A Complete History and Mystery of the Old and New Testament

CHAP XVIII. Paul 's Preaching at Corinth.

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

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

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

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

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

N. B. However this opposition moved Paul to change his quarters and to betake himself to a new Lodging, verse 7. being put in some small pang of fear, which the Lord relieved him off by encouraging him with two Arguments.

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

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

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

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

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

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

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

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

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

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

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

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

The third Remark is; Paul chose to labor with his hands, rather than he would disadvantage the Gospel, or become burdensome to those poor people who had here received the Gospel. 'It is said, [He wrought with Aquila in Tent-making] Acts 18.3. This Trade Paul learnt, before he was called to the Ministry. N. B. The most Learned among the Jews did always learn some Handy-craft-Trade, holding themselves obliged by their Traditional Law, that every Father must teach his Child some Trade; and their Rabbi Judah saith, that whosoever doth not teach his Child a Trade, doth as bad, as if he bad him go play the Thief. Paul therefore, having learnt this Trade of a Tent-maker, did work with his hands here for his own subsistency, as he did in other places upon the same exigent, 1 Cor. 4.12. 1 Thes. 2.9. and 2 Thes. 3.8. Paul had power enough and warrant to challenge Maintenance for his Preaching-work (as he intimateth many times over in his Epistles). N. B. But (1.) There was not yet any Church at Corinth to maintain him (2.) When there was a Church there; he would take nothing of the Gentiles for the greater honor and promotion of the Gospel among them. (3.) The persons that embraced the Gospel and believed, were mostly the most mean persons, as appears most probably from 1 Corinth. 1.26. [Not many wise men after the flesh, not many mighty, not many Noble are called] Therefore spared he those poor Proselytes, and would not be burdensome to them. (4) It was to show that he sought them more than theirs, their persons to be saved by him, more than their purses for him to be sustained by them. N.B. Yet did he assert his own Right, and the Right of Ministers by Divine Appointment, 1 Cor. 9.6, 11, 12, 14, &c. But because of the present Necessity and Emergency of Affairs, he denied himself here, as Acts 20.34. 2 Cor. 11.7, 8. and 2 Thes. 3.9. &c. working with his hands in sowing Skins together, whereon to make Tents, used much by the Soldiers in those hot Countries, and by others also, to keep off the violence of the Weather, &c. N.B. Hereupon one saith of him, [That he was no less busy in his Shop among his Tents, than in his Study among his Books and Parchments, which he mentions 2 Tim. 4.13. yet was it no work of supererogation (as the Romanists say) for in this case it was a duty (saving the honor of the Ministry) but no general Rule. So thus Musculus, when driven out of his place by Persecution, was forced to pick up a poor living by Digging and Weaving. And a late Martyr (as great a Scholar as Europe had) being banished, served a Mason for his livelihood.

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

The fifth Remark is; The Lord's promise of his presence is a sweet incouragment to his Servants for their Abiding in a place, and among a people notwithanding their fears from angry men and from enraged Devils. Thus here, the Lord Christ spake again to his Servant Paul, saying [ be not afraid, but speak, and hold not thy peace for I am with thee, and no man shall set on thee to hurt thee, &c.] Acts 18. verse 9.10. N.B. We may well wonder what was the cause of any new fear in Paul, that Christ should now say to him [fear not] seeing the coming of Silas and Timothy to him (according to his order, Acts 17.15.) had made him so brisk in his work, verse 5, 6.) his Spirit was then warmed with the company of these two good men, as two flints, though' both be cold yet yield fire when smitten together. Now some sudden pang of fear came upon him (as he confesseth, that in Macedonia his flesh had no rest, but was troubled on every side, without were fightings and within were fears, 2 Cor. 7.5.) here Christ came to comfort him, using two Arguments to persuade his continuance in Corinth.

