A Complete History and Mystery of the Old and New Testament

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

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

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

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

The Remarks hereupon are as followeth.

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

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

Thirdly; The Person healing was Peter; this was not the first healing Miracle that Peter had wrought by the power of Christ; for before this, he had cured the Cripple that was born lame (not lamed by any violent casualty) Acts 3.2, 7. and that had been lame forty years, Acts 4.22. as above. Besides, we find Acts 5.15. how the shadow of Peter wrought wonders. N.B. The like whereunto we read of Paul after, Acts 19.12. not as if the shadow or garment, or the body of these Apostles had any inherent virtue in them to heal Diseases, and to cast out Devils; but that the power of helping the Distressed, was now so abundantly poured out, at this Effusion of the Holy • host, upon them, insomuch as these weakest and improbable means were made sovereign and effectual to work Miracles, that the glory of those wondrous works might not be attributed to such contemptible things, but to the blessed Messiah now gloriously exhibited. N.B. Moreover, such prodigious Products from such unlikely means, did not only demonstrate that the power was of God; but it was an accomplishing of Christ's Promise to them, that they should do greater works than he had done, John 14.12. by which Providence the Gospel was much more propagated: To which may be added, that Peter there was in conjunction with John in healing that begging Cripple, but here he acts alone by himself.

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

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

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

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

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

The second Circumstance is, the double occasion, (1.) The Ficinity of the place, Joppa, a Port-Town, and very beautiful (called so from the Hebrew Japhah, signifying fair, or a fair Haven) most memorable for Jonah 's taking Shipping there, when he would flee from God, and decline his Message, Jon. 1.3. expressly said to be nigh to Lydda, verse 38. Acts 9. The second occasion was, the Intercession of the Disciples, who were sensible of the great loss they all had in the death of so good a Woman; therefore sent they speedily for Peter, not only to come and comfort those who were most concerned in the loss, but also by the Direction of God's Spirit they were not without hope, that this pious Woman might be zecovered by Peter, and so remain farther profitable to the Church; hereupon they request his haste in coming to them before her Burial, which now they were preparing for; this is an evidence of such an hope.

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

The fourth Circumstance is, Peter 's management of this mighty Miracle, in raising the Dead, which consists of Deeds and Words. First Peter's Deeds, as it might seem a strange Request in those People to send for Peter upon any such extraordinary account of giving life to the dead, which was never done before since Christ's Departure; so it might seem no less than presumption in Peter to undertake it: But undoubtedly the same God (who had appointed this Miracle to be wrought for the advancement of his own glory, and the manifest confirmation of the Truth of the Gospel) so wrought in the hearts both of the People, and of Peter, that both the one and the other did what they did out of a particular Faith: But more particularly, three things Peter did; (1.) He put all persons forth that would distract him with their immoderate mourning in his praying work, as Elisha did, 2 Kings 4.33. not only, that he might pray without interruption, but also to testify, that he might avoid all appearance of ostentation, or seeking any vain glory: This likely he had learned from his Lord, Mark 5.40. (2.). He kneeled down, which recommends to us that Reverential Posture in our praying to the great God, as stoned Stephen did, Acts 7.59, 60. Though he was in a standing posture when he prayed for himself, yet kneeled he down when he prayed for his Enemies. This is the posture used in most earnest prayer. Stephen was more assured of his own Salvation, than of his Stoner's Conversion, therefore did he more earnestly (or at least as much) entreat God for it. (3.) Peter prayed, verse 40. to show that his power of raising the Dead, was only precarious, and not his own originally: He could do nothing of himself, therefore betakes he himself to prayer, that he might obtain an Ability from above to restore her to life.

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

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

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

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

First, Of the Personal Object, it was Cornelius, who is described three ways Acts c. 10. His first Character is drawn from his Occupation and Quality; he was a Soldier by Calling, and of the highest Rank, a Commission-Officer, as a Centurion, having an hundred Soldiers under his command and conduct, verse 1. His second Character is taken from his Conversation, wherein he is commended both for his Piety (which he demonstrated not only by his charitable and plentiful Alms, but also by his fervent and frequent Prayers, verse 2. and for his Obedience in performing all that God commanded, verse 7, 8.

