A Complete History and Mystery of the Old and New Testament

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

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

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

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

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

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

The first is, Saul and Barnabas (in order to their Preaching the Gospel to the Gentiles ) make their first Journey to Seleucia (a Sea-Town of Silicia, built by Seleucus, nigh to Antioch, and over against Cyprus ) a Town of good Note, but mentioned here only, because at this Port they took shipping and sailed to Cyprus, whither they principally designed to go for their first work, being guided thither by the Holy Ghost, verse 4. Let us with Moses, turn aside a little to behold this great wonder, N.B. Why Cyprus must have the first Handsel of God's Goodness in the Gospel among all the Gentile-Nations. The Reasons why, some say, (1.) These two went thither, that they might see how the Kingdom of Magog (which Ezekiel mentions, Ezek. 38.2. and 39.1.) was Rooted out in that place, according to that Prophecy and Promise, &c. (2.) Others more probably affirm, that they went thither, because this was Barnabas 's Native Country, Acts 4.36. therefore [patriam quisque amat non quia pulchram quantum quia propriam] out of love to his Native Soil, he took Saul along with him to hand over to his Country-men the first-fruits of Christ's Grace. But (3.) 'It is best of all to say, They were (out of the free Grace of God) directed thither by the Holy Ghost. N.B. The Roman Histories tell us, this Island Cyprus was so wealthy, that the Roman Generals were invited thither, or rather tempted by its Wealth to assault and subdue it, as assured there was most Rich Plunder there, and the Annual Tribute of that Conquer'd Country, would prodigiously promote and replenish their Exchequer: But Christ, out of his Free Grace (without any such external motive) made a seizure upon this Cyprus by his Gospel, directing his Apostles thither, where a great Man (with many others) were converted to the Faith, and a Church was gathered in it by their blest Labors. Cyprus was anciently called Macaria, or the Blessed Island, because it so vastly abounded with all Temporal Blessings within itself, and of its own growth; but the Inhabitants thereof made a bad use of these good things of God (from whom all good comes) for they generally lived at ease and pleasure: Fulness (as in Sodom ) bred forgetfulness; they dedicated their Land to Venus, who was worshipped there, and much filthiness was committed by them in that abominable Pagan Worship: Notwithstanding all these Abominations overspreading that Country, the Free Grace of God casts a look of Love towards sinful Cyprus, the Holy Ghost directs these Apostles thither, to Reclaim them from sin, and to Reduce them to Christ. So upon Acts 15.39.