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

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

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

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

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

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

N.B. Tho' the Postscript of that Epistle dateth it from Athens, which as it is not Canonical, so nor consonant to truth, because this Epistle was sent by Silas (the contract of Silvanus ) and Timothy, as well as in Paul 's name, 1 Thess. 1.1. and those two came to Paul when he was at Corinth, Acts 18.5. nor was there any Church in Achaia while Paul was at Athens, for from thence he went to Achaia and planted a Church at Corinth, Acts 18. verse 1. but there was a Church in Achaia when he wrote that Epistle, 1 Thess. 1.7. However, the occasion of it was, the New-planted Church at Thessalonica was much discouraged to behold the Jews persecute the Christians, and to lose by death some of their useful and Eminent Members, the Apostle having notice thereof, and the Devil (either by disputes, or by Tumults, or by Layings in wait for his life) hindered him from giving them a personal visit, 1 Thess. 2.18. Thereupon he wrote this Epistle to encourage and comfort them in the ways of the Gospel. N.B. And the Apostle, being informed of some mistakes put upon some passages in the first Epistle about the coming of Christ, and still being hindered to go thither himself, he writeth also a second Epistle, wherein he taketh up the same argument and discourse again for thir further and fuller Establishment.

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

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

CHAP. XIX. Paul at Ephesus.

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

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

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

N.B. Then Paul 's sufferings for such good doings in this place are next specified and reducible to two heads. 1. What opposition the Jewish Jugglers made against Paul 's Ministry and Miracles, verse 13. but the Devil in the possessed prevailed against the Devil in them, v. 14, 15, 16. and when it was observed how God over-shot the Devil in his own bow, this produced the wonderful effects. (1.) Of Confession of Sins, Verse 17, 18. And (2.) Of Amendment of Manners and Reformation of life, verse 19. in burning their books which taught Magic, Astrology, and charming of love, &c. Then 2. What from the Silver-Smiths of the City who made Shrines for Diana, whose Captain in that uproar against Paul was Demetrius, verse 24. who by a Starched Oration stirred up all the Rabble into Sedition, and to the apprehending of Paul 's Parteners, and puting the whole City in to a Confusion, verse 25, 26, 27, 28, 29. with 32, 34. yet was all this Stir hushed by the wisdom of the Town-Clark (which was endeavored by Paul himself, but was hindered by his Friends, verse 30, 31.) at last effectually, v. 35, to the end.

Those many heads of Resolves afford many famous Remarks.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

N.B. In one ancient Copy it is here added, that Paul taught in this School-house [from the fifth to the Tenth hour] which shows what a 〈 in non-Latin alphabet 〉 an Iron sides, or indefatigable Preacher Paul was, to be able to hold out for five hours together in holding forth the Mysteries of Christ in the Gospel. So he likewise [continued his Speech until midnight] Acts 20.7. a long Sermon indeed, at least, it would be thought so now among such short ones in Zeal we are, what was said of Julius Saliger, may be better said of blessed Paul that he had a Golden wit (even Gospel-gifts and graces ) in an Iron Robust Body though he was but a little man in Sature, &c. N.B. Nor doth this Separation of Paul 's warrant all or any Separations, but only in proportionable cases to that of this which are reducible to two heads. (1.) Where there is a deficiency in Fundamentals.

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

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

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

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

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

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

The seventh Remark is; The Devil by Divine permission hath power over those that profane the name of Christ (taking it in Vain against the 3d. Commandment) though' they be descended from never so honorable predecessors, and themselves never so much pretenders to a Veneration for the name of Jesus, &c. Mention is made here (for a clear manifestation of this truth) That there are Seven Sons of Sceva (one that had been high Priest, or of the chief of those 24. Courses of Priests divided by David, 1 Chron. 24.4.) who became Vagabounds, wandering up and down to conjure out evil Spirits in the name of the God of Abraham (as Josephus saith in his Eighth Book, &c. ) merely to pick a livelihood out of that Trade, as our Jugglers do, but turned their Tone here, when they saw how the Apostle wrought miracles in the Name of Jesus, they likewise adjured evil Spirits by Jesus whom Paul preached, verse 13, 14. N.B. This should teach all Parents, especially Ministers, to use their utmost endeavors that their Children be well educated: That great High, Priest Pope Paul the third, thought it sufficient to say of his Dissolute and Bloody Son Farnesius [haec vitta me non commonstratore didicit] he never learnt those Debauchees of his Father. What these Seven Sons learnt of their Priestly Father the Scripture is silent, yet are they called here certain Vagabond Jews, and Exorcists or Conjurers, who thought to work as mighty miracles as Paul did, but the Devil proved too hard for them: Saying, [ Jesus I know ( for he had destroyed the Devil's works, Heb. chap. 2. v. 14.) and Paul I know ( for he had felt his fingers in that Messenger of Satan, 2 Cor. chap. 12. v. 7. and yet had thrown the Devil out of his Trenches, 2 Cor. 10.4.) but who are ye? ] though' they, to wit, Jesus and Paul, have a Commission to cast me out, yet I know ye have no power to cast me out too.

