The Apostolical History, Chapter 4
v. 23. Zonaras in Apoſtolorum Canonem prolixè… & elegantèr docet Chirotoniam ab initio deſignaſſe ſuffragia, poſtea antiquitatis primis rltibus pro conſecratione uſurpatum. …uistorpius.foreign nihil aliud declarat quam conſtituere, creare, ordinare deſignare, ſivè id fiat per ſuffragium unum, ſivè per plura, ſivè absque ſuffragiis omninò. Boifius. foreign.foreign constituentes, non verò ordinantes ſenſu hodierno Eccleſiaſtico. Non enim vel argumento vel teſtimonio adhuc vincor ut credam foreign per ſe tunc temporis vel à multis poſt diebus ſignificâſſe vel foreign vel foreign, vel ordinationem, vel conſecrationem. vide 2 Cor. 8.19. Ibi frater iſte (cujus laus fuit in Evangelio) dicitur foreign conſtitutus ab Eccleſiis ſocius peregrinationis Pauli. Ubi vix eredo quenquam velle aſſerere eum ordinatum fuiſſe ab Eccleſiis, ſenſu Ordinationis hodierno Eccleſiaſtico. Euſeb. Eccleſ. Hist. lib. 6. c. 29. foreign. Omnibus enim fratribus, electionis gratiâ, in Eccleſiâ congregatis. Clariſs. Knatchbullus. Heſychius foreign, conſtituere, decernere▪ …ligere. foreign erunt duorum generum; vel enim docendi munere in Eccleſiâ fungebantur, & alio nomine Paſtores ſeu Epiſcopi dicuntur; vel Paſtoribus, & verbi Miniſtris adjuncti, morum cenſuram agere, & diſciplinam tueri ſolebant, 1 Tim. 5. Utroſque eligere neceſſe erat cum Apoſtoli non diu in uno ſubſiſterent loco, ne per abſentiam ipſorum Eccleſia idoneis privaretur miniſtris. Freidl.v. 27. foreign] cum ipſis 2 Cor. 6.1. Vocantur Dei foreign. vide etiam, 1 Cor. 3.9.CHAP. IV. Relating Paul's ſecond Journey or Peragration with Barnabas and others,Anno Christi Claudii 52. 10. from Antioch to that famous Council at Jeruſalem, which we call, Iter Hieroſolymitanum.Iter Hieroſolymitanum.
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 Adriatick Sea, bordering on Macedonia, now call'd 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 mans 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 ſhipwrack, 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 extream 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 Cilicia, by this their perverſe Doctrine(a)Hinc patet neminem jure offendi poſſe, ſi videat in Eccleſiâ hypocritas, falſos Doctores, ſchiſmata. Sic enim fuit inde ab Apoſtolis, & ſic oportet eſſe 1 Cor. 11.19. Mat. 18.7. Haereſes non inveniuntur extra Eccleſiam, ſed in Eccleſiâ. Non igitur propter Haereſes Eccleſia deſerenda; ſi modo ſine communione mali licet in eâ manere.. 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 Apoſtacy 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, every where, 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 joyned 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(b)v. 6. foreign] By a common Hebraiſm, word is put for the buſineſs ſpoken of.. After there had been much diſputation and reaſoning pro and con; at length Peter ſtood up, and declared his judg… in this caſe, ſhewing 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 judg 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 refus'd 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 ſhews, this was a provoking of God, To impoſe upon the believing Gentiles the yoke (c)Deus propriè non poteſt dici Legis jugum collo noſtro imponere, ſicut hi Judaizantes, quia non eo fine legem mandat quo hi Judaizantes eam volebant mandari, ſcil. ut medium cujus obſervatione juſtificemur & ſalvemur; ſed tantum eo fine ut legis onere preſſi, deſideremus eum, qui nos à lege liberet. Sicut durum onus ſervitutis collo Iſraelitarum in Aegypto impoſuit, ut preſſi deſiderarent liberationem ex Aegypto.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 (ſaies he) were not ſaved by the works of the Law [Gal. 3.11. Rom. 3.20.] but by the Grace and Favour 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 (d)Ebraeum nomen eſt foreign quod Graecis litteris ſcribitur foreign. Graecum verò nomen eſt foreign. Lucas hic Ebraicam pronunciationem ſequutus eſt, quia Ebraeum Ebraeis ininducit loquentem: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 acknowledg 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 (e)Re aedificabo Tabernaculorum David, i. e. Eccleſiam in quâ habitat, & regnat Chriſtus, filius Davidis: cujus olim typus ſuit tribus Judae cum Benjamin, in qua tabernaculum & ſedem quaſi Rex, & moderator fixit David. Hoc tabernaculum cecidit in Judaeis incredulis qui Chriſtum recipere noluerunt; ſuſcitatum eſt in Apoſtolis & aliis credentibus è Judaeâ; ſed plane reſtauratum ex Gentibus quae loco Judaeorum huic Tabernaculo & Domni Dei ex toto orbe, quaſi vivi lapides, inaedificata… ſunt. Hieron. in Amos. 9.11 James here ſpeaks the ſame ſenſe with the Prophet Amos, in words ſomewhat varying from him, that there ſhould be other nations beſides the Jews, which ſhould be called the Lords, and ſeek after the Lord.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 judg (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 offence, 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 (f)Juxta illud Comici, non est flagitium Adoleſcentem ſcortari. Per foreign ſimplex ſcortatio intelligitur quae apud Gentes pro peccato non habebatur, praeſertìm, ſi quis faeminis ad hoc venalibus uteretur. Ita Brentius Homil. 68. in Acta., 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 practis'd out of marriage [See 1 Cor. 6.13, 14, 15.]. Thirdly, From things ſtrangled, that is, from eating of Beaſts which dyed without letting blood, which was an abomination to the Jews [Gen. 9.4. Lev. 17.14.]