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

The third Remark is; When Paul and Barnabas had well seasoned this chief City of Cyprus with the savoury Salt of the Gospel, from thence they travelled Preaching up and down the Island, till they came to Paphos, which was the farthest part of it Westward, and which is famous among the Heathen Poets for the worshipping of Venus most especially above all other places. Thither go they, verse 6. to destroy that Diabolical Worship: And there they met with a Magical Jew called Bar-Jesus, which signifies the Son of Jesus (so had he called himself) as if he had been of the nearest Alliance to our dearest Redeemer. The Syriac names him Bar-Shuma, of Shem, a name, signifying, a man of great Name, and of high Renown for his Conjurations, as another Simon Magus. N.B. This was the third Wile of the Devil for his opposing the Gospel by the cursed Jews; their first way was to curse Christians by their daily prayers [Maledic Domine Nazaraeis] as they called them. Their second was by Emissaries. The Jews sent everywhere abroad to cry down both Christ and his Gospel with the utmost of their power in Preaching blasphemously against it as a Cheat. And their third was this, of employing many skillful in Magic (Magicians mostly abounding at this time) who by their false Miracles endeavored to out-face and vilify the Divine and Real Miracles of Christ and his Apostles, as Jannes and Jambres (those Sorcerers of Egypt ) labored for a while to bring the Miracles of Moses into contempt, till they were overmastered. N.B. And so was this Sorcerer here, who was commonly called Elymas, which is the same in sense with Magus, as the other sense of Bar-Shuma is filius Inflationis, because he being breathed upon by a Diabolical Inspiration, used to Prophesy, as it also signifies filius Ulcerum, because he professed to undertake the cure of Ulcers; yet could not this Bar-Jesus, or Bar-Jehoshua (which signifies an Healer) heal his own hellish ulcerated & adulterated heart; for when that great Man (Sergius Paulus) the Proconsul of the Country, and a docible person to good (which is rare in the Worlds Grandees) had sent for Barnabas and Saul, desiring to hear the Word of God, verse 7. N.B. Which Desire was a Divine Donative flowing from Elective Love in order to his Conversion and Salvation, and which this Sorcerer endeavored with all his might to smother and disappoint, verse 8. withstanding the Apostle's Doctrine, and endeavoring to pervert the Deputy from the Faith, N.B. Oh unhappy Princes in having such Parasitical claw-backs so familiarly in their presence! This Magician is said [to be with the Deputy] had too much of the Proconsul's Ear formerly, and now would have turned him away from his eternal happiness. The greatest Opposers of the Sacred Truth, have been the greatest Courtiers: The Unclean Spirits (those Internal Frogs) thrust themselves into Kings Palaces, Rev. 16.14. As the Plague of Frogs did into King Pharaoh 's Palace, and Bed-chamber, Exod. 8.3. This is a pestilent place for Impostors to be present in, and so become a Plague to too many over-credulous Potentates, too easily imposed upon. The Arians crept into Kings Courts in their time, and the Jesuits learnt of them to do the same: And the like do the Arminians learn of them, as Utenbogardus in the Low Countries, whatever all these, or any of these have done, or do now in our own Country. The Pope hath his Nuncio's, his Legates 〈◊〉 latere, to resist Reformation, and to support his tottering Kingdom, but all in vain, as here, &c.

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

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

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

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

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

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

N.B. (2.) Paul set his Eyes upon this Sorcerer, (as if he would have looked through him) verse 9 no doubt but with angry and burning Eyes sparkling out fiery Beams. Godly Men (especially Ministers) have a daunting presence, Acts 3.12. and 6.15. Here was just ground for Paul's holy Indignation, when he saw on the one hand this Proconsul Sergius Paulus have some panting desires after the good ways of God, and, like a docible Disciple of Christ, had already got both a listening Ear, and a longing Heart after saving knowledge: And on the other hand, this peevish Conjurer endeavoring to blast those blessed and hopeful buddings (which God hath promised to bless, Isa. 44.3. in the old Translation) he could not but be more than a little concerned, well knowing that the Conversion of a Great Man is of great consequence, having many shadows to follow such a Body, especially this first-fruits of the Gospel, in order to the Gentiles Conversion; therefore is it no wonder if Paul was so loath to lose this Governor of Cyprus, who might have great Influence upon the Governed, his Subjects.

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

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

The eighth Remark is; God over-shoots Satan in his own Bow. That which the Devil designed, for obstructing the Gospel, was over-ruled by the Lord for a farther promoting it; Sergius Paulus was set upon by Satan in this Sorcerer to be turned aside from becoming a Proselyte, yet when this prudent man saw that the Gospel (which Paul Preached) was attended with so much Majesty, and with such a power of working Miracles accompanying it, he the more firmly believed, being astonished at the Doctrine of the Lord, verse 12. N.B. The Word never works more kindly, than when it is received with admiration. The second Journey Paul and Barnabas took from Cyprus (when they had done their work there) N.B. Was to Perga in Pamphilia, verse 13. whereof we have nothing of note Recorded, save only how their Colleague that ministered to them, verse 5. plaid them a slippery Trick there; though some say this was that John Mark who wrote the Gospel called by his name; yet his departure from them at this juncture (when they were walking their Biennial Circuit ) was blame-worthy, Acts 15.38. Whatever was the cause of this withdrawment from the Yoke of Christ. Sundry Conjectures there be why he did so. N. B. As (1.) That he foresaw (from this short Experience) what difficulties and dangers attended the Gospel, and therefore in time provided for his own safety, and avoided it, as one soon weary of his work. There be too many who can be content to be doing something for Christ, yet care not to meet with suffering little or nothing for him; as the King of Navarre told Beza, He would launch no farther into the Sea of Religion, than so as that he might be sure to save himself by returning safe home to Shore at night. (2.) N.B. Some suppose Mark returned to Jerusalem out of an over-fond affection to his Aged Mother, who lived there: But he had learnt a better Lesson in his own Gospel, Mark 10.29, 30. to forsake Mothers for Christ, who promised to be worth ten Mothers to him, &c.