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

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

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

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

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

N. B. This plainly appears from verse 23. and the same time there arose no small stir about that way, namely, the Doctrine of the Gospel, which had even now so powerfully prevailed with a mighty and irresistible torrent over all oppositions both of Men and Devils, the word had such a free course (all obstructions and Remoras were removed out of its way) that it was glorified of all, 2 Thess. 3.2. and it became such a succesful seed in this Soil of Ephesus, that it had a mighty Increase, ver. 20. Casting down the Kingdom of Sin and Satan, and causing those Conjurers not only to devote their Conjuring books and Scrpits of Curiosity to the fire, but also their own Souls and bodies to the Service of Christ and his Gospel; so they became renewed Monuments of the All-conquering Virtue, and Victory of the Divine Truth.

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

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

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

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

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

The eleventh Remark is; 'It is the Lot and Portion of Gospel-Preachers and professors to be loaded with Accusations by the Adversaries thereof (set on by the Accuser of the Brethren, Rev. 12.10.) as here, in order to get them condemned, and executed for their Supposed Sacrilege and Blasphemy.

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

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

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

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

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

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

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

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

N. B. But Paul 's deliverance out of the most Imminent Danger is expressly Illustrated by the Holy Ghost in three Eminent Circumstances.

The first is, when Paul would have entered in among this rude Rabble, not only the Disciples suffered him not (for the life of him, from whom they had received the Faith, was more dear to them than their own: a blessed pattern for good people to preserve their Pastors) verse 30. but also some of the chief of Asia (supposed to be Heathen Priests, who usually were Masters of those plays and shows in honor of their Idol-God's, or Princes of the Country) do add (to the Disciples entreaties) their requests sent to him not to adventure himself among such an enraged Rabble, such an head-strong ungovernable company [that bellua multorum Capitum ] the beast with many heads, or mad multitude, verse 31. Whether these chief men (who sent this saving Message to Paul ) were Princes or Priests, it matters not. However, it was a mighty work of God's Providence in over-ruling those Heathens hearts and inclining them to countenance and favor persecuted Paul, though these men were bad enough (especially) if (as Beza saith) they were such Idolatrous Priests as composed Stage-plays for their deified Diana, yet the Father of Spirits made them show some good affections towards Paul, if not towards the Christian Religion: The same God who made many Legal Priests obedient to the Faith, Acts 6▪7. might make these Idolatrous Priests thus far obedient also. Christ can either find or make Friends to his Gospel and Ministers even among the worst of their Foes.

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

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

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

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

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

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

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

The second Note is, This Town-Clark's Starched Oration to the Rabble savoured more of Carnal Wisdom, and crafty policy, than of any Patronage to true piety: For he tells a most loud lie, verse 37. that Paul was no Blasphemer of their Goddess, whereas Demetrius had more truly told what was Paul 's Doctrine, verse 26. but Politicians think they may lawfully lie for peace-sake, that any untruth may be told to redeem the appeasing of a Tumult, and as this insinuation (that none quarrelled with Diana or her worship) was more cunning, than honest: So no less Fallacious was his telling them, that though' Paul, &c. were against Idols made with hands, yet their Image was no such thing, but it was dropped down from heaven, verse 36. Tho' it be Recorded ( Plin. Lib. 16. chap. 40.) that one Canetias made it, yet the crafty Priests persuaded the Credulous people that it fell down from Jupiter to get more Veneration to their Idol and more pounds into their own purses.

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

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

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

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

CHAP XX. Paul's Travel toward Jerusalem

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Remarks from this second are:

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

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

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

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

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

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

The fifth Remark is; Sermon-sleepers want not warnings of God's sending forth suddenly his dreadful Summons for sleepers. N.B. We see Eutichus (which signifies good fortune) had the bad fortune to fall into a dead sleep sitting in a Window while Paul was long preaching, he sunk down with sleep and falls down from the third lost and was taken up for dead. This was done by the Devil (God permitting it) to distract and disturb Paul that he might put an end to his long Sermon, which so disturbed the Devil's Kingdom, verse 9. yet the following Miracle of reviving Eutychus turned it to the contrary: All sleepers do distract the preacher.