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

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

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

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

The second Remark is; 'It is a good evidence of true Devotion, and of the Religious Fear of God, when a Master obligeth all his Family to observe the same Family-duties in the fear of God with himself, as much as in him lieth. This was God's commendation of Abraham [I know that he will teach his Children and his Servants the knowledge of my ways] Gen. 18.19. And David would testify his sincerity, by his being sacredly serviceable to his Sons and Servants at home, Psal. 101.2, &c. in a faithful discharge of that Family-Trust committed to him. A good Housholder is like the Be, which, whatsoever Honey it gathers abroad, brings home to the Hive and House. The lips of the Righteous feed many, Prov. 10.21. those under his own Roof especially. N.B. Every man is in truth what he is at home: He is really, what he is Relatively. Follow Hypocrites home to their Houses, and there you shall discern what they are: Like Stage-Players, who act the part of Noble and honest persons while you look on them upon the Theatre, but follow them to the Tyring-Rooms (where they divest themselves of their borrowed Robes) then are they discovered to be but Shabby-persons, and the vilest of Varlets. This conscientious Cornelius was therefore Really, because Relatively Religious. As he was 〈 in non-Latin alphabet 〉 , a Devout Man, Acts 10.2. a right Worshipper, as the Greek signifies, not resting in the King's Religion (which was Heathenism, as the Melchites, which Nicephorus mentions, who would be of the King's Religion, whatever it was, so had their name from Melech, Hebr. a King, or as the Herodians, Matth. 22.16. who were mere Courtiers, joining in a conformity to Herod (the Conquercur's) Religion, which was a Mongrel hodge-podge of Heathenism and Judaism, Mark 8.15. So this Centurion, though' not circumcised (which was not imposed upon the Gentiles, Acts 15.10, 24.) yet forsook his Gentile-Idolatry, and devoted himself to the Worship of the true God, becoming a Proselyte of the Gate (observing the seven Precepts of Noah, and lived without any offense to the Jews, and others called Proselytes of the Covenant, who submitted to Circumcision, and the whole Mosaic Paedagogy. Yea, he not only stands Recorded in Scripture with a famous Character of being a Religious Man in his private Devotion betwixt God and his own Soul, but also in his Relative Duties, and more public Family Exercises: This good man will not go to Heaven alone, but would have his Household to go with him thither.

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

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

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

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

The Remarks hereupon are these; First; The Apostle must be the Organ of Cornelius 's Conversion, and not the Angel that appeared to him. The Angel indeed told Cornelius of the Acceptance of his Person and Performance (which he might know (as having not only a natural knowledge that attends the Angelical Nature) and an experimental knowledge, beholding daily the manifold Wisdom of God in managing his Church as in a Mirrour or Looking-glass, Eph. 3.10. but also a revealed knowledge, as Dan. 9.21, 22, 23. and here) yet will not this Angel read a Lecture of Redemption to him, but refers him to Peter (as Christ himself had done to Ananias, Acts 9.10.) whom God had assigned to that work, therefore did the Angel resign to him here, though' he could have instructed Cornelius in the knowledge of the Gospel, as well as those Angels, who did first Preach it to the Shepherds, Luke 2.14. yet the Ministry of Men must be the means of his Conversion, God will have his own Gospel-Institution honored herewithal, and will be heard in those men whom he appointeth to Preach, Luke 10.16. To contemn this Ordinance of God is dangerous.

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

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

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

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

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

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

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

Fourthly; The Manner how this Vision was made to Peter, it was in the way of a Divine Rapture or Extasie, for [they in the house were preparing Peter 's Dinner, and in the mean time Peter falls into a Trance] Acts 10.10. There be seven ways whereby God formerly manifested himself unto Men; N.B. (1.) By Dreams; (2.) By Apparitions, while Men were awake; (3.) By Visions in sleep; (4.) By Bath-Kol, or a Voice from Heaven. (5.) By Urim. (6.) By Inspiration or Revelation to the Ear, &c. (7.) And by a Trance or Rapture, and Extasie, which is the most excellent way of God's making himself known to Man, wherein the Soul is extracted (as it were) or abstracted out of the body, and elevated up into Heaven: Hereby the Soul is drawn off from the sense and perception of all sensible and earthly Objects, and enabled unto a more entire Attendance unto spiritual and heavenly matters and mysteries. N.B. In such an holy Rapture was Paul, whether in the body, or out of the body he could not tell, 2 Cor. 12.2. And so was John, who is therefore said to be in the Spirit, Rev. 1.10. And the same it is supposed Adam was in, Gen. 2.21. And so Peter here, who under this supernatural Elevation forgot his hunger, wherewith God had purposely affected him so suddenly, and so sharply, because he designed to present him with a Dish of Dainties from Heaven, better than his Dinner on Earth.

