The Apostolical History

SECT. I.

BArnabas and Saul having carried the Alms sent from the Disciples in Antioch to their Brethren in Judea in the time of the dearth (as we have seen Sect. 8. of Chap. 2.), returned to the Church at Antioch again; in which there were at that time several Prophets and Teachers, and among others one very eminent, viz. Manaen, who was a person of that high rank and quality, that he had been brought up with Herod Antipas, and yet contemning the world, had embraced the Gospel, and thought it no disparagement to him to be a Teacher there. Thus God manifests the freedom of his Grace, in effectually calling some of all sorts and ranks of men to a participation of the benefits offerr'd in and by his Son.

Barnabas and Saul had not been long in that City, before the holy Ghost on a day when the Church fasting and praying, by some instinct or revelation to one or more of the Prophets and Teachers there, commanded that these two, viz. Barnabas and Saul should be separated from the service of that Church (where there were for the present Teachers enough) and sent to preach the Gospel in other parts. The Church hereupon with prayer and fasting commended them to God, and by imposition of hands set them apart to this particular employment. Thus having received their Commission from the holy Ghost, they set forth for the work to which they were designed , taking John Mark along with them, to be assistant to them, and a fellow-laborer in the work of the Lord, and to be by them sent to any part of their charge, whither they themselves could not go. Having begun their journey, they first came to Seleucia a port in Syria and from thence sailed to Cyprus , Barnabas 's own Country [ Act. 4.36.], and at Salamis one of the Cities of that Island, they first began to preach the Gospel in the Synagogues of the Jews. For though these two holy men were sent to the Gentiles, yet were they so far from forbearing to preach to the Jews, that they constantly began with them first in all places where they came. And travelling over that Island as far as Paphos, they there found a false Prophet a magical Jew [See Act. 19.13. & Mat. 24.24.], called Bar-jesus , and surnamed Elymas or Magus, who opposed them, and particularly endeavored to hinder and divert Sergius Paulus (who governed that Island for the Romans ) from hearing them and from embracing the faith. Saul seeing the wickedness and malice of this man and having a great incitation of the Spirit of God upon him, looked earnestly on him, and spake to him to this purpose, O thou vile sorcerer, who like the Devil by whom thou workest, showest thyself and an enemy to the truth and to all goodness; wilt thou not cease to lay false imputations on the gospel, and the way of salvation to hinder and discourage men from embracing of it? It is most just that thou that shuttest the eyes of thy mind so perversely against the light of the Gospel, shouldst lose thy outward sight; and therefore by the immediate power of God it shall be taken from thee for some time; and immediately Elymas was struck blind and was not able to go without leading. The Governor seeing this miracle, and hearing the Doctrine of the Gospel opened and explained, and perceiving it accompanied with so much power, was converted to the Faith. And from this time forward Saul was always called Paul , which name possibly was first given him by the household of Sergius Paulus. So that though he was called Saul, so long as he conversed among the Jews, Syrians and Arabians, yet afterwards, when he was by God's special Call principally sent to the Gentiles, viz. to the Greeks and Romans, he then had the name of Paul given unto him, that being a name more agreeable unto them. From Paphos, Paul and his company went to Perga in Pamphilia, a Country in Asia the less, at which place John Mark (possibly being weary of those travels or having and earnest desire to visit his mother and friends) left them (which Paul took very ill) and returned to Jerusalem, where he stayed till Paul and Barnabas came thither again: in whose place (it seems) Paul took Titus, for he was with him, when after he had finished this peregrination, he went up to the Council at Jerusalem.

SECT. II.

PAul and Barnabas from Perga go to Antioch in Pisidia (a Country of the lesser Asia ) and entering into one of the Synagogues of the Jews on the Sabbath day, after the reading of some portions or sections in the Law and Prophets (as their manner was every Sabbath, See v. 17. & ch. 15.21.) they are invited by the Rulers of the Synagogue to give a word of instruction unto them if they were prepared so to do. Hereupon Paul standing up, and bespeaking all both Jews and Proselytes to give audience, in a most excellent Sermon he setteth forth the mercies of God to the Children of Israel, in choosing them at first for his own peculiar people and exalting them thereby above all the Nations of the World, and delivering them by his Almighty power from the bondage of Egypt, exercising longsuffering, and forbearance towards them, notwithstanding their provocations Forty years in the wilderness, and driving out the seven nations out of the Land of Canaan, and giving it to them for a possession. And after his providence had been thus over them for about the space of Four hundred and fifty years; He gave them Judges and spirited them for their places, and raised up some particular eminent persons to rule over them, and to fight their battles: which way of Government lasted to the time of Samuel, who being a Prophet, ruled them in God's name, and stood for some years. After this, they desired a King, and God gave them Saul, whose reign, (reckoning in also the preceeding government of Samuel ), continued for the space of Forty years ; and after him, he gave them David a man after his own heart and ready to perform what he enjoin'd him in governing the people. Of this man's seed he shows, God according to his promise [ Isa. 11.1.] had raised up to Israel, Jesus a Savior. To whom John the Baptist bare witness, preaching the Doctrine of Repentance and pressing contrition, humiliation, and brokenness of heart for sin, that so there might be stir'd up in the people a hunger, and thirst, and earnest desire after Christ, who was then ready to appear, and to enter on his prophetic office. He shown that John did not only exhort to repentance in his Sermons, but by administering the ordinance of Baptism he obliged them to it, and to an humble acknowledgment and confession of their sinfulness and impurity, which washing with water might suggest unto them. And as John went on fulfulling his ministry, he was so far from arrogating to himself the Title of the Messias, that he avowed himself only for his forerunner, declaring, that shortly the Messias would come in person and preach among them, which accordingly he did. Now this Gospel and Word of Salvation, which Christ brought into the World (he shows) is sent, and is to be proclaimed and made known unto them. He acknowledges the Sanhedrim, and people that then dwelt at Jerusalem, did not indeed understand him to be the Messias as they might have done, had they considered the Predictions of the Prophets, contained in those Sections and Portions of Scripture which every Sabbath-day are read in their Synagogues; but instead thereof, they adjudged him to death, and in so doing, fulfilled those very prophesies they understood not. And though they found not in him any cause of death, yet they desired Pilate, that he might be slain. But after he was crucified and buried, he shows them, that God raised him from the dead, and for Forty days he continued upon the earth, and was several times seen by his disciples and divers others who from the beginning attended on him, who do now with great assurance testify these things unto all the Jews. He further shows, that now God had actually fulfilled his promises made unto their fathers, in that he had sent his son into the world to be incarnate, and to accomplish the work of our redemption, whom he had raised from the dead, after he had been crucified according to the promises and predictions that are recorded of him in sundry places of Scripture, as particularly in Psal. 2.7. where Christ is said in the day of his resurrection, to be begotten of the Father, because he was then most eminently declared to be the Son of God [ Rom. 1.4.] And in Isa. 55.3, God not only promises to raise him from the dead, but to secure him from ever dying anymore, saying, I will give you the sure mercies of David, that is, perform unto you the gracious promises made to David. Now it was promised to David, that of his seed should arise the Messias, who should have an everlasting Kingdom, and who should not see corruption, as 'tis Psal. 16.11. If therefore God should suffer his Son to return again to the place of corruption, viz. the grave, how could he make good the promises he had made to D • vid. For these words cannot be applied personally to David; for David after he had served his generation, died and never rose again▪ but his body putrefied in the earth. But Jesus in whom this prophesy is completely fulfilled, was raised again from the dead, and saw no corruption▪ nor was his body putrefied in he earth. This therefore he shows is the Gospel that they preached unto them, namely, that this Jesus is the true Messias, by whose merits and intercession, remission of sins is to be obtained and whosoever believes in him shall certainly be freed from the wrath of God, and the punishments attending sin in another world; from which the law of Moses could not of itself, by all its ceremonies, washings, and sacrifices, purge or cleanse, or free, any person whatsoever. For the Law of Moses had only a shadow of the good things which were to be performed by Christ. Upon the whole matter therefore he exhorts them that they should take heed lest by their obstinate resisting and rejecting this way of Salvation, now preached to them, they should bring a remarkable astonishing destruction upon themselves, such as God threatened to bring upon the Jews of old from the Caldaeans [Hab. 1.5.] where he speaks to them to this purpose, Behold ye despisers, and be amazed, and cover or hide yourselves, for I will work a work in your days, which ye will not believe if any man declare it unto you. And as the Caldaeans demolished their first Temple and ruined their City, for their impenitent going on in their sins, against all the messages sent them from God by the Prophets; so he advises these present Jews to take heed, lest by despising Christ and his Gospel, they bring upon themselves a like destruction.

