound Simon but none of them the extraordinary Gifts c. which were given for confirming this New Tender Church of the Samaritans This was the Occasion N.B. 2. The Manner of Simon 's discovering his Hypocrisie was when he saw those Gifts were conferr'd by Imposition of Hands he offers a price to purchase this power Hereby this Notorious Hypocrite discovered himself having taken a Profession upon him and counterfeiting that he believed only for base ends to wit both that he should not be deserted by his own Disciples who now were won over to Philip's Doctrine and also that thereby he might procure a power of working Miracles when he saw the Apostles had done far beyond what he was able to do verse 18 19. N.B. The unsoundness of his Soul and baseness of his Spirit appeared in his having such low estimations of the high things of God as if they were purchaseable by perishing Metals and as if these things of God had been vendible here as after was said to be at Rome where Simon 's Statue stood with this Inscription Simoni Deo Sancto in Claudius Caesar's time and where 't is now become a Proverb Romae omnia Venalia All things at Rome are soluble and saleable so Mantuan their own Poet testifieth c. N.B. And 't were well if the Sin of Simony were not found in other places as well as in Rome betwixt covetous Patrons and a corrupt Clergy so Crucifying Christ afresh between two Thieves Benefices being bestowed saith he non ubi optime sed ubi quaestuosissime to him who will give the most for them not who best deserve them As if a man should bestow so much Provender on his Horse because he is to Ride upon him c. It was Judas's
started by that Do-evil contracted the Devil bred no small dissension and disputation which caused that most Meek Apostle Paul who was willing to become all things to all men to undertake an holy war against them that would Introduce Circumcision into the Christian Church because he could not become sin to any man verse 2. nor could he abate one Inch of the purchase of Christ which was so perfect in it self in order to Salvation that it needed no Eeks or Addittions to it out of the Ceremonial Law Therefore alloweth he not of any works of the Law to be an Ingredient into our Justification and Glorification but he must have the free Grace of God in Christ to be all in all Col. 3.11 N.B. Besides He well knew that the retaining still of Circumcision would have rendred Christ and his Gospel less acceptable among the Gentiles and also have kept possession for all the other legal ceremonies and their Re-entring amongst them for the Circumcised person was obliged by his Circumcision to observe them all Gal. 5. verse 3 4. there being the same reason for the one as for the other This was that which moved this Meek man to contend so earnestly for the Faith of the Gospel as Jude v. 3. being well assured that every small parcel of Divine Truth is pretious none of the least filings of Gold are to be carelesly cast away Oh how Zealous was mild Paul therefore in this Case Gal. 1.7 and 2.5 and 5.12 He wished that those troublers non modó circumcidantur Sed abscindantur not only to have their praeputium or foreskin but their very persons cut off to trouble the Church no more N.B. When these false Apostles pretending the Authority of the Church at Jerusalem for the maintenance of their Heresy had greatly disturbed the peace of the Church at Antioch the Church sends Paul and Barnabas who had chiefly the ministration of the Gospel among the Gentiles from Antioch to Jerusalem that the Apostles of Christ there might decide the Controversy which those Apostles of Satan had started in this New Constituted Church N.B. Humble Paul for he had learnt of his Saviour both Meekness and Humility Matth. 11.29 could be content here to be only a Messenger of this New-Church tho' he was nothing Inferiour even to the chiefest of the Apostles 2 Cor. 12.1 willingly Submitting to the Judgment of those Apostles that were then at Jerusalem hereupon he with Barnabas and other Companions undertake the Embassage who were brought on their way by the Church verse 2 3. not only to shew their due Veneration and Respect to them but also that there was no Dissension betwixt them and the Church which sent them as their plenipotentiaryes to treat about a remedy upon that Emergent mischieuous Scruple and that therefore these were the Ambassadors of Antioch and came not on their own Heads N.B. So they passed thence through Phaenice and Samaria declaring the Conversion of the Gentiles to the brethren in those places who when they heard how the Gentiles were brought from darkness to light and from the power of Satan to the ever living God Acts 26.18 This caused great joy to those believers for nothing can more rejoyce the heart of a gracious man than the hearing how heathenish Souls are brought â—â—â—e to God and the Increase of the Kingdom of Christ Thence they came to Jerusalem when they had filled Samaria with this second Joy added to that first Acts 8.10 where they were received with all respect and reverence verse 4. Acts 15. for their great labour in the Lord's Vineyard among the Gentiles Acts 14.27 N.B. Paul and Barnabas who had been imployed in the Ministry of the Uncircumcision made their application peculiarly to Peter James and John who were the Ministers of the Circumcision first in private the other Apostles being gone to preach the Gospel in all probability to other parts of the World The result of this private conference was that the three of the Circumcision did kindly concurr with the two of the Vncircumcision without either detracting from what they had done already or super-adding any more things to be done by then hereafter And all was well concluded betwixt them that as the Three should mind their Ministry among the Jews so should the Two among the Gentiles requiring only that the poor of the Circumcision must be charitably remembred by those of the Uncircumcision N.B. Notwithstanding this Amicable Agreement betwixt the three and the two in private The Zealotes for the Mosaick Ceremonies in the Church at Jerusalem who abetted the opinion of the necessity of Circumcision would not be so satisfied but the matter of Controversy must come to a publick Canvasse So the Elders and Brethren met together with the Apostles in a Solemn Synod to debate the point Acts 15.6 12 22 23. The debates that were principal in this Christian Council are Three to wit First That of Peter who defending the cause of Paul and Barnabas Argueth from particulars instancing in the Conversion of Cornelius to an Vniversal namely the Justification of all the Gentiles His Syllogism consists of three Logical parts 1. His Major proposition is There is but one and the same manner of Justification toward all men 2. His Minor is Cornelius with his whole Family was justified without Circumcision which he fortifies by declaring that this was done by the Command of God ver 7. and that God had given his Testimony for approbation in giving them the Holy Ghost so their Justification was evidenced by their Sanctification ver 8. putting no difference betwixt Jew and Gentiles but purifying their Hearts by faith as well as ours having broke down the partition wall c. ver 9. Then 3. Follows this conclusion from these two premises namely that therefore justification cannot come by the works of the Law which was an intolerable and an inefficacious Yoke ver 10. but by the grace of God the Father through faith on Christ the Son by which way all the Patriarks Prophets and the Holy Progenitours were saved ver 11. Thus Peter proposeth that he would have none of Moses's burdens imposed upon the Gentiles because in a word he himself had seen the Gentiles to have been made partakers of the Holy Ghost in as free and full a measure as ever any Jews had been who were formerly the most Mosaical c. The second Speech made in this Council was that of Barnabas and Paul who affirmed that they had seen the same Divine Testimonies in the Justification of the Gentiles so they confirmed the Proposal of Peter by declaring what Miracles and Wonders God had wrought by them among the Gentiles verse 12. which was an Evidence God was pleased with their Ministration among them therefore the Gentiles being as eminent in Gifts as any of the Jews what could these Mosaick Ceremonies add to them and what need was there to trouble them with such Observances N.B. The third Speech in this Council was
the power of impiety may consist together in the same person N.B. When this holy Apostle Judas not Iscariot the Apostate who cryed how is it Lord that thou manifests thy self to us and not to others in the world chap. 14.22 had stirred up these Christians of his day to contend earnestly for the faith c. ver 3. which was then opposed by seducers crept in among them ver 4. such as the Gnosticks who gave themselves up to all manner of prodigious pollutions c. At that time in whose stead the Ranters c. Are started up in our day who are likewise filthy dreamers defilers of the flesh c. ver 8. this Scripture-expression is sadly fulfilled before our eyes the Apostle proceds to declare the certainty of those seducers destruction not only from former examples as before but from the likeness of their sins with those which God had punished in sinners of old verse 8 9 10. Then he amplifies his conclusion saying woe to them they shall all likewise perish ver 11. as Cain Balaam and Korah c. did and then he illustrates the sin of those seducers by five elegant comparisons comparing them 1st to spots 2dly to clouds without water c. 3dly To decayed Trees ver 12. 4thly To raging waves of the sea c. and 5thly To wandering stars c. ver 13. After all this the Apostle urgeth another argument to certifie the destrctuion of those seducers adding a third branch to his two former both of examples and of comparisons namely the prophecy of Enoch ver 14 15. which was likewise of the most ancient date as all his examples were because ancient things have the most of Veneration in them 1 Chron. 