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

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

1. That a Soul fed and filled with Divine Dainties, doth easily forget bodily hunger, as Moses in his forty days fast, being feasted in his Soul with God's company in the Mount. For we read no more of Peter 's sharp hunger after this delicate Dinner. Such as taste of the Living Waters, shall never thirst again, John 4.14. He that is refreshed with the chiefest and choicest Banquet, cannot hunger, or have his lips to water after mean and homely provision.

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

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

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

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

THIS Chapter contains an Account, how that great promise of [ persuading Japheth to dwell in the Tents of Shem, Gen. 9.27.] had the beginning of its Accomplishment: That is, the Gentiles, who sprang from Japheth (in all Europe, a great part of Asia, and probably in America also.) God would persuade to dwell in Shem 's Tents (wherein God dwelleth) and so to be Reunited to his Brother Shem (of whom the Jews sprang) both in Affection and in Religion. N.B. Though for a long time they were at an irrecoucilable distance from them; but now must be made of the same Church with them, in whose posterity the Church was first and longest settled in Old Testament Times, during which Term, the Jews accounted the Gentiles a Generation of wicked incorrigible desperate sinners; so that the sinners of the Gentiles, Gal. 2.15. were the worst sort of sinners, and the Jews looked upon them as the most execrable persons in the World, such as the Apostle describeth [to be strangers from the Covenant, hopeless, godless, &c. ] Ephes. 2.12. and therefore shall hop headless, and be all (according to the Jewish Opinion) swept away by the Devil. But now in the New Testament Times, even these very Gentiles (so despised by the Jews ) must be brought into the bosom of the Church by embracing the Gospel, and shall be persuaded to dwell in the Tents of Shem, or with the Believing Jews. which signifies a friendly Association and Communion with them, as when God is said to dwell with Men, Rev. 21.3. and when the Wolf is said to dwell with the Lamb, Isa. 11.6. N.B. Nay, it may note much more than this, namely, that the Call and Conversion of the Gentiles became the Rejection of the generality of the Jews, which the Apostle demonstrates, Rom. 11.7, 8, &c. how the carnal Jews were cast off, and hardened by a Judiciary hardness, stumbling at that Stone of offense in the Call of the Genriles; so that the seed of Japheth 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 'tis the less to be wondered 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 Japheth, 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 loath 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 Battle, 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

Englished thus,

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 satisfy 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 signify 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 Cesarea.

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 itself, 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 Cesarea, a City upon the Sea Coast, formerly called Straton's Tower, but now sumptuously built and beautified by Herod the Great, who in honor of Caesar called it Cesarea; 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 Governor was ordinarily in this City. N.B. So no fitter place could have been found in the whole Land for beginning this great work of bringing both Jews and Gentiles together into one Bond of Communion; this place was therefore God's choice, where both of them abounded, and the mentioning of Cornelius 's his being of the Italian Band, Acts 10.1. may be looked upon as an intimation from the Holy Spirit, that this very City was designedly pitched upon for this very end, wherein both Jews and Gentiles should meet here first in Christ's Sheepfold.

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

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

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

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

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

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

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

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

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

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

The fourth Remark is, True Peace with God is only purchased and procured, and according to be Preached only by and through Jesus Christ, v. 36. N.B. So. (1.) Christ himself Preached in his own person for all quarters of the World, Matth. 8.11, 12. that he would draw all men unto him (without distinction of Jew or Gentile, Poor or Rich, &c. ) John 12.32. (2.) This Peace is Preached (to be had by Christ, or only through him) by the very Angels themselves, Luke 2.14. And (3.) By all the Apostles, and Ministers of the Gospel, Ephes. 2.13, 14. Acts 4.12. And 'tis all one, whether they be Jews or Greeks, bond or free, male or female, they are all one in him, Gal. 3. v. 28. who is all and in all, Col. 3.11. Insomuch as all other Peace not founded upon the Rock Christ, is not pax, sed stupor, not a right, but a false Peace, no better than stupefaction.