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

SECT. III.

AT Iconium they continue long and preach powerfully and with good success, the Lord giving testimony to the Gospel (which is the word of his Grace), and working many Miracles by their hands; insomuch that great store both of the Jews and of the Greeks that were Proselytes (and frequented the Synagogues of the Jews) received the Faith. But here some refractary unbelieving Jews exasperated the minds of the Gentiles against the Apostles, and all others who had received the Faith of Christ by their Ministry. So there grew a division in the City, some taking part with the persecuting Jews, and some with the Apostles. At last the rage of the unbelieving Gentiles and Jews proceeded so far, that they were bent to use the Apostles despitefully and stone them; which they having notice of, slipped away to Lystra, according to our Savior's command, Mat. 10.23. See Act. 8.1. Act. 9.25.

At Lystra they preach the Gospel, and Paul cures a Cripple (that had been so from his infancy) by a word of his mouth, perceiving that he had a Faith wrought in 〈◊〉 , that he should be healed of this his malady, which was discovered to the Apostle, either by divine revelation, or some external signs thereof. The Lystrians are so affected with this miracle, that they cried out, The God's are come down to us in the shape of men. And they called Barnabas, Jupiter, (which the Heathen held for their highest God); and Paul, Mercurius; whom they held for the Interpreter and Messenger of the God's, because Paul here appeared the chief speaker. And the Priest of Jupiter (whose Temple, Altar, or Statue stood, as it seems, without the City) came presently to the gates of the House where the Apostles lodged, and brought Oxen trimmed and adorned with Garlands of Flowers (according to their Heathenish rites) verily purposing to offer sacrifice unto them. Which when the Apostles understood, they rent their Clothes in detestation and abhorrence of such vile Idolatry, and told the people, they were mere men of like passions with themselves, and in the same condition of mortality; and preached to them to turn from Idols (which are no God's, whatever they accounted them, but mere vanities and nothing, 1 Cor. 8.4.) to the living God, who created Heaven and Earth, and all the Creatures therein; who in times past, in a just judgment, left the Gentiles to their own blind Worships and Idolatries, and yet whilst he did so, left not off to evidence himself sufficiently to them, to be the true God, in the works of his wisdom, power, and providence, and by that great goodness of his, in giving them rain and fruitful seasons, and the like; which are acts of his particular Power and Bounty [ Rom. 1.19.]; thereby filling their hearts with gladness, from the abundance with which he crowned the years, and by these means inviting and drawing them off from their impieties and idolatries. All which discourse of the Apostles could yet hardly restrain them from sacrificing to them. Not long after this, some unbelieving Jews from Antioch of Pisidia and Iconium, who had driven the Apostles out of their own Cities (as we have seen before) came hither, and by fair words gained the inconstant multitude, who even now would have sacrificed to the Apostles, to be on their side and to join with them against them: So that being desperately enraged, in a furious tumultuary manner, they threw stones at Paul as a Blasphemer [ Lev. 24.16. Deut. 13.10.] and thinking they had killed him, dragged him as a dead man out of the gates of the City [See 2 Cor. 11.25.]. But as the Disciples came about him, thinking, as it seems, solemnly to interr him, if he were dead, or to administer help to him if there were any life yet remaining in him; by the wonderful power of God he revived again, and rose up in the midst of them, and returned into that injurious City to refresh himself, and the next day he went with Barnabas to Derbe.

SECT. IV.

AT Derbe they preach the Gospel, and instruct many; Among others that there gave their Names to Christ, Timothy was one, with his holy Mother Eunice, and Grandmother Lois, who had taken great care of his education and had instructed him in the Scriptures from his infancy. He was well acquainted with the sufferings of his spiritual Father Paul at Antioch of Pisidia, Iconium, and Lystra, as Paul afterwards intimates, 2 Tim. 3.10, 11. The Apostles went no further than this City at this time, but returned the very way they came, travelling back again to Lystra, Iconium, and Antioch of Pisidia, confirming in the Faith, as they went along, those whom they had before converted to Christ [See Act. 15.32, 41. & 18.23.], and exhorting them to persevere, and to make account that they must meet with many tribulations in the way to the Kingdom of Heaven. And in all the Churches they constituted (a) Elders by fasting and prayer to teach and guide them. And having commended them to the care of Christ, on whom they believed, they took their leaves of them.

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

SECT. 1.

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

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

SECT. II.