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

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

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

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

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

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

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

N.B. The second Reason of his going on foot here may be supposed, that he might meet with more opportunities of sowing the Seed of the Gospel, as he passed through Towns and Villages by Land, among those he conversed with, which could not be expected in a Sea-Voyage, so bent was he for winning Souls.

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

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

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

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

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

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

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

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

The second Remark is; These Elders or Overseers or Bishops which the Apostle sent for to Miletum from Ephesus, it is manifest that Timothy was none of them, for he was in Paul 's company already, and had been with him in his Journey hither, Acts 20. v. 4, &c. N. B. But probably they were the Twelve men upon whom Paul had laid his hands, and by bestowing thereby the Holy Ghost on them, he had fitted them for the Ministry, Acts 19.6, 7. and more over some such might be, as Timothy had ordained to office, during his abode there: and though' these overseers could not but be much confirmed by his Apostolical Sermon, yet some of them proved by seers, verse 28.30 As Nicholas the Deacon, Rev. 2.6. Hymenaeus, Alexander, Phygellus and Hermogenes, 1 Tim. 1.20. and 2 Tim. 1.15. perverting Scripture, &c.

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

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

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

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

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

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

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

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

Nor (6thly.) Could all those Bonds and Afflictions (which dog'd him from place to place) deter him from his duty, not valuing his own life in competition with finishing both his General course of Christianity, and the special course of his Ministry with Joy, verse 23, 24. which words, with verse 25. do altogether (as one saith of Cyprian 's Writings) breath out Martyrdom in every Syllable: This blessed Frame of Paul was found in Julius Palmer, who said, It was an hard matter to burn, only to such as had their Souls linked to their Bodies, as a Thief's foot in a pair of Fetters, which was not this Martyr's case.

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

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

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

And also (3.) Whosoever is set apart to that Office of over-seeing the Church, according to the Rule of God's word, is truly made an overseer by the Holy Ghost, God concurring in owning and blessing his own Institutions, and those are charged by the Apostle here to take heed unto themselves in the first place (for he that is not mindful of his own Salvation, can never be careful aright of the Salvation of others) and then [to all the flock committed to their charge] enforcing this duty upon them, by declaring how dear and costly the Church was to Christ, and therefore should be dear and precious in their pains and care to them.

N.B. But alas! (saith Espenoaeus ) how many are Aposcopi rather than Episcopy, by-seers rather than right over-seers. How can Christ take it well at the hands of careless Ministers that they should be so negligent over those Souls which cost him his precious blood whom he plucked out of the Paw of the Roaring Lion, bears in his Bosom, &c. Isa. 40.11.

The sixth Remark is; Heretical Teachers, as well as bloody persecutors, are no better than Ravenous and Grievous Wolves, for so both are branded with that beastly Name, Verse 29.

N.B. Still the Metaphor is carried into an Allegory wherein true believers and Disciples of Christ are called Sheep or Lambs, their Pastors Shepherds or over-seers, and their Adversaries (whether in Heresy or Persecution) are styled Wolves. Nothing more plain than that cruel persecutors are Wolves (called so by Christ, Matth. 10. v. 16 17.) whose Malice inclines them to destroy God's people as strongly as the Rapacious nature of the ravening Wolf doth that greedy Creature to worry a Flock of Sheep. This all Martyrologists do make manifest in all ages of the Church.

N.B. But there be other Wolves so called, even false Teachers, by Christ himself also, Matth. 7.15. Such as come among Christ's Flock in Sheeps clothing: The Devil usually begins with violence Force, and Cruelty, circulating the world like a Wolf or Lion, seeking whom he may devour, 1 Pet. 5.8. If this succeed not to take well, then he betakes himself to his Wiles of fraud and crafty Counsels; Herein he puts off his Wolfs Frock, and makes his next Encounter in Sheeps clothing, yet retaining his Wolfish and worrying nature; this is another dangerous Rock, which the less careful and the over credulous may easily split against, therefore Christ crieth [beware] least while we are striving to Shun a Shelf, we fall not, on the other hand, into a whirlpool.