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

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

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

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

The ninth Remark is, God's Truth is never starved for want of Witnesses. As the Apostles were Eye and Ear-witnesses of all that was done both by Christ and against him, Acts c. 10. v. 39. before and at his Death, as likewife after his Resurrection, to whom he appeared alive, and to above five hundred of the Brethren at once, 1 Cor. 15.6. (those Apostles were therefore commanded to Preach Christ not only alive, but that he would Judge the quick and dead, Acts 10. v. 41, 42.) So the Prophets all testified the same Truth, which was included in that first Prophecy of the Seed of the Woman, Gen. 3. v. 15. and so downward from that time, Jer. 31.34. Mich. 7.18. Luke 24.27. Acts 10. v. 43. Yea all the Ceremonies in the Sacrifices testified this Truth.

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

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

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

Now comes in that great Point to be disputed, Whether Peter did well in admitting the Gentiles into Gospel-Communion without Circumcision. This is justified by two Topics. The first is the Argument pressed in Peter 's Apology to those who took him to Task for his Baptizing Cornelius, &c. And the second is drawn from the commendable and successful Edification of the Gentile-Church at Antioch. As to the first, it consists of two parts; the Offence of the one party, and the Defense of the other. First, The Offence was too captiously taken, but not really given, so it was Scandalum acceptum, not datum. This conversing with the Gentiles or Heathens, was looked upon as a piacular and detestable crime among the Jews, as not only contrary to the Tradition of their Elders, and Precepts of their wise men, but also to those Scripture allusions [Let him be to thee as on Heathen] Matth. 18.17. and [not to keep company, or to eat with Idolaters] 1 Cor. 5.10, 11. therefore the Apostles, Brethren and Jews of the Circumcision, charge Peter home for violation of their Law. N. B. We may well wonder here that those Believers (who had not only one God to their Father, but also one Church to their Mother; yea, were born of the same Spirit, and were fed by the same Milk of the Word of God) should yet quarrel upon this occasion, because the Gentiles were not only informed of the Truth, but also reformed from their Errors, yea and plainly transformed into the same Image of the Word which they had (through grace) now received, as if the Jews designed to make a Monopoly of a whole Jesus to themselves from the Gentiles. We may wonder the more at this contention, N. B. Because we find no such quarrel at Peter and John for their going down to Samaria, though the Samaritans were odious enough to the Jewish Nation, &c. This only may be said to qualify that Journey (beside their Commission from Christ, Acts 1.8.) because the Samaritans were neither uncircumcised, nor Idolaters; both which (they knew) the Heathens or Gentiles were, and therefore more detestable to them. N. B. There was indeed a partition-wall betwixt Jew and Gentile of God's own erecting, that the former might not have any familiar converse (especially in Marriages) with the latter; and the • abbi's made this wall larger than God had made it, making it unlawful to eat with, or enter into the house of a Gentile (hence arose this Objection of theirs against Peter 's practice, Acts 11.3.) Whereas the Law of God forbad not all commerce with the Gentiles (much less that whereby they might be gained to God) but that only which might corrupt the Jews, and withdraw them from God: And Peter himself (who is now cavilled at) professeth his conscientious observation of that Law of God, Acts 10.28. to Cornelius, &c. and to God himself, verse 14. Yea, and of the very Traditions of the Elders also over and above the Law of God, John 4.9. and 18.28, &c. till God convinced him by a Vision, Acts 10.15, &c.

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

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

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

3. That he had not been too facile, or easily reclaimed from their Legal Rites, therefore the Vision was repeated three several times, &c. verse 9, 10. before his full Regulation herein.

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

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

6. Then he urgeth the Promise of Christ (which he then called to mind) of baptizing Believers with the Holy Ghost first mentioned by the Baptist, Matth. 3 11, Mark 1.8. but after approved of by Christ, Matth. 11.9. (as by the people, John 10.41.) and expressly spoken also by him, Acts 1.5.