4.22 In this ancient and infallible prophecy of Enoch Jude declareth the lost estate of those Apostates at Christ's coming to judge sinners ver 14 15. and then he applyeth it to to them ver 16. shewing that these seducers were the same ungodly persons which Enoch had described and therefore such as are liable to the Judgment threatned Lastly this Apostle having dispatched the doom upon those Hereticks he returns to exhort those Christian Jews whom he had spoke unto in the preface ver 1 2 3. 1st That they beware of such seducers alledging the warning words of those Apostles who wrote before him to wit Paul in 2 Tim. 3.1 2 3 4. and Peter 2 Peter 3.2 3. who both of them foretold the carriages and condemnation of those pestilent persons verse 17 18 19. 2dly He exhorts them to an edification on their most holy faith verse 20. 3dly To a Supplication in the holy Ghost Ibid. 4thly To a Conservation of themselves in the love of God verse 21. And 5thly to an expectation of the coming of Christ Ibid. In all which Jude directs them to the right means of perseverance both as to those two blessed duties to wit conference and prayer and as to those two blessed graces namely Love and Hope intimating that it is not enough to get grace but we must be careful to keep it that we leave not our first Faith 1 Tim. 5.12 nor lose our first love Rev. 2.4 but do our first works of obedience verse 5. having our last works to be our best verse 19. and not decline as David did in his old age 2 Chr. 17.3 who then fell into foul sins of adultery and murder Now the Apostle having done his directions in those duties that concern themselves he directs them in their carriage towards others even to the very Seducers verse 22.23 to be gentle to the simply Seduced 2 Sam. 15.11 Gal. 6.1 but rough to Rebellious Ring-Leaders Tit. 1.11 and 13. Lastly he ends in a Doxology verse 24 25. Praying that God may keep them c. Note well Some do Question the Pen-man of this Epistle Objecting First Because he gives not himself the Title of an Apostle Answer Nor doth James call himself so James 1.1 Nor doth Paul style himself an Apostle in four of his Epistles to wit to the Philippians to the 1st and 2d of Thessalonians nor to Philemon Objection the 2d This Pen-man Ranks himself after the Apostles verse 17. Answer Tho' his writing this Epistle was indeed after the writing of the other Apostles in point of time as above yet this degrades him not in his Office and Authority Objection the 3d. He speakes both of a Contention about Moses's Body and of Enoch's Prophecy neither of which are found in Scripture-Record Answer 1st As to that about Moses the Substance of it is Recorded Deut. 34.5 6. and tho' the other Circumstances were but Jewish Traditions therefore doubtful before yet now the holy Spirit in Jude makes them undoubtedly true as is done to the names of these Magitians that opposed Moses whom Paul calls Jannes and Jambres 2 Tim. 3.8 So Moses's quaking at Sinai Heb. 12.21 And Jacob's worshiping on the top of his Staff Heb. 11.21 And Joseph's being laid in Irons c. Psal 105.18 none of these Circumstances doth the Scripture mention in their proper places yet now are they all Sanctified as well as certified by the Pen-man of the Holy Ghost and have put upon them the stamp of Divine Authority Answer the 2d As to Enoch's prophecying c. tho' that was but a Tradition yet the same may be said of this as of the former moreover that Enoch preached to the old world of the final day of Judgment is here made Authentick and now is put into Sacred Canon Some say that Enoch wrote it and his Book saith Tertullian was kept by Noah in his Ark tho now lost but 't is more probable he only preached it and not wrote it for undoubtedly Moses was the first writer seeing Christ began at Moses c. Luke 24.27 had Enoch wrote a Book before Moses surely our Saviour would have begun there Learned Rivet affirmeth that Jude had a Special Revelation to assure him that this Prophecy quoted by an Apocryphal Author did verily come from Enoch Objection the 4th This Epistle seems to be only a Transcript from 2 Pet. Chap. 2. Answer 1st Tho' that 2d Chapter of the second of Peter carry a great congruity with this Epistle of Jude in respect of its substance as it is a disswasive from Apostacy yet there is so much disparity and difference in circumstances as do plainly discover this is no Transcript from that c. Answer the 2d Why may not the holy Spirit dictate the same truths to several Pen-men at several times to be declared to several persons c. Ans the 3d. Upon this account of likeness as before the prophecy of Obadiah may be rejected because the same matter is mostly found in the prophecy of Jeremiah So Ps 60. is Mostly the same with Psal 108. and so is Psal 14. the same with Psal 53. and so it may be said of many other Scriptures Paul wrote the same relative duties both to the Ephesians and to the Colosians Answer
carnal Cardinal in France I would not lose my part in Paris for my part in Paradise for indeed no such wretch could have any part at all in Gods Paradise no such dirty Dog shall ever tread upon that Golden Pavement Revel 21.21 and 22.15 Observ 4. Carnal Worldings will be wiser than the most wise God This Worldly Muck-worm Reasons and Resolves here as if the Father of all the Families both in Heaven and on Earth Eph. 3.15 would have undone his Family by a displeasing precept he makes himself wiser than God who sets the solitary in families Psal 68.6 and preserveth them in that state by his providence which can never be contradictory to his precept nor his precept to his providence Yet thus he Argues Should I Marry Ruth Alas she is a poor Widdow and brings no Addition to my Estate and then the Old Woman Naomi must be maintained too which will be a double charge yea further she being Young may fill my House with Children so weaken my Inheritance when divided into many Streams or if she brought him but one Child he would want an Heir to bear his own Name but Mahlons that was deceased it must bear and so he should beget a Child upon another Mans-bed and therefore he thought to obey God who blesseth those that obey him would blast his Patrimony and thus with his carnal Reasonings and for Worldly Respects he dispenseth with his Disobedience to the express Law of God Deut. 25. ver 5 6 7. Whereas 't is our duty to see always better things in Gods will than in our own and to believe Wisdom where we cannot behold Love V. 7. Now this was the manner in former time concerning Redeeming Here the Rites of Redemption or Alienation of Lands are Related bearing some Resemblance with those prescribed in Moses's time Deut. 25. yet with difference Hence Observ 1. Old Custom is of great Authority with all People Custom is not only a Second Nature but 't is also a prime Law to many as Tully said those Customs I received by Tradition from my Ancestors Nullius unquam me Movebit Autoritas no Authority shall ever remove me Mos which signifies custom is called Magnus Trium literarum Tyrannus a mighty Tyrant of Three Letters that mightily prevails every where as amongst those Barbarians that have a custom of throwing stones one at another once in the year and this custom they cannot be persuaded to lay down because they received it by Tradition from their Ancestors But Jeremy tells us The Customs of the People are vain Jer. 10.3 old customs without a consonancy to the Truth and Word of God Joh. 17.17 are but mouldy errors So then the Jus Consuetudinarium cryed up by the Romanists ought to be Abandoned in as much as it Agrees not with the Truth To make custom the chief Magistrate or Law of our Life is to make our selves no better than dead Images that are moved and carried on upon the Wheels of custom Observ 2. Succession of time is very apt to alter primitive Institutions Here some alterations were crept in since the appointment of Moses in Deut. 25. for there the Widdow refused by the next Kinsman complained to the Elders of the injury offered her but here Ruth makes no such complaint There The Woman pull'd off his Shoe but Here The Man pulls off his own Shoe himself and gives it to his Neighbour the Goel or Redeemer There she Spits in his Face to disgrace him But here no such matter is done save only his delivering the Shoe to Boaz whereby he renounced his own Right so much as to tread upon that Land without sufferance and resigned all up to the Redeemer Thus Alterations from the first Institution and Innovations are very apt to creep in upon us in Matters of Religion Our Lord saith non crat sic ab Initio it was not so from the beginning Mat. 19.8 This was a Testimony in Israel That is it was entred upon Record that the Redeemer should ever hold his Right to the thing redeemed They made sure Bargains for the Earth Hence Observ 3. If Earth much more Heaven should be assared Oh what sure work was made about Anathoth's Field Jer. 32. See v. 9. more of this V. 8. So he drew off his Shooe This was for confirming the Bargain according to the custom of the Countrey in giving Possession by Turf and Twig or by Sod and Straw laying them upon the Deed or Evidence c. Hence Observ 1. To put off the Shoes of our Defilements is a Blessed Evidence of an Holy Resignation of our selves to God Thus Moses was commanded to put off his Shoes Exod. 3.5 And thus was Joshuah also Josh 5.15 not so much because they stood upon Holy Ground as that both of them must design themselves to an Holy God Oh that we could do so inasmuch as that Ceremony of Spitting in the Face of this Refusing Kinsman was either omitted or remitted yet the Bargain was firm in Israel From hence arises Observ 2. Religion may be firm and right Religion without some Ceremonies As this Bargain was a right and firm Bargain without that Ceremony for either it was become Obsolete and out of use or Ruth referr'd the whole concern to Boaz. Oh it were an happy thing if the Worship of God were now accounted a right and firm Worship of God without being so cloathed and clogged with so many Ceremonies over and above the nakedness and simplicity of the Gospel N. B. 'T is pity they should be called but indifferent to Salvation yet be accounted so necessary to preferment Those indifferent things must not now either be omitted or remitted though they have been for some time out of use but are imposed as necessary things though not mentioned amongst such Acts 15.28 whereby they lose the very Nature of Indifferency V. 9. Ye are Witnesses this Day 'T was Boaz's care to make his new Purchase with good assurance Caveat Emptor the Buyer must take heed that all be right fast and firm Thus Abraham did in his purchase Gen. 23.16 Those were fit Witnesses because they were Eye-Witnesses of the Bargain and Ear-Witnesses also Hereby he provided for his own security and for the quietness and peace of his Posterity also who otherwise might have been dispossessed of it 'T was therefore an act of great prudence and shall not we be as prudent for Heaven that purchased Inheritance so call'd Eph. 1.14 as Abraham was of his Purchase if we be the Sons and Daughters of Abraham Thus Jeremy as before made sure work by Evidences both Subscribed or Signed and Sealed and Delivered before Witness yea and two Copies for preventing Quarrels and after-Claims Jerem. 32.9 10 11 12. Men love to be upon sure Grounds in things that are Temporal Oh that they were as wise in things that are Spiritual and Eternal V. 10. Moreover Ruth the Moabitess have I purchased c. And 't was a good Purchase even the best