ABout this time, it seems, certain Jews of the Sect of the Pharisees, who had embraced the Gospel, came down from Judea to Antioch, and taught, that the Gentiles, converted to Christianity, ought to be circumcised, and keep the Law of Moses, if they would be saved; disturbing and disquieting the Consciences of many of the Brethren in Syria and Silicia, by this their perverse Doctrine . Against these Paul and Barnabas stilly oppose themselves, and not without great reason. For many of the Jews were yet zealous for the observance of the Ceremonial Law, as appears Act. 21.20. And th • y were not only hard to be brought off themselves from those Rites wherein they had ever been trained up, but they would have imposed them upon the believing Gentiles also. This bred great disturbance at present, and in time an Apostasy of very many from the Gospel. Paul and Barnabas therefore (who had chiefly to deal in the ministration to the Gentiles ) are now sent from Antioch to consult the Apostles at Jerusalem about this case. This is the journey that is spoken of, Gal. 2.1. Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me: and I went up by revelation, &c. Not but that he was sent by the Church, but the Church was directed by a special revelation from God, (either first signified to them, or else to Paul immediately, and by him made known to them) to take this course for the settling this Question.

Paul and Barnabas being brought on their way and accompanied by some of the Brethren of Antioch (that it might appear they went not of their own accord, but as sent by that Church), they declared, as they passed along, to the Brethren, everywhere, for their comfort and confirmation, what great things God had done by their ministry, in the conversion of the Gentiles. When they came to Jerusalem (being kindly received by the Apostles, and Elders, and the Church there), They began to open their Message, acquainting them what success God had given to their preaching among the Gentiles, and how wonderfully his Spirit had co-operated with them; Yet so it was, that some Judaizing Christians of the Sect of the Pharisees coming to Antioch had taught, that such Gentiles who embraced the faith, ought to receive Circumcision, and were obliged to the observation of the Ceremonial Law. So that faith in Christ was not judged sufficient (by these men) to justification, but according to them, Circumcision, and an observation of the Ceremonial Law must be joined with it. These things they intimate had bred a difference among them: They were therefore come thither from the Church at Antioch to consult the Apostles in this case; and to desire their determination therein. Hereupon the Apostles and Elders of the Church at Jerusalem, met in Council to consider of this matter . After there had been much disputation and reasoning pro and con; at length Peter stood up, and declared his judge •••• in this case, showing them, that a good while ago, God made choice of him among all the Apostles first, To preach the Gospel to the Gentiles, as particularly to Cornelius and his Family [ Act. 10. See Sect. 5. of Chap. 2.] And God who alone knows all hearts, and can alone judge of the purity of them, bare witness to those Gentiles, that they were accepted of him, though they were not Circumcised; a clear evidence of which was his giving them the Gifts of his Holy Spirit, both ordinary and extraordinary [Act. 10.44.] as he had done before to the Apostles themselves. Neither made he any difference between the Jews and them, as to the Gifts and Benefits which are common to those who believe in Christ; but instead of the external purifications of the Law of Moses, he hath purified the hearts both of believing Circumcised Jews, and believing Uncircumcised Gentiles, by faith in his Son, whose blood cleanses from all Guilt, and whose Spirit sanctifies and purifies the Heart and Conscience from dead works. He demands therefore why they did press that which was so contrary to the Will of God, and refused to believe that, which was so plainly testified to be his Will, namely, that the believing Gentiles were pure, though uncircumcised, so that the Jews might freely converse with them. He further shows, this was a provoking of God, To impose upon the believing Gentiles the yoke of the Mosaical Law, [See Gal. 5.3.] which never belonged to them, and which the Jews themselves were never able to bear, nor so to perform as to be justified thereby. But as our Fathers (says he) were not saved by the works of the Law [ Gal. 3.11. Rom. 3.20.] but by the Grace and Favor of God merited by the righteousness and sufferings of the Messias, in whom they believed [ Heb. 11. Rom. 3.25. Rom. 10.8.]; so do we expect to be saved by the same Grace, and no otherwise.