N.B. The old Church was sadly pestered with false Prophets, Deut. 13.13. Jer. 23. v. 16. Ezek. 34, &c. And so is the New, Matth. 24.4. Rom. 16.17. Ephes. 5.6. Col. 2.8. 1 John 4.1. This was Peter 's prophecy [that such shall bring in damnable Heresies privately, &c.] 2 Pet. 2.1. and Paul predicteth the like here, verse 29, 30. a speaking preverse things, &c. while they pervert the Scripture in defense of their own devices. These are as pernicious to the Soul, as persecutors are to the body, and wolves to the Sheep, therefore the worst, and the word [ 〈 in non-Latin alphabet 〉 ] (which Paul useth for drawing Disciples, not to Christ but to themselves, &c. ) signifies to tear them limb from limb, as the Wolf doth with the seized Sheep, &c. but our Lord hath promised to punish those that push with the Horn, and foul with feet, Ezek. 34.19. so we need not fear, &c. Mic. 5.5.

The last Remark here is; Paul 's Pathetical Valediction, wherein.

(First,) He Commends those Elders to God (who alone was able to keep them in that approaching hour of Temptation) and to the Gospel of Grace, which the God of all Grace appointeth as a means to six them upon the Rock that they might not be removed by that future Tempest, but be preserved for Glory, verse 32.

(Secondly,) He gives his own example, verse 33. and the command of Christ, v. 34, 35. for their Imitation to avoid covetousness (which is the Root of all evil, 1 • im. Chap. 6. verse 10. Especially in praelates, John 12.6. and Matth. 26.15.) as Moses did, Numb. 16.15. and Samuel, 1 Sam. 12.3, 5. and himself (who Laboured with his hands for his own Liveli-hood, Acts 18.3. and 1 Cor. 4.12. and 1 Thess. 2. verse 9. and 2 Thess. 3.8. where he gives this Account;

N.B. That he did not propose this his practice as a precept or precedent Law or Rule to all Ministers, for he had not power to deprive them of what God had given them, Levite. 27.32. Matth. 10.10. Luke 11.42. Prov. 3.9, 10. Mal. 3.9, 10. Tithes were paid by Abraham to Melchizedek long before the Levitical Law • : So that there must be a moral equity in this Reciprocal duty both before the Law, under the Law, and after the Law under the Gospel. And though' Paul did thus in a juncture and case of necessity because of their present poverty (had they been able, more shame would it have been to them to let him Labor) and because false teachers were watching all advantages against him, yet doth he himself often assert his own privilege, 1 Corinth. 9.14. Gal. 6.6. and Christ's words (he urgeth) might be collected out of Luke 6.38. and 16.9, &c. yea the very Terms might be spoken by Christ, for all he spake is not writ, John 20.30.

(Thirdly,) He kneel'd down and prayed with them all, verse 36. Here was a right Gospel manner of taking a final farewell. Whereas the common custom of Carnal men is to bid Adieu one to another by drinking of Healths which [Turpissima 〈 in non-Latin alphabet 〉 ] or most filthy Healting Round and cursed Custom had its first original from some Sordid Court Parasites, who would lick up the very Slaver of their Princes. There is no parting now without such Circular potting, yea the whole Cup up and off as well as round. Those primo-primi-Christians did not so here, but parted with prayer in a kneeling posture, worshipping God both with their bodies and spirits, 1 Cor. 6.20.

(Fourthly,) And here with tears with their prayers, Verse 37, 38. testifying hereby how they looked upon the loss of such a painful and faithful Pastor or Apostle, a very great public loss, not only to themselves; but also to all Asia. And this was the cutting, yea killing, word that he told them by a prophetic Spirit, that they should see his face no more.

Oh! How loath were they to part with Paul (who had so endeared himself to them by his holiness, humility and usefulness) insomuch as they enjoy him as long and as far as they could, accompanying him to the ship, and when gone off to Sea, gave their longest look after him. Thus are we pulled one from another in sad partings 〈◊〉 but we meet in Heaven with joy, not to part anymore, &c!

CHAP. XXI. Paul 's going to Jerusalem.

NOW come we to Paul 's Passage from Miletum unto Jerusalem, Acts 21. where those places through which he passed thither are mentioned; As,

• 1. To Coos and the next day to Rhodes, two Islands in the Mediterranean Sea, verse 1.
• 2. Then to Phenicia, bordering upon Palestine, yet in the Country of Syria whose chief City was Tyre and there he landed with his Company, and stayed seven days, verse 2, 3, 4. where he was foretold what should befall him at Jerusalem, and from whence (after he had spent one Lord's day with the Disciples of that City, and after prayer at parting with those that Accompany'd him out of the City.) He;
• 3. Passed on to Ptolemais (a City and Sea-Town of Phenicia ) where he abode with the Brethren but one day, verse 5, 6, 7. Then,
• 4. From whence he passed to Cesarea (a City in Palestine mentioned Acts 10.1. and 18.22.) where he lodged with Philip the Evangelist, and tarry'd there many days till he was told again of the fate that should befall him in Jerusalem, yet all cannot dissuade him from his Journey thither, verse 8, 9, 10, 11, 12, 13, 14.
• 5. From Cesarea he passeth on to Jerusalem which was his Terminus ad quem the place to which, as Miletum was his Terminus a quo, the place from whence he went. In his return from the last mentioned Peregrination through many parts both of Europe and Asia, now is Paul got to the end of his Journey, namely, to Jerusalem, verse 15.