they sent their Satanical Tools the Scribes and Pharisees from Jerusalem into Galilee to him to intrap and oppose him and to make a Party against him not unlike those that came down with a Commission to accuse Paul Acts 24.1 2 c. Thence began their Contest with Christ about Traditions c. Mat. 15.1 2 c. and Mark 7.1 c. These Pharisees pretended to be Princes of Sanctity as if they had attained the perfection thereof only and the Scribes cryed themselves up as Princes of Science monopolizing as it were the Key of Knowledge to themselves Luke 11.52 and Jerusalem was the Seat Principal both of the Priesthood and of the Kingdom therefore was this Conspiracy against Christ as David calls it Psal 2.1 c. so much the stronger as coming from that honourable Metropolis by the hands of such honourable Messengers for the Jews were made to believe if but two persons could go to Heaven the one must be a Scribe and the other a Pharisee The Remarks upon this Disputation are these 1. 'T is no new thing that corrupt Church-men do oppose Christ yea such as are most eminent of them even those may be lewd as well as learned and hypocritical Night-Birds that cannot bear the Light but do even as Batts beat against it c. Thus those Scribes and Pharisees would direct the Disciples and pervert them from following Christ The 2d Remark is Those eminent Hypocrites are fair in their pretensions while foul in their intentions Thus here they come to Christ as friends privately to tell him of his Disciples fault and seem so tender as not to tell of it publickly before the multitude yet sought to crush Christ's Credit thereby c. The 3d Remark is Nor is Non-conformity as to Humane Inventions which want Divine Institutions to be wondred at now seeing Christ's own Disciples were charged as guilty of it in transgressing against Tradition and the Authority of Antiquity c. The 4th Remark is Superstitious Formalists will plead Tradition against the Truth As those did here so do our New Pharisees now for the Old ones are fled and hid in the Popish Doctors as the Philosophers fled and hid themselves in the Hereticks as Pharisaism preferr'd their own Traditions above God's Word accounting it as great a sin to eat with unwashen hands as to commit Fornication So Papism deems the defacing an Idol worse than killiâ—â— a man eating an Egg c. in Lent c. than commiting Incest and for a Priest to have one Wife than ten Whores chusing rather to life by their own lusts than by God's Law c. The 5th Remark is Answers may be returned by way of Recrimination provided it be without mixture of morosity as here Christ doth not excuse his Disciples by saying that Civil Action of Washing we must not make an Holy and Religious Action as you do but accuses them of a greater fault in their wilful breaking God's Moral Law while they so zealously cryed up their own Traditions as if any Humane Authority could give a dispensation from the duties of it c. The 6th Remark is Zeal for Humane Ceremonies especially when attended with a negligent disrespect to Divine Commands is a plain and palpable evidence of Hypocrisie Our Lord calls the Pharisees Hypocrites for this c. The 7th The fountain of polluting a man's actions is the heart and not the mouth therefore Christ tells the multitude when these Hypocrites would not be healed this great Truth Mat. 15.10 c. intimating that the Pharisees were more defiled with those slanders which came out of their mouths than his Disciples could be by putting meat into their mouths with unwashen hands therefore were they plants to be plucked up designed for detection here and for destruction hereafter And so are the new Pharisees doomed likewise CHAP. XXIII NOW when Christ was wearied with the Jews Perverseness he turns himself to the Gentiles according to Acts 10.46 yet did he not that which he forbad his Disciples to do Mat. 10.5 Go not into the way of the Gentiles though that was no obliging Law to the Law-maker himself as it was to them but he only withdrew out of the Country of Genesareth and those Cities of Galilee into the parts of Tyre and Sidon there to hide himself in those antiently utmost Borders of Canaan from the Outrage of the inraged Pharisees c. as also to intimate that the Rejection of the Jews and the Reception of the Gentiles were approaching Mat. 15.21 c. and Mark 7.24 c. where the History of the Canaanitâ—â—h Woman is more briefly related than by Matthew yet in more various circumstances The Remarks of this History are these 1. As we should not take offence caustesly so nor must we give offence carelesly Christ will not give here in his Recess any occasion of cavils or quarrels to his followers who might object Dost thou go to the Gentiles which thou forbids others to do Therefore 1. Christ went not into those Gentile-Cities of Tyre and Sidon as appears from Joel 3.4 What have ye to do with me O Tyre and Sidon and from Mat. 11.21 Christ did no mighty works there but only into the Borders and Confines of that Country call'd Phaenicia which contained those Cities that Solomon gave to the King of Assyria who call'd them Chabul or dirty places lying in the Moorish Ground of Galilee 1. Kings 9.11 12 13. so that these Confines of Tyre so call'd Mark 7.24 did antiently belong to the Land of Promise as its utmost limits 2. Mark saith he went not thither to Preach the Gospel to the Gentiles which work he reserved till after his Passion and Resurrection but rather to hide himself from the malicious hands of the obstinate Jews c. And 3. This Gentile-Woman did come to Christ he went not to her yet she judged it inhumanity in him to give a repuise to her who voluntarily and from necessity came to him he received her as he had done the three Wise-men from the East for condemning the Pharisees perfidiousness by the Faith of this Female-Gentile The 2d Remark is Wheresoever any lost Sheep lay thither the great Shepherd resorteth to seek them out and to save them yea sometimes gives them hearts to seek out him as Isa 65.1 c. and as here Though this Phaenician was the Seat of the Remnant of the Cursed Canaanires who could not be driven out from the Tribe of Ashur c. Judg. 1.31 32 c. who used the Creek Tongue after Alexander and the Kings of Syria had conquered it therefore Matthew following the old Custom of the Hâ—â—rews calls this Woman a Canaanite Mat. 15.22 but Mark calls her a Greek Mark 7.26 not so because of her Birth or of her Language which rather was Syriack upon which she is also styled a Syrophaenician but both by Conquest as above and because the Jews branded all the barbarous Nations that belonged not to the Commonwealth
and Intention being resolved before hand to have Christ's Life yet will they proceed against him in a Judicial manner and in a Form of Justice under colour of Law pretending to Act. Impartially in this Process though intending nothing less for under this plausible pretence they Condemn the Innocent proceeding upon these three points 1. They Examine Christ 2. They produce Witnesses against him 3. They Adjure him to tell them who he was Of these in order 1. Whereas some Plaintiff should have stood up as the Accuser or Solicitor for Justice but none appearing the Judges themselves began to examine him of his Disciples and Doctrine thinking thereby that seeing they had no Just Crime to six upon him before they had apprehended him they might now pick out some seeming matter out of his Answer to their Interrogatories At the least to have proved him a False Prophet for contradicting Moses and the Prophets with his New Doctrine But he who was the Wisdom of God answers so Wisely as quite cut off all occasion of Advantage from his words for as to his Disciples he discovereth them not though he might have said one of them through your Means hath betraid me and fled but because he could say no more good of them he chuses rather to say nothing at all N. B. Note well would to God we could learn from him to deal thus with our Followers c. But as to his Doctrine he defends it by Appealing to his Common Auditors who heard him Preach publickly in the Temple and Synagogues John 18.19 20 21. N. B. Note well Thus Truth is bold and barefaced He mattered not if they asked his Adversaries while Heresie whereof they sought to accuse him hides it self and loaths the Light and hereby he kept the Bandogs off at staves end N. B. Note well This may teach us that though we should be ready to give an account of the hope that is in us 1 Pet. 3.15 Yet when called to it before catching and cavilling Adversaries we need say nothing of our Doctrine in particular but answer in general Terms as our Lord did here and as Paul did notably after Acts 23.6 Least we intangle our selves thereby and give any advantage to the Adversary for new Accusations out of our Answers c. 2. They Suborned false Witnesses against Christ Matth. 