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

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

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

The other part of this Chapter begins with the special Remarks upon Paul and Barnabas's Actings at this Antioch, where Paul Preacheth a most powerful Sermon, wherein a general prospect may be presented as to the form and manner of his Convincing Discourse in these following particulars. As (1st.) His Prologue or Preface, v. 16. wherein he craves their careful attention, which (he intimates) none could do, but only such as truly feared God; for that is the proper Character of a right Attentive Hearer. (2ly.) His Narrative of the Divine Benefits which the Lord of old bestowed upon his People Israel frankly for the Messia'h s sake, and these he reckons up to be four. (1.) God's free Electing of them above all Nations, and his wonderful delivering them out of Egypt; verse 17. (2.) God's Indulgency towards them for forty years in the Wilderness, as a Mother bears with her Child's frowardness, or as an Huband bears with his Wife's crossness, verse 18. (3.) His giving them the Possession and Improvement of the Land of Promise, verse 19. (4.) His constituting them into a form of Government there, both that of Aristocracy under Judges, verse 20. and that of Monarchy both under Saul, verse 21. and under David, verse 22. Then (3ly.) He lays down his Proposition, That Jesus is the Christ, the Savior of the World, v. 23, (4ly.) The Illustration of the Proposition, variously proving it; as (1.) From Christ's Stock and Family according to the flesh foretold by God, verse 23. (2.) From his Fore-runner fore-told by Isaiah and Malachi, verse 24. (3.) From the Testimony of John the Baptist himself, verse 25. (4.) From the Resurrection of Christ, verse 30. which he asserts as well fortified with the Testimony, (1.) Of the Apostles and many Galileans, v. 31. and (2) Of the Prophets, both David, verse 33, 35. and Isaiah, verse 34. (5ly) He anticipates Objections that some might raise against his Proposition; as (1.) None must look upon themselves to be unconcerned in this Truth; for the holding forth of the Messiah was of universal concern to present as well as to past Times, verse 32, 33. (2.) None must be offended at Christ's unjust condemnation, whereof the Cause (he tells them) was only the Jews Ignorance, verse 27. nor at Christ's Ignominious Death upon the Cross, verse 28. nor yet at his Burial, verse 29. (6ly.) And lastly, His Epilogue, wherein he excites his Auditory to an hearty Imbracement of the Gospel, by two Arguments; the first is drawn from the Advantage thereby, informing them, that many benefits do redound unto those who embrace the Faith in Christ, verse 38. and 39. And the second is drawn from the danger of neglecting it; Contemners of Christ (saith he) God will severely punish at the last day, v. 40, 41.