His Host that lodged him (when Lodging could not but be very scarce at Pentecost seeing all the Males in Judea were Summoned thither) Mnason an old Disciple, verse 16. Then follows his acceptance in general with the whole Church, v. 17. and in special with James and the Elders, verse 18.19. to whom he gives a full Narrative of what God had wrought by him among the Gentiles, for which they glorified God, verse 20.

N.B. Yet because the believing Jews, (who being wonderful many by the blessing upon the Gospel) were still zealous for the Rites of Moses, not understanding their freedom from them by the Messias thoroughly, &c. Those Elders persuade Paul to take off that prejudicate opinion which the Ubelieving Jews, out of Asia, had instilled into the minds of these Believing Jews at Jerusalem against him, verse 21, 22, 23, 24. This Paul doing at their persuasion, verse 26. A Tumult ariseth by the instigation of the Unbelieving Jews of Asia, verse 27. Paul is Apprehended, Accused and in Danger of his life, verse 28, 29, 30. but rescued by the chief Captain, verse 31, 32. yet he bound him to make his defense, ver. 33. to v. 40.

N.B. From those Resolves of Paul 's passage by several Stages and Journeys to Jerusalem do flow those few following Remarks;

The first is; Dearest Friends and Relations (not only those in the Flesh, but more especially those related in the Spirit) have a most sad, sorrowful and a most involuntary parting one from another, as here, Acts 21. v. 1. N.B. Luke useth the word [ 〈 in non-Latin alphabet 〉 ] after that we were pulled from them. The same word he had used, Acts 20.30. for Heretical Teachers drawing away Disciples, that is, tearing them Limb meal (as the Greek word signifies) by a violent avulsion and destraction of one Limb from another (as Wolves do with the worried Lamb they devour) compelling them by their forcible persuations to Imbrace such distorted Doctrines as produce, at length, sad and dolorous Convulsions of Conscience, while they thrust their Proselytes out of God's way, Deut. 13.5.6, 13. and as Jereboam did drive Israel from following the Lord 2 Kin. 17.21. N.B. Thus were those dear and Spiritual Relations pulled in pieces here at their parting with Paul (it was as if the head had been driven off from the body) whose face they must see no more, with great difficulty and reluctancy: And thus we part with our dying as well as departing Friends, who die in the Lord and fall asleep in Jesus: Yet this consideration may comfort us, we do but bid such dear Friends [good night] for we must hope to see them again in the morning of the Resurrection, as these did Paul, &c. here.

The second Remark is, As Paul passed with a straight course towards the old Jerusalem, verse 1. so would to God we could do so towards the New-Jerusalem which cometh down from Heaven, Gal. 4.25, 26. Heb. 12.22. Rev. 3.12. and 21.2, 10. N.B. We are commanded to make straight our paths, Hebr. 12.12, 13. our ways may not be Hubby and Rough (no more than crooked ways) least our weak and Lame Legs stumble upon some Stumbling stone whereby we may be turned out of God's way, which leads directly to this Jerusalem. Such as turn aside to crooked paths shall be led forth with the workers of iniquity, Psal. 125.5. All by-ways from holiness are but highways to Hell. We should not leap over the hedge of any Commandment (for escaping any piece of foul way) least the Old Serpent bite us, Eccles. 10.8.