26.59 60 c. When he was thus Convented and Indited in this Spiritual Court with all Injustice Imaginable yet so shameful in it self is an unjust Process that these Monsters of Malice must pretend a Form of Justice and produce their Witnesses c. and though they were notoriously guilty of Injustice yet did they shun the seeming guilt thereof by Rejecting their Witnesses when they heard them disagree in their false Testimonies and like the Babel-Builders whose Language God confounded those must be laid aside and others are sought that were better Instructed Those Remarks arise here 1. They sought those Witnesses not as if these Judges of the Court had leisure to rise from off the Bench at that time to seek them but the Priests had so prepared their matters that something might be picked up out of the Mouth of their Witnesses which might do the Job for Condemning Jesus These mercenary Men would Swear what their Masters would impose upon them being meerly moved by the Favour and Authority of their Imposers 2. 'T is not mentioned in Scripture what those Knights of the Post Swore against this Innocent Lamb probably it was that he destroyed the Law had prophaned the Sabbath pardoned Sin forbid Fasting was an Enemy to the Tradition of the Elders c. 3. This corrupt Court Suborned their Witnesses as was done by them afterwards against the Protomartyr Stephen Acts 6.11 Not only hireing them to Swear but also putting words into their Mouths as well as Money into their pockets what they should say in their swearing work they taught their Tongues to speak lyes Jerem. 9.5 This they had learned from the old Manslayer the first Lyar and the Father of Lyes John 8.44 Though the Devil did but Equivocate to our first Parents yet is he called a downright Lyar there and no better than a Cozener 2 Cor. 11.3 4. Those Ecclesiasticks did lavish Gold out of their Baggs in hireing not one Witness only but many some at one time and some at another that by the Multitude of such kind of Cattel they might seem under a fairer gloss to find out the Truth with much pains and care of Inquiry 5. Yet whatever all those Suborn'd Wretches did Witness against Christ out of his Oracles and Miracles is called a false Testimony though they seemed to seek and say the Truth Their Tongues were so divided by the over-ruling Hand of God that one Swore black another white their Testimonies did trip up the Heels one of another Mar. 14.56 And they confuted themselves with their own Contradictions seeing that which is false may contradict that which is false on the other hand as well as that which is true However they none of them Swore home to the Point in the Judgment of the Court to make Christ guilty of any capital Crime insomuch that the Suborners were ashamed of their own Suborned Creatures and Christs Innocency appeared as bright as a Sum beam 6. When the Adversaries best projects do fail as they oft have done heretofore and will do so for the future they are forced to shift their Sails and take new Measures N. B. Note well Queen Elizabeth wrote in a Window at Woodstock while a Prisoner there much alledged against me nothing proved can be Had this been a Court of Justice indeed they would have punished those False Witnesses according to the Law of Moses Deut. 19.16 19 c. 7. When all their many false Witnesses were foundred and confounded with their own Mutual Contradictions so that the Sanhedrim could find no fault still to fix upon Innocent Jesus out of any of their false Testimonies at the last the Devil did help them at this dead lift they found out by their Divelish Agents two Witnesses that must drive the Nail to the Head by a specious Calumniating of Christ about destroying and repairing the Temple which they knew the People so much Adored as none were allowed to speak against it and for this supposed Crime Stephen was stoned afterward Acts 6.13 14. and 7.58 59. These two Witnesses the other many disagreeing Witnesses being all Rejected they hoped would better hang their matters together agreeing in one story and thereby seem to have some more Evidence of Truth Hereupon when the worst of Christs Adversaries could find no other fault in him then were they forced to make that a fault which indeed was none to wit His foretelling of his own death and Resurrection which in Truth was the Evidence of his Deity and the ground of our Comfort These two as well as all the other foregoing are all equally styled by the Spirit of God to be false
proposed and not peremptorily imposed It seems doubtful to the for these following reasons beside what is above said c. 1st Had the one of those Travellers been Peter I wonder why the Evangelist should expresly name the other to be Cleophas Luke 24.18 and not name the Companion of him seeing he upon another occasion mentions Peter by name ver 12. immediately before he speaks of those two Travellers setting forth from the City v. 13. methinks Peter had he been one of them might more probably be named who was not only one of the Eleven but also carried one of the greatest figures among them c. Greater than Cleophas or Alpheus who was but one of the Seventy 2dly 'T is but a mistake to think that those two Travellers upon their Returning told the Eleven that the Lord was risen indeed and had appeared to Simon for then the word would have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the nominative case and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Accusative as indeed it is which Origen not observing as great Grotius noteth was the ground of his misapprehension that those words aforementioned were not spoke by the two Travellers to the Apostles but by the Apostles to them two c. 3dly Among the Ancient Fathers the Authority of Epiphanius may serve as a counterballance to that of Origen the former thought that Nathaniel was the Companion of Cleophas and though both those Sentiments of these two Ancient Fathers differing each from other be gratis Dicta Related without book yet it seems not at all improbable that whosoever this Companion of Cleophas was he must be one inferior to him who was the Father of Three Apostles Matth. 27.56 Mark 15.40 John 19.25 wherein it appeareth that Cleophas and Alpheus are but one man 4thly Beside I do find that men of great note in the Church even of the first Rank of Christ's worthies Doe concurr in ranking this apparition to Peter in the fourth place as Pareus Perkins c. Yea some brings it not in till the fifth place c. I rather Judge it was the fourth for our Lord appeared five times to several persons the very first day of his Resurrection The 1st To Mary Magdalen at the Sepulchre The 2d to the good Women going from the Sepulchre The 3d to the two Disciples going to Emmaus The 4th to Simon Peter The 5th to the Apostles only Thomas was absent now the last of these five must more probably be after his appearance to Peter than before it for these following Reasons 1st From Christ's compassion when he was risen and the command came go tell his Disciples Matth. 28.7 and Peter with the first as Mark 16.7 He is named in particular and none else Behold the tender compassion of Christ towards all his Disciples who were now weeping and wailing together but not as Mary Magdalen did for they wept Mark 16.10 because they had so cowardly forsaken him after they had promised to stand by him even unto Death Matth. 26.35 Christ knew they were upon a serious self-reflection driven into this doleful Dump for their forsaking him therefore comes he off in this Candour and Kindness go tell my Brethren John 20.17 't is a wonder the message was not go tell my Revolters my Runaways c. no this Compassionate Saviour forgets and forgives all because they were now weeping for their committed sin he sends this Sweet message by Mary who was weeping also not for committing the like Sin but because she had lost her dear Lord and could not find him with her best seeking Though the Disciples did not join seeking with their weeping as she did and as they should have done according to those rules or a labora and Admotil manu Invocanda est Minerva pray and ply c. yet are they Brethren still with a sweet Saviour because they repented Matth. 28.10 Though they had foully fallen which may Teach us when we sin out of weakness and not out of wickedness Psal 18.21 our sins of infirmity do not discharge us or divorce us from Christ who hates putting away Mal. 2.16 So they be bewailed disclaimed and to our utmost resisted for the future Jer. 3.1 Prov. 28.13 If Christ's bowels yerned thus over all his foully faln Disciples The 2d Reason then follows more especially to poor Peter whose condition was more deplorable than any of the rest excepting that of Judas who had betray'd him The other had only deserted him but Peter had most execrably denied him For which heinous crime the Lord by a look of love like that of the warm Sun upon a bank of Snow had thawed and melted his frozen heart into tears and tenderness Luke 22 61. So that he went out and wept bitterly v. 62. flevit Mare dum flevit Amarē He wept a Sea while he wept out his sorrow saith Ambrose expletur lachrymis egeriturque dolor His weeping was the vent of his almost broken heart A stroak from guilt broke Judas's heart into despair but a look of love from the Lord brake Peter's heart into repentance unto life Our Lord knew well that Peter above all the rest had plung'd himself into a Sea of sin and misery and could no way swim out to shore or extricate himself out of the pricking Bryars wherein he was involved Therefore because he was most deiected and his case most desperate our compassionate Samaritan comes first to this wounded man who had faln among Thieves that had left him half dead Luke 10.30 33 34. binds up his wounds c. Therefore of all the Apostles Peter shall have Christ's first appearance He appeared not first to Innocent John but to penitent Peter not to his best beloved Disciple but to this Backsliding Renegado yet now returning by repentance but still in a wilderness of profound ploddings and perplexities then Christ comes and speaks comfort to his heart as Hosea 2.14 his beloved John had not Deserted him altogether nor denyed him at all therefore he being comparatively whole had no such need of this blessed Physician as poor penitent Peter had who was sick and sick at heart hereupon we read not of any one appearance Jesus made to John alone as to Peter here Why He loves to comfort those that are cast down which none else can do 2 Cor. 7.6 when there is the greatest Damp upon their hopes and the greatest Death upon their helps when forsaken of all their comforts c. Thus Christ's tender compassion did more particularly commiserate the most deplorable condition of poor Peter and appeared to him apart which he did not to any of the other Apostles alone And this appearance of Christ to Simon was the more signal upon many respects for 1st It was made in special Petro turpissimē lapso to him under the guilt of horrible sin to shew that Christ is the true All-heal our Saviour is a Salve that will heal the worst of Sores and is for Curing the greatest as well