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

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

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

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

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

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

Fourthly; The greatest honor in the Kingdom of God, and of the Gospel, was conferred upon this Gentile-City (Antioch) now made even above Jerusalem itself. Insomuch that [Christ's Disciples were first called Christians in this City] verse 26. to show, that Christ from thence spread forth his Banner (which he had first set up as his Standard therein) by a people that had his own name put upon them, and who would apparently own and follow him in his good ways, maugre the malice of Men and Dev • ls, and in despite of all the designs of a beholding and contradicting World against them; as is intimated before. N. B. As Cesarea (the Seat of the Roman Governor of Indea ) first seeth the Door of Faith opened to the Gentiles (in the conversion of Cornelius and his Friends and Family) so Antioch (the Seat of the Roman Governor of Syria ) first heareth and beareth the honor of the honorable name of Christian, which therefore will be a Renowned City so long as the World lasteth, and the Church in the World. N.B. This Antioch, of old had been called Hamath, Ezek. 47.16. having been once the Head of the Syro-Graecian Empire, which sometime was called also Epiphania, as well as Antioch, both names being derived from Antiochus Epiphanes, bearing the name of one that had been as bloody a Persecutor of the Church and Truth, as the Church of Israel had ever seen, from whence he was nick-named Antiochus Epimanes, because of his raging madness against God's People: But now this same City, which had been the place of Residence (as well as bare the name of this bloody Persecutor) in the Times before Christ, became in the Times of the Gospel the first place of Residence for that honorable name of Christianity: Here then that Prophecy was sweetly fulfilled [ The Sons of thy Afflicters shall come bending to thee, &c. ] Isa. 60. v. 14.

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

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

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

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

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

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

The second Remark from the Antecedent is; The Devil never needs to starve his devilish work for want of devilish Instruments. N.B. All Ages do furnish him with fit Tools for his hellish Ends; He never wants a Pharaoh in the Old Testament-Times, nor an Herod in the New: He hath always some fit for his work: He had his many Bloody Herod's in New Testament-Times; As (1.) Herod the Askalonite (or rather Rascalonite) to murder the Innocent Babes of Bethlehem. (2.) His Herod Antipas to Behead the Baptist, and also to deride our dear Redeemer. And (3.) This his Herod Agrippa (Father to that King Agrippa we read of, Acts 25. and 26.) and the more likely a man for doing the Devil's Drudgery, as being Brother to that Dancing Damosel Herodias, who danced John the Baptist 's Head from off his shoulders, &c. This Man was now Vice-Roy, or Deputy-King under the Roman Emperor, and had a ceremonious Zeal in the Jewish way, which highly transported him to act wickedly, as well as warmly against the Church of Christians: Hereupon it is a black Brand put upon him by the Holy Spirit [that he stretched forth his hands to vex certain of the Church] Acts 12.1. which phrase imports his vehemency of mind in persecuting-work, yet God withered it not as he did Jeroboam 's.

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

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

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

The sixth Remark is; Such is the Sovereignty of God over all his own Servants, that it is his pleasure to permit several Fates to attend them, though they be imbarked together in one and the same Bottom of Generation-work. Thus both James and Peter carried equally a very great figure in their Apostolical Orb; yet Divine Providence permits the former to be murdered, but Peter only to be imprisoned, and yet not to perish there by a perpetual Imprisonment, but to be Released from Prison by an holy Angel. Though we may not pry into the Ark of God, because it is prohibited, nor ask God a Reason of his Actings, when he is not bound to give any account of his matters, Job 33.13. yet thus far it is Recorded in Scripture, N.B. That this Son of Zebede, James, did beg a principality in Christ's Imaginary Temporal Kingdom upon Earth, and that most unseasonably, when Christ had been by a preceding Parable of the Vineyard, teaching them Humility; and that they who are fi • st, may be last, &c. Matth. 19.30. and 20.16. To dream at this time of an earthly Kingdom, and therein a distribution of Honors, and Offices, as in David 's and Solomon ' days, was an unfit motion to be made as a Request when Christ was going to suffers: Therefore Christ rebukes him (with his Brother) Mark 10.35. to 39. that this should be his priority, to have the first draught of the bitter Cup of Martyrdom here mentioned: Whereas among the many faults in Peter (of whom more are Recorded than of any one Apostle excepting Judas ) we do not find him pressing for priority at any time, though the Church of Rome do gratuitously give it him.