N.B. But we should do as those Kine of the Philistines did, which, though' they had Calves at home, yet held straight on their way with, the Ark of God to Bethshemesh (that house of the Sun, as that name signifies) 1 Sam. 6.12. Oh that we could do so toward Heaven, that house of the Sun of Righteousness! Tho' we have divers objects in our way to divert us. Solomon directs us to keep a direct course, saying [Let thine eyes look right on] Pro. 4.25. oculum irretortum in metam: Get your eyes fixed upon the right Mark and Object without wandering from it; This requires a Patriarch's eye, well skilled in Moses 's Opticks, Heb. 11.27. we ought not intently to look upon that which we may not lawfully love. He that would not hear the bell, must not meddle with the Rope, &c. [ponder the paths of thy feet] verse 26. namely, by the weights of the word and [turn not to the right hand, &c.] verse 27. Keep the Kings high way: Do as those, Mariners with Paul here kept a straight course, having their eye on the Star and their hand on the Stern, &c.

The third Remark is; The Spirit of Prophecy doth not reveal all things to those upon whom it cometh. Thus was it here, some of those Disciples at Tyre told Paul through the Spirit, that he should not go to Jerusalem, verse 4. foretelling by the Spirit of prophecy▪ of his sufferings in that City (as Agabus the Prophet did after at Cesarea, v. 10, and 11.) which afterwards did truly come to pass. It seems those prophetic Disciples did but know in part. N.B. This same Apostle saith [ we know in part and we prophecy in part. ] 1 Cor. 13.9. that is, we ourselves have but a short and imperfect communication of matters from the Spirit of Prophecy, we can therefore communicate but an imperfect degree of knowledge to others, we know but imperfectly because we are taught, or at least learn but imperfectly. Thus those good men being ignorant of that special command Paul had to go this Journey to Jerusalem, Acts 19.21. and 20.22, &c. they did, (according to what they knew) out of mere Commiseration and true Charity dissuade Paul from that Journey: But it may be Objected.

N.B. These good men knowing that the Spirit by which they spake of Paul 's sufferings at that City, was infallible and could not Err or be mistaken; How come they to dissuade him from going to Jerusalem?

N.B. This Objection hath a double Answer: First, It was with him as it had been with Elisha in another case, saying [The Lord hath hid it from me, and hath not told me.] 2 Kin. 4.17. He knew not all things at all times. So here the Lord and his Spirit had not told these prophesying Disciples far short of that Eminent Prophet who had a double portion of the Spirit of Elija upon him, whereby he wrought a double number to his Master's miracles) How Paul went bound in the Spirit to Jerusalem, but thinking it to be his own Voluntary choice, and understanding by Divine Revelation how much this Enterprize would endanger him, they out of their own private Spirit of compassion and human affection toward him (but not from any special command of the Spirit of God) desired him not to venture himself thither.

The 2d. Answer is; Those men might probably think also that this prediction of Paul 's sufferings there was only conditional, in case he ventured to Jerusalem, in like manner David was told [ that the men of Keilah would deliver him up to Saul] 1 Sam. 23. v. 11, 12. to wit, in case he had been so fool-hardy as to betrust himself among and with them: Thus it is apparent that the Spirit of truth never crosseth or contradicteth himself in any of his Revelations.

The fourth Remark is; Believers come under a double denomination here. They are called Disciples, verse 4 and Brethren, verse 7.

N.B. This Reason may be rendered for it: Believers in Ptolemais were gathered totogether into Church-Order and had Church-Meetings, so are called Brethren, but not so at Tyre, where they lived under no Church-power, &c. So are called Disciples only.

NB. Where the number of Believers are dispersed, and not yet Collected into Church Fellowish with Order and Officers, there they are called Disciples or Scholars of Christ only (as Beza observeth) but when they join themselves into Church-Union and Communion, then are they honored with that highest Title of brethren, as both in verse 7. and 17. Then the Staff of Bands, and the Staff of Beauty, Zech. 11. verse 7. are both together. Where the bands of the Communion of Saints are found, there is far more beauty of holiness, than where Christians live in a scattered condition one from another: The [ 〈 in non-Latin alphabet 〉 ] or being of Christianity may be there in the former, where the [ 〈 in non-Latin alphabet 〉 ] or well-being of it cannot be found, as in the latter.

N.B. The Flowers of the Garden may be indeed flowers, yea and Fragrant flowers too in themselves, while they grow in the several beds, or pots at distance one from another, but they become much more fragrant and odoriferous when they are gathered together and bound up in a Nose-gay, and so presented (according to this Apostle's own phrase, 2 Cor. 11.2.) as an incorrupted Virgin to Christ, that the smell of her Graces may refresh his eye and ravish his heart, Cant. 4.9, 10.