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

Next after them, James the Son of Alphaeus [See of him Act. 12.17. & Sect. 9. of Chap. 2.] began to speak, saying, Simon Peter hath sufficiently demonstrated, that it pleased God sometime since, to look down in mercy upon the Uncircumcised Gentiles, and out of them to take a people to himself, to bear his Name, to acknowledge and worship him for their only God. And this is agreeable to what was foretold by the Prophet Amos ch. 9:11, 12. where God declares, that in the latter days, viz. the days of the Gospel, he will raise up and restore the house or tabernacle of David, (though at present it was low, by the falling off of the Ten Tribes, and other breaches that were made upon it) and change it into a spiritual and everlasting Kingdom under the Messias (of whom David was a Type), which shall comprehend and take in, all the chosen Gentiles; yea, even some of their greatest enemies (typified by Edom ) shall be brought under the obedience of Christ by the preaching of the Gospel, and operation of the Holy Ghost; so that this Kingdom in this sense, shall be in a more flourishing estate, than in the days of old, [See Ephes. 3.5, 6. & Eph. 2.12, 13, &c. ] And this though it were not brought to pass actually, till these latter days, was yet foreseen and predetermined by God long ago, and accordingly foretold by that Prophet. Therefore thus I judge (says he), and this is my opinion in this matter that we ought not to impose Circumcision upon the converted Gentiles, nor lay Yokes and Burdens on them, which Christ hath freed them from. Yet that the Jews, who are so zealous to have these Yokes imposed, might have less offense, and the Gentiles no burden neither; he proposeth this temper, viz. That the believing Gentiles for avoiding of scandal to the weak Jews, be required to observe these Four things. First, To refrain from eating things offered to Idols, because it is a kind of participation in that Idolatry, [See 1 Cor. 10.19, 20, 21, 22. & 1 Cor. 8.10.] Secondly, From fornication , which though against the Moral Law, yet the Gentiles, (it seems) for the most part held to be no sin, or at least no great sin, being practice'd out of marriage [See 1 Cor. 6.13, 14, 15.]. Thirdly, From things strangled, that is, from eating of Beasts which died without letting blood, which was an abomination to the Jews [Gen. 9.4. Lev. 17.14.]. Fourthly, From blood , namely, separated from the Beast, whether congealed, or not congealed; which God had (as some think) forbidden, to affright men from all cruelty and blood-shedding, [See Lev. 3. 17.] And besides, blood being, among the Jews, destinated to sacrifices, and to represent the blood of the Messias that makes atonement for sin [ Lev. 17.11.], the common use of it was very odious to the Jews. These Four things he advises, that the converted Gentiles be required to forbear, that they might not give offense to the Jews, who could not but have a great abhorrence for them, they hearing Moses 's writings read in their Synagogues every Sabbath day, wherein they are so strictly forbidden. Therefore he thought it fit for the present, That the Gentiles should in a charitable compliance so far condescend to the Jews . This proposal of James, the rest of the Council readily agreed unto. And the matter being thus determined, by the acquiescing of all in the judgment of James, the Apostles and Elders thought fit (the whole Church thereunto consenting) to send Judas and Silas, (two of their own number, and men eminent among them) along with Paul and Barnabas to Antioch▪ that by the Testimony of their own Commissioners, and the Letters and Decrees of the Council, the false Teachers might be silenced, and the believing Gentiles confirmed in the truth, and assured that the Apostles and Church at Jerusalem held the same Doctrine, that Paul and Barnabas had before preached; and that these their Commissioners might also help to compose the minds of those, who by the Adversaries had been disturbed and disquieted. By these four therefore, they send their Letters and Decrees to the Churches in Antioch, and also in Syria and Silicia. (For among them also, the false Teachers had spread their leaven, which afterwards diffused itself further as may appear by Paul's Epistles to the Romans, Galatians, and Philippians, &c.). In their Letters, they give them to understand that they had received advertisement, that some Judaizing Christians which went from thence, endeavored to subvert them, teaching new doctrines, which they never commanded them to teach, mingling the Legal Ceremonies, and the Judaical Observances with the Gospel, and injoining them as necessary to justification: Wherefore they thought fit, to send two eminent men of their own number to them to accompany Paul and Barnabas (who were persons with whom they fully agreed in this matter of difference, and such to whom they could not but give this Testimony, That in preaching the Gospel, they had behaved themselves with great sincerity and uprightness, and had run the hazard of their Lives for the service of Christ). With them therefore they had sent Judas and Silas, that they might tell the Churches by word of mouth, more largely, what here they had written but briefly. They further tell them, that they had determined in this Case as they were guided by the Spirit of God, whose Inspiration and Conduct they had followed, and therefore had decreed, That the believing Gentiles should not be obliged to Circumcision, or other Judaical observances, but only to those Four necessary things before mentioned; whereof, though abstaining from fornication, and eating things offered to Idols, as such▪ (which was a kind of participation in that Idolatry) be only simply and absolutely necessary, as being forbidden by the moral Law) yet the other two are necessary in respect of the present time; and for the peace, unity, and edification of the present Church, and to avoid giving scandal to the weak believing Jews: so that there was an accidental and temporary necessity only of abstaining from them, till the infirm Jews were better informed, and better understood their liberty in Christ. For afterwards▪ Paul showeth that nothing is unclean that God hath made for man's use; as we may see, 1 Cor. 8.8. & 10.19. 1 Tim. 4.4. Tit. 1.15.

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

SECT. III.

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

SECT. IV.

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

SECT. I.

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

SECT. II.

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

SECT. III.

FRom Crete sailing back to Silicia: At Lystra he sound (among other Disciples) Timothy born of a Father that was a Greek, though his Mother Eunice was a believing Jew, 2 Tim. 1.5. This young man had been religiously educated by the care of his pious Mother and Grandmother, being from a Child trained up in the knowledge of the holy Scriptures [2 Tim. 3.14, 15.], but was not circumcised in his infancy, after the custom of the Jews. He was well-reported of by the brethren at Lystra; and some remarkable prophecies, and predictions had passed concerning him, what an eminent instrument he should prove in the Gospel, 1 Tim. 1.18. Paul intending to take him along with him, as his Companion, and to employ him in preaching the Gospel, that his ministry might not be ineffectual among the Jews, (who knew him to be uncircumcised, and the Son of an uncircumcised Father, and thereupon would not admit him to speak in their Synagogues) he took and circumcised him. The Apostle and his Companions desired now to propagate the Gospel into the other Provinces of Asia, properly so called, (to wit, that part of it which lay about Ephesus ) but when they had passed thorough Phrygia and Galatia, (where Paul was most kindly received and welcomed by them, even as if he had been an Angel from heaven, Gal. 4.14, 15.) they were forbidden by some revelation, or inward speaking of the holy Ghost to them, for that time to go any further. For this blessed Spirit prescribed to them, what order and course they should hold in preaching the Gospel, directing them to go to one people first, and then to another. Therefore being come to Mysia, they purposed to go into Bithynia, but the Spirit suffered them not, intending to hasten them into Macedonia, to a new work; so that passing by Mysia, they came to Troas, where Paul had by night a Vision from God, and saw a man in a Macedonian habit stand by him, who prayed him to come over into that country to help them; the like call he had not in all his travels to any other place. Hereupon he determined to pass from Asia into Europe, concluding that God had called him to preach the Gospel in Macedonia. And here Luke seems to have joined himself to Paul, and ever after to have been his constant Companion. For having spoken in the third person before, he speaks in the first here.

SECT. IV.

PAul, and Silas, with Luke, and Timothy now loosing from Troas, came with a very fair gale to Samothracia, an Island in the Aegean Sea, not far from Thracia, and thence to Neapolis (a City on the borders of Thracia and Macedonia ), and from thehce they passed to Philippi the chief City of that part of Macedonia, and a Roman Colony. Here on the Sabbath day, they went out of the City to a place, where a house of prayer was appointed by the Law to be by the River side. In this place, Paul preached the Gospel to several women there met together, the men it seems refusing to hear him. And in the time of his preaching, Lydia a stranger, born in Thyatira (a City that lay on the borders of Mysia and Lydia ), a Proselyte of the Jews, had her mind enlightened by the Spirit of God, and her heart graciously inclined to embrace the Gospel, and to believe in Christ.