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

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

The second Remark is; 'It is a laudable custom to read some portion of Scripture first, and then to expound and apply it before the Sermon begin. N.B. This was the practice of the Priests of the Lord in the Jewish Synagogues, and this ought to be done in our Christian Churches. The Reading of the Law was commanded by Moses, and (the Rabbins say) that Ezra commanded the Reading of the Prophets also in their Synagogues, and both the Law and the Prophets were so distributed into parts, and so many Sections, as by Reading every Sabbath day one of them, they might Read the whole of both once a year. N B. That the Scriptures were Read in the Synagogues, many proofs do demonstrate, as Luke 4.16. Acts 13.15. and 27. and Acts 15.21, &c. And that they were expounded also is as demonstrable, Neh. 8.5, 8. Acts 9.22, &c. [ 〈 in non-Latin alphabet 〉 ] there used, doth signify that they proved the proposed Truth by comparing Scripture with Scripture, and laying one place to another as Joyners, that, in order to Erect a Fabric, first fit all the parts of their work together, so that each part may perfectly agree with the other, &c. Thus the Priests in Nehemiah 's day Read the Scripture, and gave the sense thereof to the people, for it was their special Office to Instruct them, Deut. 33.10. Mal. 2.7, &c. hereupon these Levites, Neh. 8.8. did not only Read the Law, but also (as Tremellius renders it) Dabant Intelligentiam per Scripturam ipsam, they caused the people to understand the meaning of one Scripture, by comparing it with another. N.B. Parallel Texts, like Looking-glasses placed one against another, do cast a mutual Light one to another. And thus the Lapidary useth to brighten his hard Diamond with the Dust that is shaved off from itself, and so ought hard Scriptures to be opened and explained by those that are plainer: But above all, N.B. The Example of our Lord himself maketh it a most commendable Custom: This was Christ's own Custom, to Read and Expound the Scripture, Luke 4.16, 17, 18, 19. where we are told, that our Lord did not only open the Book to read, but he also opened that portion of Scripture which he had Read: As he was admitted to be [Maphtir] or public Reader of the second Lesson in the Prophets for that day; So he became both his own interpreter, and paraphrast too, though' for his pinching them too close, his life was then indangred.

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

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

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

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

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

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

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

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

N.B. Their shipping away to Lystra and Derbe made their fifth Journey, ver. 6. These were Cities of Lycaonia also that lay farther up in the Country, where they preached the Gospel, verse 7. Thus their Persecution in one place, procured the furtherance of the Gospel (as Paul 's phrase is, Phil. 1.12.) in another place. Thousands would never have heard of Christ, had not the Ministers of Christ been driven by Persecution among them: God would not permit evil to be, unless he knew how to extract some good out of that evil: He causeth the Sun, when it forsaketh one part of the habitable World, to shine upon another. N.B. The Apostles coming to Lystra and Preaching here, Paul observed a Poor Cripple extraordinary Attentive to the word, he perceived thereby through his prophetic Spirit that he had faith to be healed, though' he was born lame and never had walked, verse 8, 9. though' his Defect in nature was incurable by Art, like the lame Man whom Peter healed, Acts 3.2, &c. yet had he Faith for his Cure which Unbelief would have hindered, Matth. 13.58. Mark 6.5. To this Cripple Paul spake with a loud voice (that all the People there present might hear and observe) saying, [Stand upright on thy feet, and he leaped and walked] verse 10. N.B. For together with Paul 's word there went forth a power, the power of the Lord was present to heal him, as Luke 5.17. the like was done by Peter, Acts 3.6, 8. and is promised to be done by God's holy Ordinances, Ps. 146.8. The Lord giveth Sight to the blind, he raiseth up the Crooked, he loveth the Righteous. God loved this Lame Man, so he restored him to the use of his Limbs, so that he leaped for joy to show that he was perfectly Cured, for all the works of God (as was this miraculous Cure) are perfect, Deut. 32.4. The sight of this miracle put the blind People to pay their Rent to the wrong Land-Lord, for though' Paul had Preached Christ unto them, and had confirmed his Doctrine with such a singular miracle, which, by the light of their own natural Reason, they might know that none but a Divine Power could have wrought it. N.B. Yet such was the blind Superstition of those poor Pagans, that they would needs ascribe the honor of it to their Dunghil-Deityes; so forcible is an evil custom and a vain Conversation Received by Tradition from forefathers, Jer. 10.3. 1 Pet. 1.18. Those Pagan-Lycaonians had heard out of the Fables of their Poets, that Jupiter and Mercury came down to visit Lycaon their Progenitour of old, and that for the affront be offered them, they transformed him into a Wolf: Hereupon they used to offer Sacrifice to those two Pagan God's by their Images which they had erected for appeasing them, and now the People supposed that they had themselves come down in two human shapes to work miracles among them. N.B. So blind are the principles of Corrupt Reason in fallen Mankind compared unto the clearest Light of the Gospel which was now preached to them: Hereupon both the common People adorn the Apostles (who were but the Instruments of the miracle) with both Divine honors ver. 11. and with Names of their God's, verse 12. calling Barnabas, Jupiter, (their chief God, as the Heathens took him) and Paul Mercurius, whom they looked upon as both the Messenger and the Interpreter of their seigned God's, which caused their applying of his name to Paul, who was the Master of Speech, as [ 〈 in non-Latin alphabet 〉 ] signifies; speaking much more to the People than Barnabas did, who mostly stood silent, yet in his Gravity might beckon upon Paul to speak as his Herald, as Jupiter did to Mercury.