as the least of sinners Christ called saith Chrysostom first the Publican Matthew and after him this perjur'd person Peter omnipotenti medico nullus Insanabills occurit morbus To this almighty All healing Hand no disease though never do desperate is found incurable Exod. 15.26 a King at his Coronation pardons all Crimes great as well as small So did King Jesus here at his Resurrection even a Renegado from Christ and his Gospel is here comforted The weakest and worst of Believers find acceptance with Christ 2dly It was Petro grauissimē vulnerato to him whose conscience was wofully wounded so that a general message as that go tell my Disciples would not be a sufficient Salve to his most grievous Sore He might object against it and say no This message belongs not to me for I have Undiscipled my self by denying my Lord So am now none of his Disciples 'T is now with him as with some sick persons that cannot feed themselves but must be fed by another hand with a Feather put particularly into their Mouths so Peter must have a message to himself by name a special and Individual Application Mark 16.7 3dly It is Petro acerbissimē dolenti to him Weeping Bitterly Luke 22.62 He was now a double Mourner 1. For his Sin And 2. For his Loss He had not only lost his Lord but he had heinously Sin'd against him before he lost him how to look his Lord whom he had so notoriously abiured while he was living in the Face he knew nor should the Women's report prove true that he was raised from the dead So that he was like the Incestuous Man 2 Cor. 2.7 ready to be swallowed up of over much sorrow had not Christ been seen in the Mount in the very Nick of time as he had before saved him with his hand when he was sinking in the Sea Mat. 14.30.31 4thly It was Petro maxime Scandaloso to him must Scandalous This rock as Petra signies was becaome Rock of offence a reproach to Religion but Christ had smitten this Rock as he did that Rock in Horeb Exod. 17.6 and made the sweet Waters of Gospel Repentance to stream forth hereupon he was accepted N.B. Teaching us whom Christ takes fora Son we must take for a Brother go tell my Brethren Peter was a Brother still such as return with the Prodigal ought to be received God and Angels receive them the Ears of the penitent is the wine of Angels much more we ought to receive the penitent c. And if both the messenger and the message be well considered the effect thereof must be for more humbling of Peter as well as comforting him that he might be the better prepared for this comfortable appearance For 1st The messenger of this go tell my Brethren c. must be Mary Magdalen John 20.17 what could the Disciples think of this Singular Dispensation of Christ's sending one who had been a great sinner as his messenger to them They could not but thus reason among themselves Alas our Lord hath appeared to this Mary and hath not appeared to us he hath Judg'd us more unworthy than he doth this Woman of the presence of his glorified Body because we have so foully forsaken him when she clave close to him both Living and Dead c. If they all argued after this sort how much more must poor Peter make sorer and more severe reflections upon himself who had not only forsaken him but also denied him and that with Oaths and horrible Execrations Now when Peter was duly truly and throughly humbled then comes Christ to comfort him with his appearance to him This was Cod's method with Elijah 1 Kings 19.11 12. God humbles him with a Whirlwind with an Earthquake and with terrible Fire then came the soft and still voice Thus Christ dealt with Saul when he changed him into Paul he humbles him with an Astonishing Light knocks him down to the ground and smote him with blindness and then calls him to be a chosen vessel c. Acts 9.3 4 8 9. Thus also Christ deals with many Christians c. 2dly If the message go tell my Brethren and Peter with the first that I ascend to my Father and your Father to my God and your God John 20.17 Mark 16.7 and Matth. 28.10 Oh how amazing must this message be to them all especially to poor Peter for his deeper guilt Oh matchless mercy an unparallel'd mirror of Divine commiseration Deserters are Disciples yea Brethren still though they had forsaken Christ Christ will not forsake them yea Peter the Denyer is yet courted as a Brother Christ covers all with an hand of love and both his and their sins are as readily remitted by him as if never committed against him They are his Brethren still that is partakers of the same glory and immortality with himself that they might be assured hereof He adds I ascend c. to prepare a place for you John 14.2 3. 16 17. and we have all one God and Father my Father is yours and my God is yours Oh what a Consternation must this message put them all especially Peter into How much more meltings now came upon him than before that his Lord should tell him he had an Heaven for him when he had deserved no less than Hell and that the Devil should be his Father and not God c. N.B. It seemed good to the Holy Ghost to leave no Divine Record in the Holy Scriptures either about the time when or the place where expresly our Lord appeared to Simon Peter Some learned Authors do indeed say that it was undoubtedly beside the Sepulchre when he ran to inspect it with John so Pareus saith It was more probably as Simon returned from the Sepulchre saith Gorran because 't is said that Peter alone wondered in himself at that which was come to pass Luke 24 12. And therefore is this appearance mentioned ver 34. as having a stronger impression upon the other Apostles from the mouth of Peter than what had been told them a little before from the mouth of Mary Magdalen c. Which they look upon as Idle tales ver 11. Peter's Testimony was of greater Authority with them and thereupon N.B. the Eleven told the two Disciples returning from Emmans to relate their Tidings c. And before they began their Relation that they all were now put out of all doubt concerning the truth of the Lord's Resurrection for say they to the two Travellers though we durst not believe it from the Relation of weak Women who are too apt to be over credulous yet now have we it infallibly confirmed from the mouth of so grave and principal a man as Peter Then did the two Travellers tell their Tidings ver 35. as an Additional Certification of the Truth of Christ's Resurrection That which renders both those opinions above mentioned the more Ambiguous is because John was with Peter at the Tomb and as they ran together thither and made their
upon the death of the other should become James the great and be brought into the same Rank Office and Imployment to which may be added how Antiquity did honour him with the Title of James the just who was among Believers espetially among those in Judaea of great Reputation and Authority The Tenth Appearance of Christ the last of all was That upon Mount Oliver St. Luke saith He lest them forâ—h as far as Bethany Luke 24.50 Bethany was near Jerusalem and bordering upon the Mount of Oliver Mark 11.1 and Act 's 1. 〈◊〉 At this Bethany his three dear Friends dwelt Laâ—drâ—s Mary and Martha From hence he went to his Cross and from hence also he would go to his Crown for from this place he ascended up to Heaven This last we may well suppose was the great grand and most general Appearance whereunto more than 500 were Assembled that Paul speaks of 1 Cor. 15.6 to take their fast farewel of their Ascending Saviour All his numerous Disciples but of Galilee as well as those fewer out of Judaea for the Disciples that met in Jerusalem were reckoned no more than one hundred and twenty Acts 1.15 however numerous that on Mount Tabor's meeting in Galilee was yet now when he remanded his Disciples back from Galilee to Jerusalem and there comes again to them leading them out thence to the Mount of Olives for more secresie from fresh uproars and became no wicked ones must be witnesses of his Ascension Acts 10.47 This last Manifestation upon Earth must be to a more numerous meeting This Opinion saith Peter Martyr on 1 Cor. 15.6 is backed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above which respects place as well as number implying saith Grotius with Peter Martyr that Christ shewed himself on high as standing up upon some Rising ground or lifting up himself into the Air to be plainly viewed by this great Company so they all conspicuously beheld him in his own former figure and lineaments nor yet in the Majesty of his glorified Body lest they should mistake him for some glorious Angel and not as one who was Crucified dead and buried Note Therefore did he hide his Glory during the forty days rather for their sakes than for any want of it in himself for it was necessary for the Disciples that they see him so as to know him that they might the better Preach the great Truth of the Resurrection Pareus saith likewise with others that this last was the solemnest meeting it being Christ's Valedictory Appearance to above five hundred persons at once this must needs be a General Assembly for settling the great Fundamental Truths of the Christian Religion to be known believed and observed in the Gospel-Churches to the end of the World Note At this last meeting which Paul also mentions 1 Cor. 15.6 with five hundred Brethren Christ's last work was to settle a Gospel-Ministry then Baptism c. as is principally