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

After this, as they went again toward the place of Prayer, a certain maid servant that was possessed with a Devil (who speaking from within her, revealed secret, and future things, and thereby gained much to her Masters) followed them, crying out, These are the servants of the most high God, who declare unto us the way of salvation. Paul not brooking that the truth should be thus rendered suspected by the Testimony of the Father of Lyes, commanded the unclean Spirit, in the Name of Christ, to come out of her, and he came out immediately. The Masters of the Maid seeing their gain, which came in by her divination, now at an end, they drew Paul and Silas before the principal Rulers and Commanders of the Colony there, telling them that these men being Jews, did much disquiet and disturb the City, teaching a religion contrary to theirs, and to the Roman Laws, which permitted the practice of no Worship, but what was approved by the Senate of Rome. The multitude also being by this suggestion enraged against them, the Rulers commanded them to be stripped, and beaten, and cast into prison; where they were harshly used by the Gaoler, being thrust into the inner prison, and their feet made fast in the stocks. At midnight as they were praying and singing Psalms (rejoicing that they suffered for Christ's sake), there was a great Earthquake, and the prison doors were thrown open, and all the prisoners bands were loosed. The Goaler awaking out of his sleep, and seeing the prison doors open, and apprehending his prisoners had made an escape, was ready to have laid violent hands on himself, But Paul cried out to him that he should not harm himself; for they were all there. Then he came trembling in, and fell at the Apostles feet, as one that would entreat pardon for his hard usage of them; and bringing them out of the inner prison, he spake to them to this purpose. Sirs, I now see and acknowledge that the doctrine taught by you is the truth of the Eternal God, and he hath by this miracle testified to me, that you are his true and faithful servants. Tell me therefore I beseech you, what I must do to be saved. They tell him, He must believe on the Lord Jesus Christ, which if he, and his Family (b) shall do, they shall be saved. Then they more largely opened to him and his household the Doctrine of the Gospel, and he to testify his love and thankfulness to them washed their stripes, and used the best remedies he could to asswage the pain, and heal the wounds and soreness, that remained to them from their scourging: Then immediately the Goaler and all his household, were baptized unto Christ, and dedicated unto his service. And further to testify his respect and kindness to the Apostles, he set meat before them to refresh them, and rejoiced exceedingly that he and his had obtained so great mercy from God, as to be brought to believe in Christ. When it was day, the Magistrates (possibly being terrified with the Earthquake, or considering how injuriously they had used the Apostles, only for casting out a Devil) sent their Serjeants to release them (yet privily ) out of prison. The Goaler being glad of their release, cheerfully brought them the news of it. But the Apostles refused to be thus privily released, alleging that the Rulers had without any legal trial scourged them, who were not only innocent persons, but free men of Rome, and had the right and privilege of the Citizens thereof; and so by the Valerian Law, might not be bound; and by the Sempronian might not be scourged without a legal Processe [See ch. 22.25.]. The Governors understanding this, and knowing that the punishment was great for any man to injure a Citizen of Rome, they came themselves, and brought them out, and besought them to depart. And from the prison they went to the house of Lydia, and having spent some time in confirming and strengthening the brethren, they departed thence.

SECT. V.

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

SECT. VI.

PAul being come to Athens, he sends for Silas and Timothy speedily to come to him, foreseeing a need of more Laborers in that place . In the mean time, he diligently views and observes their 〈 in non-Latin alphabet 〉 their Temples, Idols and Altars, and takes notice how that City was 〈 in non-Latin alphabet 〉 more full of Idolatry than any other. At this, his Spirit was much stirred within him, a holy indignation being kindled in his breast, to see their horrible Idolatry and Superstition. He therefore sets himself to reform this great evil. And first, he applies himself to the Jews, and religious proselytes there, teaching Christ in their Synagogue. Then in the Market-place, and such places of public concourse, he took occasion to make known the Doctrine of Christ to such as he met with there. And some of the Philosophers, of the Sect of the Epicureans, and Stoics, encountered him and disputed with him; and some of them derided and slighted him, calling him Babbler: Others said, he was a publisher and setter forth of strange God's, because he preached Jesus, and the resurrection. Hereupon they brought him to Areopagus, the place of Judicature in Athens, and examined him more strictly, what new religion it was he taught; the temper of that people being very inquisitive after new things.

Paul being brought before the Judges in Areopagus spake to them, to this purpose,

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

SECT. VII.

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

SECT. VIII.

PAul now leaving Athens comes to Corinth , where he found Aquila a Jew of the Province of Pontus in Asia and Priscilla his wife, who were come lately from Italy, because Claudius had by his decree banished all Jews from Rome. He being there in a strange place, and out of moneys, betakes himself to work with his own hands for his subsistence. It seems he had learned the trade of tent-making before he set himself to his studies, it being the Custom of the Jews to learn some trade , yea, though they were to be Students. He had indeed power and warrant to challenge maintenance for his preaching, as he intimates many times in his Epistles. But there was not yet any Church at Corinth to maintain him; and besides the Corinthians being ordinarily very covetous , and greedy of gain, he would not take anything of them, lest it should have hindered the success of his ministry. He therefore being of the same trade with Aquila and Priscilla, he took up his lodging with them, and wrought at their trade. On the Sabbath-days he went into the Synagogue of the Jews, and reasoned and discoursed with them concerning the Messias promised to the Fathers, and endeavored to persuade both Jews and Proselytes to embrace his Doctrine. But when Silas and Timothy were come to him, and had brought him tidings of the great proficiency and growth of the Macedonian Churches, he was then pressed in Spirit, and grew more earnest, to bring on the Jews of Corinth to embrace the Gospel, and accordingly testified to them that Jesus was the Christ, the true Messias whom they had so long expected. But they vehemently opposed him and railed at him and his Doctrine most contumeliously. Whereupon he shook his Garments, and told them plainly, Their blood was upon their own heads (See 2 Sam. 1.16.) and that they were guilty of their own destruction [See Act. 13.46, 51.]. And seeing they were so obstinate, he would now leave them, and with Silas and Timothy go preach to the Gentiles. And so going out of the Synagogue, he went into the house of one Jusius, (by birth a Gentile, but a Jewish Proselyte) whose house, it's probable, he chose as a fit place to preach the Gospel in, to such as would be willing to heat him And his endeavors here were not without success. For Crispus the chief Ruler of the Synagogue, and his household were brought to believe, with several others, among whom were Gaius, and the household of Stephanas, whom He baptized, 1 Cor. 1.14, 16. But notwithstanding this good success, the Apostle (as it it seems) was now through human frailty possessed with some fear and apprehension of danger to his person from the Jews, and therefore had thoughts of going thence, and leaving the City. But whilst he was agitating these things in his mind, it pleased God to speak to him in a Vision by night, that he should fear nothing, for He would be present with him to secure him from all harm, and bad him go on confidently to preach the Gospel there, for he had much people in that City, whom he intended effectually to call by his ministry. Hereupon he continued there a year and half, preaching the Gospel; and as we may gather from 2 Cor. 12.12. he wrought many miracles for Confirmation of his Doctrine, and converted many.

SECT. IX.

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

In which Epistle there are these two principal parts.