The fifth Remark is; Those Primitive-Gospel-times God most highly honored with the powrings out of his spirit upon all Flesh, N.B. For under the Law God gave out of his spirit but in lesser measures, and comparatively by drops only: But under the Gospel, and the first fruits thereof our blessed Messiah poured out his spirit, not here a little and there a little as before, but now more largely and plentifully (as it were) whole pales full at once, yea even to an overflow were the fillings of the Spirit at that time, they were filled therewith over and over again, Acts 2.4. and, 4, 31. And this was done upon all sorts of Mortals, as well on Gentiles, as Jews; N.B. Contrary to their proud conceit that God gave himself to no people out of the Land of Israel: yea and that without distinction of Sex or Rank as he had promised [that Sons and Daughters, yea Servants and Hand-maids should have the Spirit and Prophecy] Joel 2.28. and in part fulfilled, Acts 2.17, 18. N.B. More particularly upon the Female Sex, as upon Anna the Prophetess, Luke 2.36. and upon those four Daughters of Philip here, Acts 21.8, 9. whereby God shown the enlargement of his loving-kindness which he reserved for the first Gospel-times: Here both the Father and his four Daughters are honourably Recorded in their high Advancement. For,

(1.) The Father was but a Deacon, Acts 6.5. who preaching so successfully at Samaria, Acts 8 and discharging his Deacon-ship so well that he purchased to himself this higher degree (according to the Apostle's own Rule, 1 Tim. 3.13.) of being an Evangelist, which was an Office placed next to Apostles, and above Pastors and Teachers, Eph. 4.11. and who were not confined to any place and people as the ordinary Officers are; but to preach the Gospel everywhere, as Timothy was exhorted to do, 2 Tim. Ch. 4. v. 5. N.B. This Philip was honored to be the Apostle's Host at Cesarea, Acts 21.8.

(2) His four Daughters are Recorded to be Virgins, to wit, by their Fathers, and their own voluntary consent, as 1 Corinth. 7.37. not as the Popish Votary-Nuns, it is not said that they continued in that state, but that they were also prophetesses, in foretelling things to come, not public preachers, contrary to 1 Corinth. 14.34. and 1 Tim. 2.12, &c.

The sixth Remark is; The Sufferings of the Saints and Servants of God are not fortuitous (as coming by chance or casualty, nor are they only from the power of persecutors, but they are all fore known, ordained and ordered, by the most wise God.

N.B. Thus was it with Paul in his persecutions, they Sprang not out of the Dust, Job 5 6. but were determined by a Divine decree, as his Lord's and Masters were, Acts 2.23. and 4.28. against whom Pilate could not have prevailed, unless power had been given him from above, John 19.11. Thus all the sufferings of Christ's Servants are the matter of God's prescience, council and providence, as well as purpose, from all eternity, Eph. 3.11. As Paul 's sufferings were fore-ordained by God, so they were foretold both by and from God.

N.B. Thus the Lord said at Paul 's first Call, and Conversion [I will show him how greatly he must suffer for my name's sake] Acts 9.16. (even as great things as ever he himself caused others to suffer) both by the malice of the Jews (his own Country-men) and by the fury of Gentiles: Whereof we have a Catalogue from himself, 2 Cor. 11. verse 23. and this was made known to him by the Holy Ghost, Acts 20.23. and by Men inspired with the Spirit, Acts 21.4. and here again by the Prophet Agabus, ver. 10, and 11. who took Paul 's Girdle, wherewith he bound him both hands and teet, &c. By which outward sign and symbol (parallel to that of Jer. 27.2. and ordinary exemplifications of the prophets, as Isa. 20.2. Jer. 13.1. Ezek. 12.5. which custom the false Prophets also took up, 1 Kings 22.11. and Jer. 28.10, 11.) he fore-shown what should befall Paul, as it were fulfilled, verse 33.

N.B. This Agabus did not so much for Paul 's sake (who knew it before) but for others sake. Accordingly it is foretold to us what we must expect in the way to Heaven which is not a Milky but a Bloody way, Acts 14.22. and 2 Tim. 3.12.

The seventh Remark is; The constancy of holy sufferers in undergoing those Sufferings (God calls them unto) is a great confirmation to other believers.

N.B. Thus it was here, when those believers at Cesarea heard what was foretold would befall Paul at Jerusalem, they (out of tender Compassion toward him, and out a deep sense what a grievous loss it would be to lose so great a Light) do importune him with tears to forbear his Journey to Jerusalem, verse 12. though' their tears did melt