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XV. Of the first Synod.

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

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

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

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

N.B. So they passed thence through Phaenice and Samaria declaring the Conversion of the Gentiles to the brethren in those places, who, when they heard how the Gentiles were brought from darkness to light, and from the power of Satan to the ever living God, Acts 26.18. This caused great joy to those believers, for nothing can more rejoice the heart of a gracious man, than the hearing how heathenish Souls are brought ••• e to God, and the Increase of the Kingdom of Christ. Thence they came to Jerusalem (when they had filled Samaria with this second Joy, added to that first, Acts 8.10.) where they were received with all respect and reverence, verse 4. Acts 15. for their great labor in the Lord's Vineyard among the Gentiles, Acts 14.27. N.B. Paul and Barnabas (who had been employed in the Ministry of the Uncircumcision ) made their application peculiarly to Peter, James and John (who were the Ministers of the Circumcision ) first in private, the other Apostles being gone to preach the Gospel (in all probability) to other parts of the World: The result of this private conference was, that the three of the Circumcision did kindly concur with the two of the Uncircumcision without either detracting from what they had done already, or super-adding anymore things to be done by then hereafter: And all was well concluded betwixt them, that as the Three should mind their Ministry among the Jews, so should the Two among the Gentiles, requiring only that the poor of the Circumcision must be charitably remembered by those of the Uncircumcision.