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

IN the First part, (After his Apostolical Salutation to the Church of the Thessalonians, which by the Grace of God, and Gospel of Christ preached unto them, had been converted to the Faith, and which was established in the Faith and belief of God the Father and J • sus Christ, whom he hath sent), he declares,

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

2ly. He pr • f • ss • s his firm b • li • f • f their Election, which was manifested to him by many cl •• r signs th • re • f 1. His ministry among th • m had been accompani •• with • xtra • dinary and miracul • us gifts, and the powerful operation, and • ff cacy of the H lie Ghost in their heartt, so that they were fully assured and persu •• d of the truth of the Gospel which he had preached unto them. And they th • ms • lves might rem • mber what manner of entrance, he, and his fellow-laborers in the G • sp • l had among them, in so much, that they not only embraced the Doctrine • f Christ, but firm • y adhered to it, though attended with persecution, and that with demonstration of such a joy, which none but the H • lie Ghost could produce in th • m; by which things they rendered themselves in a sort like unto the Lord Christ, and like unto his servants the Apostles who suff • red for the truth, and preached the Gospel with joy in the midst of afflictions. 2. Their exemplariness to the neighbor-Churches in Macedonia and Achai • . For the G • spel which he had preached am • ng them, was, by means of their trafiquing people carried not only into the neighbor-Countries, but into th • se that are far distant, so that th • ir conversion to God, and faith in Christ was so famous, and spread into so many pl • c • s of the world that 'twould be superfluous for him to say anything more of it, the thing ne • ding no other testimony than itself. And further he shows, that the faithful far and wide tell the history of the Thessalonians conversion, and declare how the Apostles entrance among them was strangely and singularly blessed to the turning of them from dead idols to serve the true and everliving God, and to believe in his Son Jesus Christ, whom the Father hath raised from the dead, and to expect his second coming, (namely, to judgment), at which time he will reward their faith and patience; having by the merit of his death and passion delivered all that believe in him, f •• m the wrath to come. From v. 4. to the end.

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

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

5. He labors to assure them that he had a great love and affection to them, though he did not as yet come to them (as they might expect) to strengthen and comfort them in their afflictions. He tells them, he was not absent from them in heart and affection, though in body; and the more he was hindered from coming to them, the more earnestly he desired to see them. He designed to come to them once and again, but Satan still cast in impediments in his way. He tells them, he had great reason highly to value them, for he accounts them among the chi • fest Churches converted to the faith by his ministry, and so he hopes they will be found, when Christ shall come to judge the world, and will be his crown and joy at that day. From v. 17. to the end.

[Chap. 3d.] 6. He goes on to give them further assurance of his love to them, and to establish them in the faith of Christ. 1. He tells them that being no longer able to bear the vehement desire he had of hearing how things went with them, he had sent Timothy unto them, and was content to deprive himself of the company of a person very dear to him, and to stay at Athens alone, that they by him might be comforted and confirmed in the faith; and that n • ne of them might be troubled at the afflictions which the profession of the gospel exposed them unto, as if some strange thing had happened to them. For they themselves could not be ignorant that this is the condition unto which all true believers are called, God having ordained that they should first partake of the sufferings of Christ, before th • y partake of his glory: and they had been hereof before advertised by him, when he was with them (that they might prepare for sufferings) and it hath accordingly so come to pass; so that now they know it by experience. Having therefore so great solicitude in his mind for them, he could not any longer forbear the sending of Timothy to them, to know the state of their faith, and to know whether they continued constant in it, or whether the Devil and the world bringing persecutions upon them on that account had not caused them to warp under those trials, and so rendered all his labors among them fruitless. But when Timothy returned and brought him the welcome news of the firmness and constancy of their faith, and of the continuance of their charity, and of their kind remembrance of him, and great desire to see him, this, he tells them, was matter of exceeding great joy unto him; and the testimony he heard of their faith, did more comfort him, than all the afflictions which he suffered did deject him. For now we live (says he), that is, are lively, cheerful, and courageous, if ye stand fast in your faith in Christ. He tells them he knows not how to be sufficiently thankful to God for their perseverance, and for giving him occasion to rejoice so sincerely before him for their proficiency. He further acquaints them that he daily prayed unto the Lord that he might see their faces again, and might be instrumental more perfectly to instruct them, and to increase the measure of their faith by opening to them more fully the mysteries of the gospel. He accordingly prays for a prosperous journey to them, and that the Lord would grant that they may increase, and abound in love one towards another, and towards all men, as he did towards them. And lastly that their hearts may be established in holiness, unblameable before God (who is our rec • nciled Father in Christ) and that continuing so, they at the coming of Christ with all his Saints and Angels to judgment may not be ashamed . From v. 1. to the end.

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

In the First place, he tells them, He exhorts and intreats them in the name of the Lord Jesus, that as they had received of him how they ought to walk, and please God, so they would labor daily to excel and advance therein. They might remember what Commandments he had given them from Christ. Particularly, 1. That they should preserve themselves in Chastity, and purity from the sins • f the flesh. For this was the will of God that they should be holy both in soul and body, and that they should abstain from fornication, and continually keep their bodies as vessels consecrated to the Lord, and not defile them; whereby they would distinguish themselves from the Gentiles, who know not God, but live in impure lusts. 2. That they should not defraud any man; for God will avenge such kind of injuries as he had before assured, and warned them. And they should remember, that the end of God's calling them to the Grace of Christ, is, that they should not defile themselves with any kind of sin . And he that rejecteth these wholesome exhortations, he shows is guilty of rejecting the divine authority • f God, by the inspiration of whose holy Spirit, he had given them th • se precepts. 3. Touching brotherly-love, and how it is to be exercised, he tells them, he need not write much; for he found they were eminently taught, and inclined by the Spirit of God to the exercise of that grace, and that they manifested it not only at home but towards the Brethren round about in Macedonia. And he desires they may daily more, and more increase and excel therein. 4. He exhorts them to use their best endeavors to live quietly, and to follow their own business [See 2 Thes. 3.12.], and to work with their own hands (as he had commanded them when he was with them), that by employing themselves in honest labor, they may both preserve their reputation among the Gentiles (who will think ill of Christianity if it make men idle , and that they may earn so much by their labor as may supply all their wants and necessities that they may have no need of help or relief from others. From v. 1. to 13.