and largely described by Matthew and Mark and more briefly by Luke and John By all those Testimonies it is manifest that this numerous meeting was when all the Disciples were returned from Galilee to Jerusalem at which the Lord gave out his commissions to the Apostles and first Indued them with a full power of Preaching the Gospel to all the World and of Baptizing all Nations for remitting of sins also he gave them Ministerial Authority he likewise set them to the Rights about their Doting expectations of a Temporal Kingdom which they more especially looked for now that their Lord was Risen from the dead a work far above all his former Miracles while he was living and had now brought them to Jerusalem again with such a confluence of followers and where he taught them things pertaining to the Kingdom of God c. Acts 1.3 4 5 6 7 then gave he them commandment to tarry at Jerusalem till the Holy Spirit was sent them at length he led them forth as far as Bethany and they all looking on he Ascended into Heaven verse 9 c. The Grand Remarks that concern this last and most solemn meeting must be collected by piece-meal out of the four Evangelists The first out of Matthew chap. 28. verse 18 c. Jesus came near and spake to them c. This he did saith Grotius in his last Appearance as appeareth by comparing this place with John 21.15 c For Matthew makes a Compendium here of all the principal heads of Christ's Sermons that he Preached to his Apostles not only in that Mount but at Jerusalem both before and after when being at Bethany he was about to Ascend c. Then Christ came nearer and in a more familiar manner to do away at once all their doubts fully as he still draws nearer to all his weak doubting Disciples and communicates himself more familiarly to them plainly saying All power in Heaven is given to me He had it from Eternity as God Phil. 2.7 now 't is given him as Man for Redeeming Mankind at his Resurrection ver 8. Here Christ praemiseth his power yea and promiseth his presence Mat. 28.20 the better to perswade the Apostles to undertake this Work his great Work of subduing the World to the Obedience of Faith To incourage them therefore therein he faith I have all power in Heaven that is to send the Holy Spirit thence to you Asts 2.33 and to take you into Heaven when your Work is done Mat. 25.34 and on Earth too that is a power to gather my Church out of all Nations Ps 2.8 Mark 16.15 16. and to Rule as Lord over all Acts 10.36 43 Eph. 1.20 21 22. Rev. 17. ver 14 Dan. 7.14 go ye therefore forth in this my strength as Gideon did Jud. 6.14 execute your Office and Fear not the Face of Man doubt not of sucess for though ye be but Barley Cakes Course and Contemptible yet in my Name ye shall overthrow the Weak Tents of a Wicked World and the strong holds of the Subtle Serpent Jud. 7.13 Your despised Lamps and Pitchers shall Atchieve great matters ye shall Disciple all Nations deliver to them my Doctrine and Sacraments and reduce them from their Extravagances into an Universal Obedience the whole Man unto my whole Law and though your Work be hard and above any humane hand yet shall ye and your Succesors have my Divine presence to preserve you from your Enemies to prosper you in your Enterprizes and to perform for you whatever heart can wish or need require ver 19.20 This precious promise I will be with you includes to protect to direct to comfort us to carry on our Grace and to Crown us with Glory The 2d Remark is From the Evangelist Mark Chap. 16.14 c. Who Sums up all Christ's Appearances in one so useth his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Postremo or lastly Comprizing this last Appearance as well as those that went before his last charge to the Apostles go Preach the Gospel to every Creature ver 15. not in Judea
to dwell in the Tents of Shem or with the Believing Jews which signifies a friendly Association and Communion with them as when God is said to dwell with Men Rev. 21.3 and when the Wolf is said to dwell with the Lamb Isa 11.6 N.B. Nay it may note much more than this namely that the Call and Conversion of the Gentiles became the Rejection of the generality of the Jews which the Apostle demonstrates Rom. 11.7 8 c. how the carnal Jews were cast off and hardened by a Judiciary hardness stumbling at that Stone of offence in the Call of the Genriles so that the seed of Japhet did indeed succeed and took possession of those Tents of Shem wherein God formerly had dwelt among them in the days of the Patriarchs and Prophets Now this was so great a Mystery which had been hid from the beginning of the World Eph. 3.10 11. and which caused the holy Angels to stand at a gaze 1 Pet. 1.12 That the Gentiles should be saved by Christ insomuch that when it came to pass oh what a wonder this was that the Gentiles had Received the Word of God Acts 11.1 2 c. It was such a secret that the very Angels themselves could not understand it till the time fore-appointed of God came to accomplish it and therefore 't is the less to be wondred at that the carnal Jews yea and the spiritual too at the first did so wonder at this unsearchable Riches of Christ Eph. 2.8 toward the Gentiles N.B. And who must be the first Instrument in the hands of Christ to convey this great Grace unto such a forlorn posterity of Japhet and to fetch in the first-fruits of the Gentiles But the Apostle Peter unto whom Christ had committed the Keys of the Kingdom of Heaven long before this time Matth. 16.19 and with this Divine Key as one of the Stewards of God's house 1 Cor. 4.1 Isa 22.22 He falls to work and was the first that by the conduct of the Holy Spirit opened such a Door of Faith to the Gentiles which never was shut at any time since that time nor ever will be shut by the utmost malice of Men and Devils while God will have a Church to be on the Earth The Gates of Hell cannot prevail against it Matth. 16.18 N.B. Though Christ had given the power of the Keys of the Kingdom of Heaven for binding and loosing c. unto Peter not unto him exclusively and to no others but inclusively to the rest of the Apostles John 20. v. 23. Yet how loth was he to exert and exercise this power towards the poor Gentiles for absolving them from their sins in a Declarative and a Ministerial manner upon clear evidence of their Faith and Repentance by his Apostolical Authority Though Peter had a miraculous Vision that was every way so convincing and cogent for evidencing this great mysterious Truth yet how did he doubt and dispute the lawfulness of doing it One would think that the Vision made his Ministry among the Gentiles to be plain and necessary considering how the Sheet contained not only clean meat the Jews but also unclean meat the Gentiles in it and the Voice said Arise Peter kill and eat N.B. Whereby Peter was not taught to kill and slay in Battel as some of his pretended Successors of a Martial and Military temper have done such as Julius the Second who could turn himself both ways either to Peter's Keys or if that would not do to Paul's Sword Saying Cùm Petri nihil efficiant ad praelia claves Auxilio Pauli forsitan ensis erit Englished thus If Peter's Keys will not prevail I will try what Paul's Sword can do N.B. But the Voice of the Vision gave him only a Commission to kill that corruption of Gentilism which he found in the Gentiles by the Sword of the Spirit c. And that as Meat being eaten is digested into the parts of the Body so the Gentiles being converted by his Ministry should be incorporated with and become solid parts of the Church And though all this was done three times yet Peter hangs off still N.B. This gives us a prospect of a great seeming difference betwixt Peter and Abraham who obeyed God's command immediately and that in a matter far more difficult about offering up his only Son without asking God any Reason for laying so hard and unnatural a command upon him c. All we can say is this that the Spirit of God wrought more briskly in Abraham and more slowly in Peter who remained unresolved until Cornelius's Messenger came seasonably to satisfie him Acts 10.17 Now come we to the third part of Cornelius's Conversion namely the Idea or Specification of it which introduceth the two grand Accidents thereof or Circumstances 1. How Peter was expected of this Gentile Centurion And 2. How he was entertained by him Acts 10.24 25 26 27. N.B. Here it may be worth the while to compare together the Prophet Jonah at Joppa Jon. 1.3 and Simon Bar-Jonah as Peter is called Matth. 16.17 and John 21.15 at the same Joppa also Acts 10.5 as an Introduction of the first of these two Circumstances to wit how Peter was expected in this parallel of the Prophet with the Apostle as there is some congruity so there is also some disparity 1. The Congruity 1. In their Names both were Jonah's which signifies a Dove though the Prophetick Dove did not carry an Olive-branch in his mouth as Noah's Dove did to signifie to him that now God's Wrath was appeased and Peace was now come to the World for Jonah denounced dreadful Tydings against Nineveh and surely the Old Jonah had more of the Wasp than of the Dove in him being so oft angry c. But sure I am this Bar-Jonah was a Dove-like Messenger carrying the glad Tydings of the Gospel to Caesarea 2. In their Natures both were Sons of God's Truth Jonah the Prophet was the Son of Amittai Jon. 1.1 which in the Hebrew signifies my Truth and though his Message was a doleful Doom yet did he deliver it as God's Prophet and so was the Son of God's Truth and no less so was this Simon Bar-Jonah who Preached Christ that is Truth it self John 14.6 unto Cornelius c. 3. In their Objects or Places and People which they were sent as God's Messengers unto they both were sent unto the Gentiles though they themselves were both Jews The Prophet was sent to Nineveh the Metropolis of the Assyrian Kingdom and a City of the Gentiles and the Apostle was sent to Caesarea a City upon the Sea Coast formerly call'd Straton's Tower but now sumptuously built and beautified by Herod the Great who in honour of Caesar call'd it Caesarea and though it was mixedly inhabited by Jews and Gentiles yet here was the Roman Court which was the chief of the Gentiles and the Residence of the Roman Governour was ordinarily in this City N.B. So no fitter place could have been found in the whole Land