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

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

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

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

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

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

N.B. The third Speech in this Council, was that of James the Just, verse 13, &c. who not only seemed to be a Pillar, but indeed was so, Gal. 2.9. both of the College of Apostles, and of the Church at Jerusalem, but much more as President of this great Council: The Tendency of his Oration in the general, was to propose a Golden Mean betwixt the two Extreams, both of those that would have all the Mosaic Yokes imposed, and of those that would have none at all: Designing by this Medium, that neither the Jews should be too much offended nor the Gentiles too heavily burdened: Yet withal he subscribes to the Sentiments both of Peter and of Paul, in giving his Sentence, verse 19. which (after his Exordium and Narrative, verse 13, 14.) he confirms by Scripture (that ought to over-rule all Debates) verse 15, 16, 17, 18. proposing not only what was to be omitted, but also what (for maintaing brotherly Love betwixt Jew and Gentile ) was to be observed, verse 20. namely, that the Gentiles might be required to rafrain from [eating things offered to Idols, and strangled, and blood, and fornication] N.B. Which last is reckoned among indifferent things, because the Gentiles then (though' falsely) thought it so. As he in Terence said, Non est Flagitium (mihi creed) Adolescentem scortare, &c. 'It is no sin (believe me) for Youngsters to Whore, &c. ) But the three first (however strictly they had been Imposed by the Law before) were now become indifferent by the Death of Christ, seeing now there was to be no more distinction of either Meats or Nations anymore: Yet, because the Jews were so glued to those Jewish Observances, as they could not be quickly drawn to let them go, v. 21. Therefore to decide this Controversy, the whole Council, upon this motion of James, thought it meet, that those Ceremonies should not be buried so soon as they were dead, nor immediately dragged out of doors, but that the Gentiles should thus far Judaize, and purchase Unity with a charitable compliance, till Time and fuller Acquaintance with the Gospel, did more fully inform them concerning Christian Liberty, whereby both the Jews and the Gentiles might be made willing to lay aside those now needless Niceties. N.B. No contradiction to this Determination of the Controversy rose from any hand, but there was an holy, and no less happy Unity. Letters are dispatched with the Decrees of this Synod, wherein, (1.) The false Apostles are most sharply Rebuked, verse 23, 24. (2.) Paul and Barnabas are highly commended for their Courage and Constancy, verse 25, 26. (3.) Judas and Silas are joined in Commission with them two that came from Antioch, to assure the Church there, that this Decree was not forged or counterfeited, verse 27. (4.) Nor was it any Human Act, but the Dictates of the Holy Ghost, verse 28. And (5.) That therefore it would conduce much to their Advantage, if well observed; and so it proved for their Joy, verse 30, 31. which being done, Judas returned, but Silas staid for farther benefit to that Church, verse 32, 33, 34. it being enough that Judas acquainted the Apostles with this happy Issue, &c. Now Paul and Barnabas having staid a competent time to settle all Church Affairs at Antioch (the Controversy about Circumcision being well composed) they undertake their second Journey among those Gentiles, where, at their first Journey, they had been sowing the good seed of the Word of God (leaving many other faithful Teachers to carry on Gospel-work behind them) thinking it not enough to sow the seed, but they must take care, lest it be plucked up in their absence, and that Tares, by the Envious One, be not sown instead thereof, verse 35, 36. Redit labor actus in orbem, An Husbandman's work is never at an end, but runs in a Circle; nor is that all of the Laborers in God's Vineyard; there is weeding and watering-work, as well as plowing and sowing, before the Reaping of an Harvest. 'It is supposed, that at the Great Council at Jerusalem, this Agreement was made betwixt Paul and Barnabas on the one party, and Peter, James, and John on the other, that those two should go among the Gentiles, and these three should act among the Jews, Gal. 2.9. In order hereunto James abode at Jerusalem as the Residentiary Apostle of the Country of Judea, Gal. 2.13. and Acts 21.18. where at last he suffered Martyrdom: But Peter and John went abroad among the scattered Jews, who were dispersed into Forreign Countries, so that at last you find Peter at Babylon in the East, 1 Pet. 5.13. and John at Patmos, an Island in the West, Rev. 1.9, And hereby we may conjecture, how they divided their Apostolical Employment among them: N.B. But when Paul and Barnabas are about to set forth this second time, the Devil starts a difference betwixt them about Mark 's going along with them as a Companion in the Ministry: Barnabas being his Uncle, Col. 4.10. was for preferring his Nephew, and therefore desired to have his company, verse 37. but Paul denied it, because he had lurch'd them, Acts 13.13. providing for his own ease, when they were to take a Tedious Journey, and an Hazardous Adventure over the high Hill Taurus, which this John Mark disliked, and so most timorously deserted them, verse 38. This Exception seemed so weighty with Paul, that he could not in Conscience give that Encouragement to such a Coward, as durst not go along with them unto that work to which the Spirit of God had called them, Acts 13.2. (which was to offer life and salvation unto the Gentiles, and to gather them into Christ's Sheep fold) therefore stood he so stiff against Barnabas in his too much countenancing his Kinsman, so that it rose to a bitter Contention between them, verse 39. where Luke, being a Physician, useth that physical expression of a Paroxism, which signifieth the hot and violent Fit of a Feaver. N.B. This strife became so sharp, as to the prevalent imbittering of their minds each to other; and to their parting asunder each from other: And it is questionable whether ever they saw the faces one of another again: We read not that ever they joined together anymore after this. Barnabas takes Mark, and Paul takes Silas, and both go their several ways.

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

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

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

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

CHAP. XVI. Paul and Silas sent out again.

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

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

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

God's goodness appears here invincible in over-shooting the Devil in his own bow: The Devil devised this division of Paul and Barnabas for evil, even for the dissolution of the present Churches, but God over-ruled it for good, namely, for the edification of many Churches, and the enlargement of Christ 's Kingdom: for hereby many more places were by this very means made partakers of the blessing of the Gospel, which (for ought we know) might otherwise have wanted it: Therefore though' the Devil do this evil, and that mischief among us, Murmur not at these things, when he hath had his swing in causing the worse Sins; God comes and turns all to the contrary for his own Glory, as he did in Esther's day, Esth. 9.1.

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

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

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

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

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

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

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

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

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

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

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

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

(1.) From some secret cause unrevealed.

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

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

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

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

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

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

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

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

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

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

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

The first is concerning his Action there.