2. He advises them not to mourn immoderately for their deceased Christian friends as Heathens do, that have no hope of a resurrection. He tells them he would not have them carry themselves as if they were ignorant of the happy state of those that die in the faith of Christ. For as they believe, that Christ is risen from the dead, so they ought also to believe that those who have died in the faith of Christ, God will bring forth, and cause to appear with him, in the day wherein he shall judge the world, having first raised their bodies from the graves, and united them with their souls. And he tells them by revelation from the Lord, that the change of the faithful that are alive at his Coming shall not prevent the resurrection of those that are dead in Christ. For when Christ shall appear in that his great glory, and shall by the voice or trump of the Arch-Angel raise the dead, then the dead in Christ shall rise before the living be changed. And the faithful that are then alive being suddenly changed from mortality to an immortal glorious condition, shall be caught up together with the Saints that are raised from the dead, to meet the Lord in the air, and there being acquitted and absolved by the sentence of the Judge, shall enter into the kingdom prepared for them, and so shall remain forever with the Lord in endl • ss bl • ss. As for the wicked he says nothing of them, s •• ing h • had •• w • rd of Comfort for them. But as for the other he bids them comfort one anoth • r with these words, that is, draw matter of consolation to themselves against the l • ss of th • ir d • ce • s • d friends from the consideration of the resurrection, and the future ••• y. From v. 13. to the end.

[Chap. 5] 3dly. He tells th • m that if any among them did curi •• sly inquire into the precise time of Chri • ts c • ming to judgment, it was to no purpose • for him to write anything about it, seeing it was not revealed . Hows •• v • r this th • y could not be ignorant of, (having so often h • ard it from hims • lf and his associat • s) that Christ will c • me sudd • nly, and unexpectedly, as a thief in the night, and will surprise secure impenitent sinners unawares. But believers need not fear that day because th • y sleep n • t in the darkness of sin and ignorance; The last day c • nnot as a thief in the night surprise them, because they are children of the light, and of the day, living and walking in the light of Gospel-truth, and in holin • ss • f conversation. From v. 1. to 6.

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

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

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

7ly. He gives now general directions to all. 1. That they abstain from all private revenge, not rendering evil for evil, but ever following that which is good both among themselves, and t • wards th • se that are without. 2. To rejoice evermore in the sense of God's love to them in Christ, upon which account, they should be of good courage, and well content, even in the midst of all tribulations. 3ly. To pray without ceasing, that is, upon every occasion, in all their nec • ssities, and in every business, as the matter required, yet not so as never to intermit; but so, as not to give quite over, but to return to it again. 4ly. In everything to give thanks, in adversity, as well as prosperity. For so gracious is the will of God in Christ towards them, that they have reason so to do. 5ly. To take heed of quenching the gifts and graces of the Spirit in themselves, but to labor to stir them up by prayer, and the due exercise of them. 6ly. That they contemn not, nor neglect those holy, public exercises wherein the Ministers of the Gosp • l do interpret the Scriptures by the singular revelation of the Spirit, and speak unto men to edification, exhortation and comfort [See 1 Cor. 14.3.]. 7ly. To prove all doctrines and opinions, and to examine them by the rule of the word, and analogy of faith, and to hold fast that which is good rejecting that which is otherwise. 8ly. That they abstain from all sorts of evil, and the very appearance of it. From v. 15. to 23.

Lastly, He concludes his Epistle solemnly praying for them, that God who is the author of all true peace and comfort, would please to sanctify them in every part, namely, that their Spirit [that is their intellectual part, their understanding and will], and their Soul, [that is, their affections and appetite], and their body, and outward man, may be kept immaculate, so that if it should so happen, that they should live to the Coming of Christ to judgment , he may find them in this excellent condition at his Coming. He declares his confidence that he who hath called them to a participation of his grace, will carry on his own good work in them ; and having begun to sanctify them, will continue to do it; for he is faithful, and his gifts and calling are without repentance. See 1 Cor. 1.8. Phil. 1.6. And so desiring their prayers for him, and enjoining them to salute one another, with the kiss of peace and charity (as believers were wont to do in those times, according to the custom of those countries). He strictly charges them that this Epistle be read to the whole church, to all the holy Brethren , and so shuts up all with his Apostolical benediction. From v. 23. to the end.

SECT. X.

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

SECT. XI.

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

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

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

SECT. XII.

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

In which Epistle there are these parts.

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

The Arguments he uses, in order hereunto, are these; 1. He shows the Condition of their Church was very happy, because their faith did daily grow and increase; and love did so much abound among them. 2. Their faith and patience was so eminent that he gloried in them, and set them forth as a pattern to other Churches. 3. The afflictions they so unjustly suffered from their unreasonable Persecutors, were a manifest demonstration, that there will be a day of Judgment, wherein God will give to everyone according to their works. And He in his infinite wisdom sees it good to suffer them his servants, here to be sorely afflicted that they may be meet and fitly qualified according to His order and constitution (who hath appointed that they should suffer with Christ, before they be glorified with him), to enjoy the kingdom of Heaven, for the obtaining of which they suffered such hard things. And at the great day, He will manifest his righteous judgment in punishing their oppressors and persecutors, and will give them (together with the Apostles, and other Martyrs of Christ), rest and refreshment from all their troubles and miseries. And this they may assuredly expect when Christ shall visibly come from heaven royally attended with all his glorious Angels, and shall in a terrible manner execute vengeance on all that regarded not to know God, nor to worship and serve him as they ought, and obstinately refused to entertain and obey the Gospel of his Son. These shall be punished with everlasting perdition, when they shall appear before Christ the Judge, and shall see his glorious power . And in that day wherein he shall thus punish his adversaries, he shall be highly glorified in the glory, which he shall impart to his Saints; the measure of which shall be so great, that it shall fill them with wonder and admiration, they finding their expectation so much exceeded. And this he tells them, he spake for their comfort, because his testimony (that is, the Evangelical doctrine he had preached) had found belief and entertainment among them. He further tells them, that he daily prayed for them, that the Lord would vouchsafe to make them meet for that glory, to the participation of which he had so graciously called them (see Eph. 4.4.); and that he would accomplish all things which according to his good pleasure and bounty he had determined to do for them; and that he would powerfully complete the grace of faith, which be himself had wrought in them; that the name of Christ may be glorified by them here, and they be glorified by him in that happy day, and all according to the riches of his free grace and mercy manifested in his Son. From 1. to the end.