As he had done first 3000. and then 5000. more by Peter's two Sermons as is above mentioned so here were also many Jews converted by this Sermon of Paul whom he exhorted to continue in the Grace of God ver 43. that is in the Doctrine of the Gospel which is called the Grace of God Hebr. 12.15 And the true Grace wherein we stand 1. Pet. ch 5. v. 12. well-knowing what fierce Encounters Satan usually makes to blast the blessed buddings and beginnings of Evangelical goodness in any N.B. Thus the same Sun of Righteousness which hardens Clay those reprobate Jews yet softens wax the other that were eternally elected 2ly The Gentiles were Docible where some of those Jews were Refractory and they were willingly ready to receive the Gospel that those obstinate Jews did so wilfully reject they besought that these same words might be preached to them the next Sabbath ver 42. Acts 13. or as the text may be read in the week-days between the Sabbath namely upon the second and fifth days of the week before the next Sabbath came on which they used to meet in their Synagogues as on the Sabbath-day according as their Rabbins say to the appointment of Ezra And the Apostles preaching upon those two Week-days did so wonderfully work upon their Auditors that upon the next Sabbath almost all the City was gathered together to hear the word N. B. Here we have a good warrant for Week-day Lectures where God gave a Testimony to the Word of his Grace both to the benefit and blessing of Jews and Gentiles ver 43 44. For not only many Jews and Religious Proselytes such as were come off from Paganism to own the true God in Iudaism followed Paul and Barnabas but also a great multitude of Gentiles ver 45. did embrace the Gospel When the perverse Jews saw that the Gentiles were made equal with them this inraged them with envy whereupon they stirred up some Female Unbelieving Proselytes and some of the Chief of the City against the Apostles so that they drove them out of their Coasts having a furious indignation at the great Confluence of the Gentiles and the happy growth of the Gospel This their contempt thereof did declare them unworthy of eternal life verse 46. N.B. Therefore the Apostles shook the Dust from off their feet in Testimony against those despisers as Christ had commanded Mat. 10.14 disdaining to carry away any of their accursed dust or have any farther Communion with them they then turned to the Gentiles according to the prophecy in Isa 4.9.6 v. 46 47 When the Gentiles understood by that Prophecy their own interest in Christ and their Calling to the hope of Salvation they received the Gospel with more Veneration and greater Joy and they glorified God who as he had ordained their Salvation as the end ordained also the hearing of the Word as their means to that end ver 48. Then in spight of all opposition the Gospel spread like Leaven throughout all the Region ver 49. Though the Jews stirred up those devout Women among them that were Zealous for the Law and against the Gospel to oppose it these tools they chused because faminae quicquid volunt valdè volunt Women are most earnest in what way they undertake verse 50. but they leaving the very dust as Heathenish behind them They went to Iconium c. CHAP. XIV Of Paul and Barnabas at Iconium Lystra c. THIS is the Fourth Journey where these two Apostles Paul and Barnabas had their next Station namely at Iconium Acts 13.51 14.1 a Town in Lycaonia near to that famous mountain Taurus where they went both together into the Synagogue of the Jews and so spake that a great multitude both of the Jews and also of the Greeks believed This Blessed success of the Gospel did again Invenome the Venemous Minds of the Unbelieving Jews with rage against the Apostles N.B. Yet as the more outragious were the Adversaries so the more couragious were the Apostles verse 2 3. who shewed as great constancy in performing their duty as their persecutors did obstinacy in persecuting them for it And no less were those Disciples that came along with them from Perga to Antioch and from thence to Iconium notwithstanding all opposition filled with joy Acts 13.52 having now the pardon of their sins sealed to them the Assurance of the promise of their Eternal Salvation and the Gifts of the Holy Ghost which they had at that time as an earnest and pledge to confirm their Faith in both N.B. In this place the Apostles continued a time sufficient for strengthening the New-Converts in the Obedience of Faith God the mean while strengthning them also with miracles wrought by their hands to confirm the Doctrine which they preached that it was from God Hereupon there arose a Schism the multitude was divided v. 4. N.B. Christ came not to send peace but a sword yet is he not the cause of division but the occasion only and that by accident too So it is said that sin is the occasion and not the cause that Grace aboundeth Such as quarrel at the Holy Scriptures because the Ignorant and such as are given up to believe lies do ground their damnable Doctrines and destructive Heresyes upon them are like the People call'd Atlantes who do use to shoot their Arrows against the Sun because it scorches them with its hot Beams God's Ordinances are not to be quarrelled with because by Man's Corruption they breed differences The Bellum Sacramentarium or discord about that Sacrament of Love was soon Kindled but lasts long 't is a Fire that is not Quenched to this Day c. N.B. This Dismal Division such as had been about Our Saviour Himself and his Doctrine John 7.43 like Thunder brought forth a dreadful Hail-shower so that the Apostles were furiously assaulted both by Jews and Gentiles backed with the Authority of the Magistrates whom those superstitious Matrons their wives most malevolently prompted thereunto so that they despightfully used them and designed to stone them verse 5. which by a good providence being understood N.B. They gave ground verse 6. Not so much to save their lives but least they should trifle away their precious time unprofitably there where their Ministry was now obstructed and which they might spend to better purpose in another place This Apostolical pattern doth warrant the practice of such godly Ministers as do flee from persecution to reserve themselves for better times It was both our Lord's Precept Matth. 10.23 and his own practice also Luke 4.30 John 8.59 c. N.B. Their shipping away to Lystra and Derbe made their fifth Journey ver 6. These were Cities of Lycaonia also that lay farther up in the Countrey where they preached the Gospel verse 7. Thus their Persecution in one place procured the furtherance of the Gospel as Paul's phrase is Phil. 1.12 in another place Thousands would never have heard of Christ had not the Ministers of Christ been driven
Gentle reproof from our Saviour letting him know he had not behaved himself as one ought to do in the face of a Court of Justice where he had both a publick Liberty and a present opportunity to accuse him if spoken ill but if well there was no Reason for his striking him verse 23. See more of this passage in the life of Christ So accordingly was it most injuriously done to this Servant of Christ to Paul here N.B. When indeed he did no more than what was necessary in his own Just defence and for the glory of the Gospel yet Ananias the High-Priest commands his Under-Officers to smite him upon the mouth contrary to all Law both Divine and Humane that any should be punished before they be heard but more especially contrary to their own Judicial Law as above Levit. 19.35 Deut. 17.4 and 25.1 2. by which Law the Jews were still governed under the power of the Romans Notwithstanding this the High-Priest giveth sentence and inflicts punishment upon the prisoner before the matters whereof Paul is accused were known whether they were true or false and the like Tumult that had been thrown in his Lord and Master's face was likewise thrown in Paul's the Servant revilest thou the High-Priest so as ver 4. N.B. Nor did this Ananias fate better than either Zedekiah or Pashur afore-mentioned the Lord avenged the injury done by him upon his Servant Paul for he either dyed or was put out of his place soon after this Nay some Authors say he was cruelly slain by one Manaimus a Captain of the Jews in the beginning of the Jewish wars So God smote this whited wall as Paul said The third Remark is It consisteth not nor is it suitable to the sweet Temper of the Gospel for the persecuted to cast forth Curses or Imprecations upon the worst of their persecutors N.B. Tho' Paul here upon just provocation by his being unjustly smitten calls this Ananias a whited wall or painted Hypocrite as our Lord had called the Scribes and Pharisees painted Sepulchers Matth. 23.27 whom God shall shortly smite yet the first part of this sharp reply of Paul is from our Saviours Example an excellent Emblem of wretched Hypocrites whose Locks Looks and Lips do lye as a grave Senator of Rome said of a forreign painted Embassador who do Counterfeit a Zeal for God's glory and Man's good while they design nothing else but their own profit and grandeur pretending piety outwardly but intending oppression and extortion inwardly Fair Professors like beautified Tombs to look upon but all foul and filthy practitioners within Not a Close but a Grosse Hypocrite was this High-Priest who knew himself to be no better as Jeroboam's wife knew her self to be disguised 1 Kings 14.1 2 3. and whom Paul thus sharply reproves N.B. and the latter part of Paul's Speech may not be looked upon as a Curse or imprecation upon Ananias God shall smite thee but rather a prediction or prophecy the gift whereof Paul had among the other gifts of the Holy Ghost like that Doom he denounced against Alexander the Copper-Smith 2. Tim. 4.14 and like those direful Denountiations of David against his Adversaries Psal 109.6 7 c. and by other Holy Men in many other places which were not pronounced as prayers or Angry wishes of private men but were rather prophecyes and predictions which certainly came to pass so are by no means recorded for our imitation but only for our Caution N.B. Beside Paul herein was more than a meer private person he being now called to be an Extraordinary APOSTLE and accordingly furnished with Extraordinary APOSTOLICAL INDOWMENTS as well as AVTHORITY The fourth Remark is Subjects in their Sufferings may not rail upon or revile their Soveraign Rulers under whom they suffer N.B. Thus saith Paul here It is written thou shalt not speak evil of the Ruler of thy people verse 5. Quoting that Scripture Exod. 22. â—8 Thou shalt not revile the Gods or Blasphem that is speak evil of Dignities Jude ver 8. and 2 Pet. 2.10 This is Blasphemy in the Second Table Called here a Blaspheming of glories namely Magistrates on whom God hath put this Honour this is a Glory to be Exalted above others N.B. In both which words we have a lively picture of the Popish Clergy who generally revile such Rulers as they repute Heretical Cursing them with Bell Book and Candle c. Objection If so then was not Paul Justly rebuked for railing at and reviling Ananias a Ruler of the people Answ 1. 