And the second is his passion or suffering there also.

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

Then concerning the Divining Damosel's dispossessing, that Divine Narrative consists of three circumstances. 1. From whence or out of whom was this Divining Spirit cast out? It was done to a Damosel, who was a Servant to sundry covetous Masters, which perverted the Religion (of foretelling future things) into filthy gain, verse 16. And 2. For what Reason; to wit, for her many importunate, yet many ways suspected Acclamations after the Apostles, done undoubtedly by the suggestion of Satan for wicked ends, verse. 17. And 3. By what means this was effected; this miracle was wrought in the name of the Lord, verse 18.

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

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

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

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

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

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

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

The fifth Remark is; Lydia's, being judged faithful by the Apostles, and baptized before she went home; all her family (whom she could undertake to bring up in the knowledge of Christ) were admitted to that ordinance also. If the Law allowed of this Gen. 17. ver. 12, 13. much more doth the Gospel so, which enlargeth the privileges of Believers in all things, and narrows them in nothing: we have been in 1600. years possession and prescription of Baptizing the Infants of Believing Parents; therefore we may more rationally require the Antipaedobapists to prove by any express place of Scripture, that Children were not baptized by the Apostles, when they baptized whole households, and Nations, (according to their Commission, Mat. 28.19) but it ought not to be proved by us: we may better require their proof that, there were no Children in Lydia 's & the Goaler 's household, or other the like Families, by some express place of Scripture, than they ask ours. Especially considering how the phrase [they, and all theirs] included the little Children, Numb. 16.27, 33. and why not [he and all his] Acts 16.33. yea and Lydia and her house were baptized, Acts 16.15. which the Syriac reads [She and her Children] &c, a non dicto ad non factum non valet Consequentia, because 'tis never said so, we may not say, it was never done so, we are not told of any one Woman that ever received the Lord's Supper, yet none doubts, but many women did receive it, &c.

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

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

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

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

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

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

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

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

(1.) Their danger.

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

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

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

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

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

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

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

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

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

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

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

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

N.B. Satan 's design here was to make Paul and Silas blaspheme by the grievousness of their sufferings, and to desert their Apostolical Office, or at least to call into question their cause and calling into Europe at this time, as proving so Inauspicious and Unfortunate to them: but on the contrary, God's comforting presence with them in this comfortless confinement, converts their Prison into a Palace, yea into a Paradise, so that they testified the confidence they had both in a good cause, and in a good conscience by their singing praises to God, and so loud that their fellow-prisoners (who knew not God) heard them: This they did not as the Pharisees do, only to be heard by others, but because they rejoiced that they were accounted worthy to suffer for Christ's Name, Acts ch. 5. ver. 41. and the more they were afflicted, the more they rejoiced, and praised the Lord (without any Pharisaical Ambition after the praises of men) giving thanks unto God for all things, Eph. 5.20. and being assured that these very things they suffered God would over-rule for good, Rom. 8.28. So that there is nothing more vain than violence against the truth, quae florescit Uulnere, the more men labor to suppress it, the more it shineth. &c.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

N.B. Paul here stands upon his just privilege, and would not be content with a sneaking Clandestine Dismission, after such a public and Ignominous punishment was imposed upon them only for preaching the Gospel, and casting out the Divining Devil, and that [Indictâ causâ] without a fair hearing, especially against the Roman privileges wherewith they were Infranchized: This was Paul 's plea here and elsewhere, Acts 22. verse 25. pleading that he was a Roman, this was not a lie, N.B. For though' he was not born in Rome, but was a Jew born in Tarsus, yet because Tarsus did stick close to Julius Caesar in the Civil Wars, and afterwards to Octavius, it was therefore Infranchized with all the privileges of the City of Rome, whose Freemen by their Valerian Law might not be bound, and by their Sempronian Law might not be beaten (and least of all, uncondemned) without the consent of the Romans. N.B. This the Apostle pleaded, not so much for his own sake, as for the Gospel's, least it should be contemned with their person, and had not Paul 's plea been Authentic herein, it would have been more despised.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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