[Chap. 2d.] 2d. He rectifies a mistake which he understood they were in, concerning the day of Judgment, as if it were now at hand, and would happen presently in that age. He beseeches and obtests them, that as touching Christ's second coming, and the Saints gathering together from all quarters of the world, at that time, to meet him, [of which he had spoken in his former Epistle, Chap. 4. v. 15, 16, 17. ] they would not be soon shaken and driven from what he had taught them by any seducers whatsoever, who either by some pretended revelation from the spirit, or some speech of the Apostle (which they pretended they had heard, or from some passages in his former Epistle (which they mis-understood), endeavored to persuade them, that the day of judgment was at hand. He tells them there are several things which must pr • cede Christ's second coming, which he will acquaint them with, that they may not be deceived. 1. A great and general Apostasy from the faith [see 1 Tim. 4.1.]. 2. The revelation of the great and chief Antichrist, whom he characterizeth after this manner, calling him the man of sin, the son of perdition, one who opposeth and exalteth himself above Christ, (who is very God), in all his offices, Regal, Sacerdotal, and Prophetical, yea exalteth himself above everything that is worshipped, that is, above magistrates [who in Scripture are called God's, Psal. 82.6. ], and are 〈 in non-Latin alphabet 〉 August, or illustrious. Yea, who exalteth himself above all that is called God; one way or other [that is, above all powers whatsoever], arrogating such things to himself, as only belong unto God, and thereby endeavoring (as it were) to d • clare that he is God. He sits and rules in the Temple of God, that is, among the people that bear the name of Christ, the visible external Christian Church, (the society that profess themselves the Temple of God), he tells them, he fits and rules, and exalts himself, as if he were God, uncontroulably, antiquating, or dispensing even with the laws of God himself. All which things they might remember he had acquainted them with before. He comes therefore now to show them what it was that withheld, and hindered, and stayed his revealing and manifesting of himself for the present, so that he could not publicly appear as yet, nor should before that time and season, which the divine providence had appointed. That which hindered (as it seems) was the entireness of the Roman Empire, which (probably) he had hinted to them before, but mentions not here (possibly) that he might not provoke the present Roman power against the Christians, who promised themselves that their Empire should never have an end. And if any should inquire whether Antichrist was not yet in the world, he answers, the mystery of iniquity was even now working, that is, there was something now working in the world, that was a type and figure of that which should show itself more plainly in the great Antichrist, viz. the spirit of contention for rule and priority . This bore some similitude with the spirit of the great Antichrist, who should appear in his season. But this Antichristian heat of ambition must play at lesser game, till the 〈 in non-Latin alphabet 〉 the Roman Emperor be removed, who possessed Rome, which was to be the Seat of Antichrist; which Seat being once void, Antichrist would enter, and discover himself, and advance himself above all laws, both divine and human . So that this man of Sin is to be understood of one that is to appear after the breaking of the Roman Empire in pieces . The Apostle further shows, that Jesus Christ our Savior shall destroy this Antichrist by the sword of his mouth, that is, by the preaching of his Gospel, and the power of his spirit concurring therewith, and by the brightness of his coming, that is, by clear and convictive reasons and arguments divulged by such, as shall speak by the spirit of Christ. He further declares that the coming of this Antichrist, his raising, and first advancement to his kingdom, will be with such kind of working, as Satan is wont to use to seduce men, namely, with the power of signs, and wonders, and diabolical illusions, which Satan will produce to confirm the dominion, and false doctrine of Antichrist; and which are beyond human, but not Angelical power; and with all unjust and fraudulent dealing and deceit, with all arts and tricks of cozenage, that the Devil himself can invent, which will take place and prevail in such whom God (because they received not the truth in the love of it, but had pleasure in unrighteousness) will judicially give over to strong delusions, to their perdition and damnation. From v. 1. to 13.

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

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

[Chap. 3d.] 4ly. In the close of his Epistle, he exhorts them to pray earnestly, that the Gospel may have a free course and be glorified by the conversion of the unconverted, and by the edification and further improvement of those that are effectually called, as it was among them; and that himself and other preachers of it might be delivered from unreasonable and absurd men, who perversely opposed it. And of that sort of men, he tells them, there be too too many in the world, among whom the Gospel will not be entertained, nor meet with faith and obedience. However as to them, he declares his confidence, that God who hath effectually called them, and who is constant and faithful in promoting his own work, will establish them in faith and holiness, and will defend them against the evils, dangers, and temptations of Satan and his instruments; and that which further encouraged him to hope it, was their ready obedience to his injunctions. He prays that the Lord would by his Spirit direct and incline their hearts to express that ardent love to himself , which they of duty owe him, and to an imitation of the patience of Christ . From v. 1. to 6.

5ly. He prescribes the practice of Church-discipline, towards such as walk disorderly among them, and not according to the rule and doctrine by him delivered. He forbids them all familiar converse with such that they may be ashamed, and (reflecting upon their evil courses) may repent and reform. By the disorderly, he means, such as lived idly, and were busy-bodies in other men's matters; which kind of course, he shows, was very contrary to his practice among them, who did not eat any man's bread gratis, but wrought with his own hands in the day time, and sometimes part of the night, at his trade of Tent-making [see Act. 18.3.], that he might not be chargeable to any of them, though he had power to have challenged maintenance for his preaching the Gospel among them, as other Apostles did [see 1 Cor. 9.3, &c.]. But he had departed from his right, and had done that to which he was not bound, to incite them by his own example to labor, each one in his Calling very diligently. For this he enjoined them, when he was with them, that if any lived idly, and would not work, [having health, strength, and opportunity for it], they should not eat, namely be relieved by the Charity of the Church, who are only to take care of those that are indigent and necessitous. He therefore exhorts the disorderly, and commands them in the name of Christ to reform, and to live peaceably upon the fruit of their own labor. As for those of them that were free from these misdemeanors, he exhorts them to go on constantly in their duty, and not to be weary of doing that which is good. And if any disorderly persons among them would not obey these admonitions, given in this Epistle, he enjoins, that they should be noted as persons not fit to be conversed familiarly with, that so (entering into a consideration of their evil ways) they may be brought to repentance. Yet he tells them, they must dispense this severity with wisdom, not reckoning these offenders as enemies , (as of whose repentance and reformation they despaired), but as long as they made profession of the Christian Religion, they should consider them as lapsed brethren, and accordingly exhort and admonish them as those they desired and endeavored to reduce and reform. From v. 6. to 16.

He shuts up the Epistle praying for them, that God, who is the author of peace, would give them peace, at all times and in all places (f), and every manner of way, namely with himself and with one another.

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

SECT. XIII.

THE Apostle having continued a year and half at Corinth, and fairly planted a Church there (though it were miserably degenerated soon after) he now determines to sail to Ephesus; Aquila and Priscilla resolving to accompany him: And having taken his leave of the Brethren there; at Cenchrea a Haven on the East side of that City, he shaved his head . The reason of which, probably was this: He had (it seems) before taken upon him, for some time, the Vow of the Nazarites, whereby he was obliged to abstain from wine, and shearing his head, and touching of the dead. But having now accomplished his Vow, he shore his head, and returned to the common way of living, according as was prescribed,