'T is true our Lord saith Call no man Racah much less Fool c. Matth. 5.22 and likewise if one strike thee on the one Cheek turn to him the other also v. 39 c. yet there the cause without just cause is added in the former case for restraining all rash anger and the precipitancy of our inordinate passions and impatiency and in the latter case 't is only a comparative Speech to wit rather than take any private revenge but we must leave the avenging of our injuries to the God of vengeance Rather suffer a blow on the other Cheek than with our own hand revenge the first that is given to one Cheek Answ 2. That Paul was no Transgressor of this Law of his Lord appeareth both by his Doctrine and by his practice For 1. His Doctrine was Recompence to no man evil for evil c. Avenge not your selves c. Be not over-come with evil but over-come evil with good Rom. 12.17 18 19 21. and accordingly was 2. His practice being defamed we intreat 1 Cor. 4.13 yea being reviled we bless verse 12 c. And he cast railers out of both Civil and Religious Communion 1 Cor. 5.11 so that we may presume he was no Prevaricator here c. Answ the 3. 'T is indeed doubtful to some whether Paul was not here transported with passion by unjust provocation because he added to his personal reflections I wist not brethren that he was the High-Priest This was say they some disadvantage to him that he had call'd the High-Priest A whited Wall which he therefore was forced to excuse by his ignorance Hence Jerome brings in Paul over-shooting himself in his over-heat as a proof of imperfection in the best men And Agustine saith Paul could not be ignorant who was the High Priest seeing he had been brought up at Jerusalem and had Letters for persecuting from him Answ 4. but the most and best Authors do justifie Paul here not speaking Ironically as Augustin saith but seriously for tho' Paul having been long absent from Jerusalem might not know this man personally Esp when he had contrary to his Place and Office acted so unlawfully and unlike such an Officer in Commanding him to be smitten before hearing c. yet knew he now no High-Priest on Earth but only Christ in Heaven Heb. 8.1 beside this High-Priest was but an Usurper Joseph Antiq. Lib. 20. Cap. 3.5 and that Office saith Dr. Lightfoot was now become
be either Hector'd by threatnings or allured by Flatteries to lay down his ministry and desist from his preaching-work No doubt but his silence would have been his security both against the malice of the adverse Jews and against the power of the Idolatrous Pagans But a Necessity was laid upon him and a wo unto him if he preached not the Gospel 1 Cor. 9.16 which himself denounced Fourthly This he did also with all confidence and with an undaunted Courage for his love to Christ was somewhat like Christ's love to him stronger than death Cant. 8.6 As Christ had dyed for him so was he ready to dye for Christ Acts 21.13 and he was the more confident because none were found so fool-hardy to attempt the making him timerous and diffident as followeth Fifthly no man forbidding him not because the Jews wanted malice or the Pagans power but because God who setteth bounds to the raging Sea Job 38.11 who suffered not a Dog to bark at Israel's coming so calmly out of inraged Aegypt Exod. 11. v. 7. and who shut the Mouths of the hungry Lions that they hurt not Daniel Dan. 6. v. 22. did deliver Paul both from Nero and from the Jews So that it was then even in Rome-Heathen as impossible to hinder the progress of the Gospel as to stop the Sun from shining or the Wind from blowing Yet such attempts are in Rome-Anti-christian at this day Wherein the contrary to all the afore-said may easily be exemplified Joseph did indeed provide a Granary or store-house of Corn in every City and Village against the famine that lay on the Land of Aegypt But popish Countries want such a Joseph Publick Statutes are made to forbid Christians of the Reformed Religion from having either publick or private places of meeting into worship God and no man incouraging contrary to this here where there 's no man forbiding The Supplement after the last of Acts 28. CHAP. XXIX A Scripture account of Paul while at Rome c. VVHERE Luke the Evangelist tho' guided by the good Spirit of God yet thought it his duty to desist from giving any farther account of the History of the Apostles Lives and Acts and more especially of the Apostle Paul's with whom he was a constant companion in Rome There must I begin this my Supplement N.B. Wherein because Ecclesiastical History having only an humane Testimony is found both various and uncertain about the lives and deaths of the Apostles therefore I shall not dare to confine my following Discourse unto what is Recorded by Nicephorus Eusebius and others from whose Conjectural Relations nothing can be positively and with undenyable evidence asserted N.B. Now that the Sequel and Supplement of this Apostolical History may be as Harmonious Homogeneal and Symbolizing with the former foregoing twenty eight Chapters as the matter may admit I have thought of this Expedient to bottom my Assertions still upon such Historical Hints as are found scattered here and there in the Sacred Scriptures namely in the Canonical Epistles of the Divinely Inspired Apostles themselves which they wrote upon several occasions as they were guided by the Holy Ghost to give an infallible Account N. B. Hitherto we have had lent us by the Lord a Divine Clew of Thread to lead us through this vast Labyrinth of writing the History of the Apostles Lives so far as Luke who wrote their Acts so called hath led us which Book of the Acts might as well be called The Wonders of the Apostles considering what Wonders it containeth not only such Wonders as were wrought by the Apostles but also for them to deliver preserve and incourage them in their prodigious Apostolical Work Insomuch as all the Attempts both of the Tempter himself the Red Dragon and of all his many and mighty Tools which he imployed for silencing the Apostles and for stopping the progress of Christianity which was every where spoken against Acts 28 22. were confoundingly disappointed N.B. We may well therefore call that History of the Apostles not only the Acts a name wherewith that holy Pen-man Luke the Apostles themselves modestly contented themselves but also the Wonder of Wonders wherein the Truth and Power of God did so wonderfully appear that the Gospel should be so irresistibly propagated by them when all men generally both Jews and Gentiles in all Places and of all Ranks both Princes and Peasants opposed it So that the Doctrine of Christianity which the Apostles taught had the multitude the Powers and Authority the Wisdom of the whole World yea and if all the seeming Sanctity that then was in the World to wit among the Jews all these every where were against it Christ was a Sign spoken against as was foretold of him Luke 2.34 in all places by all people N.B. Now what could rationally be expected in such a desperate case and concern which the Apostles undertook and entred upon but that every natural man would at the least suspect that which all the World so generally condemned Notwithstanding all this universal opposition yet did the Gospel prevail and run through the World like a Sun-beam yea and did so much so universally and so constantly flourish in despite of both Angry Men and of Inraged Devils that indeed this became by the mighty Power of God no less than a wonder of Wonders N.B. Now waving Ecclesiastical History let us still stick to the Sacred Scriptures so far as they give light to this Apostolical History Re-assuming the passages of Providence that attended Paul after his coming to Rome The first Remark farther concerning Paul is His writing several Epistles during his Imprisonment at Rome to several Churches and Persons Luke who accompany'd Paul to Rome as appeareth by his phrase We all along Acts 27. and more expresly in Acts 28. And when we came to Rome verse 16 c. gives no farther account of him but only of his lying a Prisoner there for two whole years and Preaching c. Acts 28.30 31. N.B. As it cannot be supposed that Paul spent all this two whole years time in his Preaching work for this would have wearied hoth himself and his Auditors but that there must be a due Interval betwixt one exercise and another not so much for his private Preparations in his Study because he had an extraordinary Apostolical gift c. So nor may it be imagined that such an Indefatigable Labourer in God's Vineyard could carelesly omit the Improvement of his Horae succisivae or spare hours in this two whole years time and therefore 't is no more than rational to affirm that during this his long Confinement he wrote sundry Epistles c. as above But beside the rationality hereof some Scripture-Light may confirm it Note As 1. His Epistle to the Galatians he wrote from Rome this is render'd the more probable 1. From the Postscript of that Epistle unto the Galatians written from Rome tho' this be no part of the Canonical Scripture for in other Postscripts to some