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

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

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

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

The third Remark is; When God's Servants are asleep, and in their greatest extremity can act nothing for their own ease or egress out of misery, even then their God is awake and acting effectually in order to their deliverance. N.B. Thus it was here; for (1.) Peter was now come to his very last night, Herod resolved his Execution the next morning, so that Peter was now upon the Pit's brink; the Tyrant never designed to betrust him with another night, but to change the next day into his long night of death, the greedy Wolf had been too long (all the eight long Passover days) detained from worrying this Lamb of Christ, he therefore longed for the next morning, that he might glut himself with Peter 's blood, the blood of James having only set Herod 's mouth on watering for more. Here was Peter in the utmost extremity of danger, &c. N.B. Yet (2.) Peter was not broke of his sleep, notwithstanding his eminent and imminent, yea almost incumbent danger and death: [ He was sleeping, &c.] verse 6. Having rolled himself upon God, and cast his Life into his everlasting Arms, resigning his will up wholly into his Redeemer's will, resolving, that if he might no longer live Christ's Servant, with all willingness he will die his Sacrifice: Thus David laid himself down too, and took sweet sleep in peace, because the Lord alone made him to rest in safety, Psal. 3.5. and 4.8. Innocency only hath this advantageous blessing, and a good Conscience can so acquiesce in the providence of God, as to fear no evil while God is our Friend; and if God be for us, 'tis no matter who is against us, Rom 8.31. N.B. (3.) Peter's case was sad, and as safe a Prisoner (in all probability) as all Human Wisdom and Power could well make him, seeing Peter was not only in a strong Prison (not easily broken) but also his Right, hand was chained to one Soldier's Left, and his Left hand to another Soldiers Right, so that he could not run away out of Prison, but he must hale two Soldiers after him at his heels, &c. These Circumstances of such a sure manner of securing this Prisoner, did declare Herod 's bloody Intentions against, poor Peter (who was now both Helpless and Hopeless in himself) and it shows also the Almighty Power of God, who was not unconcerned for his suffering Servant, but now bestirs himself to effect his deliverance, notwithstanding all those wily and wicked ways to keep him in safe custody. N.B. Oh happy Prisoners, who have God with them in Prison (as he was with Joseph, &c.) and acting for them as for Peter here! These are Prisoners of Hope indeed, as Zech. 9.12.

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

The fifth Remark floweth from hence, which is this; 'It is the experience of all Ages, that the Wonder-working God works most wonderful Deliverances for his greatly distressed Servants. As in Peter 's case here, no man could better than Peter declare that [The Lord knoweth how to deliver the righteous] as he doth and Records it, 2 Pet. 2.9. for he was wonderfully delivered here out of Herod 's hands by a wonder-working God: Therefore might experimentally say [ The Lord knoweth, &c.] that is, his infinite Wisdom is never at a loss, but knows all the ways of deliverance; he hath ways of his own, and commonly goeth a way by himself, such as we little think of, for God's thoughts are not as ours, Isa. 55.8, 9. Helping them that are forsaken of their hopes: And as the Lord knows what way he will take, so hath he a willing heart, and a good will to do it: In this sense the word [know] is used, Eccles. 4.10. and Amos 3.10. If we take a prospect of Peter 's Inlargement or Deliverance in the several circumstances of it, 'tis exceeding wonderful.

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

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

N.B. 3. The Manner how, what this Angel both said and did in order to it. He joggs Peter on the side to awake him out of sleep, which shows the merciful providence of our God over us when sleep hath locked up all our senses, and we fear no danger, even then the Lord is our Keeper, and provideth for our safety, as for Peter here; would to God, the Angel of the Covenant would awake us out of our sleep now when the wise Virgins as well as the foolish are slumbering, &c. The Angel bids Peter [ Arise quickly, gird thyself, &c.] verse 7, 8. God will have him to use those means, even then when he was about to work Miracles for him: How much more it is a tempting of God to neglect means where we cannot expect Miracles. Oh happy Peter! though the Devil had cast him into Prison, Rev. 2.10. yet an Angel leads him the way out, whom he might follow with great joy, &c. Yet such was the suddenness and greatness of the Miracle (the Chains immediately falling off from his hands, insensibly to his two Keepers, both which he left fast chained, as if they had been the Prisoners, and he the Keeper gone out at liberty upon business) that it amazed him, and seemed incredible to him, even when he felt himself free of the Chains, and was following this Freeing Angel foot by foot out of Prison.