. Fourthly, From blood (g)Uſus ſanguinis non eſt peccatum, pugnans contra legem naturae, & Decalogi, ſed tantum contra legem ceremonialem quae Chriſtianos non obligat. Deus enim diſcrimen ciborum ſuſtulit, Act. 10.15. Rom. 14.14, 17. 1 Cor. 8.8 & cap. 10.25, 27. Col. 2 16. 1 Tim. 4.3. Tit. 1.15. Non eſt igitur ab Apoſtolis interdictus eſus ſanguinis, niſi quatenus eſt ſcandalum fratris infirmi. Ubi igitur non offendit, ibi non eſt illicitus. Streſ., 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 attonement 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 offence 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 (h)q. d. Auctoritas Moſis adhuc nimis magna eſt apud converſos Jud…o…. Nondum deſueverunt à Patriis inſtitutis, & libertatem ſuam quam in Christo habent, nondum ſtatis intelligunt. Etſi ergò lex ceremonialis Gentes non obligat, tamen Chriſtiana Charitas re…uirit, ut ſe infirmis Judaeis accommode…t quantum poſſunt, & ab iis …altem abſtineant, quibus illi maximè …ffenduntur.. 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 confirm'd 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 Cilicia. (For among them alſo, the falſe Teachers had ſpread their leaven, which afterwards diffuſed it ſelf further as may appear by Pauls 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, endeavoured 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(i)Hoc diſcriminis eſt inter Apoſtoles, & nos, quod Apoſtolorum fides erat fundata ſuper teſtimonio inferno, quo Spiritus Sanctus eorum conſcientias efficacitèr perſuadebat, & illuminabat ut ita crederent, nec ad aliam auctoritatem provocare opus habebant, quam ad illud teſtimonium Spiritus quod in corde ſentiebant, quamvis m…joris convictionis causâ …am ſaepè ad Scripturam veteris Teſtamenti provocabant. Nos autem et ſi etiam internâ il… p…ſuaſione Spiritus opus habemus, nec ſinè eá credere poſſumus, tamen ad illam non provocamus, tanquam ad fundamentum cui fides noſtra nititur, ſed provocamus ad externum illud teſtimonium, quod Spiritus Sanctus in Scripturâ ſacrâ depoſuit. Hic noſter Spiritus, cui nititur noſtra fides, 1 Joh. 5, 6. Ideò hoc, vel illud credimus, quia legimus in Scripturâ, quod Spiritui Sancto viſum ſit, nos ita docere. Streſo. 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 inform'd, and better underſtood their liberty in Chriſt. For afterwards▪ Paul ſheweth that nothing is unclean that God hath made for mans uſe; as we may ſee, 1 Cor. 8.8. & 10.19. 1 Tim. 4.4. Tit. 1.15.
Theſe four perſons therefore being diſmiſs'd 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 practiſe 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 diſmiſs'd 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.
Act. 15. v. 1. And certain men which came down from Judea, taught the brethren, and ſaid, Except ye be circumciſed after the manner of Moſes, ye cannot be ſaved.
v. 2. When therefore Paul and Barnabas had no ſmall diſſention and diſputation with them, they determined that Paul and Barnabas, and certain other of them, ſhould go up to Jeruſalem, unto the Apoſtles and Elders about this queſtion.
v. 3. And being brought on their way by the Church, they paſſed thorow Phenice and Samaria, declaring the converſion of the Gentiles, and they cauſed great joy unto all the brethren.
v. 4. And when they were come to Jeruſalem, they were received of the Church, and of the Apoſtles and Elders, and they declared all things that God had done with them.
v. 5. But there aroſe up certain of the ſect of the Phariſees, which believed, ſaying, That it was needful to circumciſe them, and to command them to keep the law of Moſes.
v. 6. And the Apoſtles and Elders came together for to conſider of this matter.
v. 7. And when there had been much diſputing, Peter roſe up, and ſaid unto them; Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth ſhould hear the word of the Goſpel, and believe.
v. 8. And God which knoweth the hearts, bare them witneſs, giving them the holy Ghoſt, even as he did unto us,
v. 9. And put no difference between us and them, purifying their hearts by faith.
v. 10. Now therefore why tempt ye God, to put a yoke upon the neck of the diſciples which neither our fathers nor we were able to bear?
v. 11. But we believe that through the grace of the Lord Jeſus Chriſt, we ſhall be ſaved, even as they.
v. 12. Then all the multitude kept ſilence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.
v. 13. And after they had held their peace, James anſwered, ſaying, Men and brethren, hearken unto me.
v. 14. Simon hath declared how God at the firſt did viſit the Gentiles, to take out of them a people for his Name.
v. 15. And to this agree the words of the prophets, as it is written.
v. 16. After this I will return, and will build again the tabernacle of David, which is fallen down, and I will build again the ruines thereof, and I will ſet it up:
v. 17. That the reſidue of men might ſeek after the Lord, and all the Gentiles upon whom my Name is called, ſaith the Lord, who doth all theſe things:
v. 18. Known unto God are all his works from the beginning of the world.
v. 19. Wherefore my ſentence is, that we trouble not them which from among the Gentiles are turned to God.
v. 20. But that we write unto them, that they abſtain from pollutions of of idols, and from fornication, and from things ſtrangled, and from blood.
v. 21. For Moſes of old time hath in every city them that preach him, being read in the ſynagogues every ſabbath day.
v. 22. Then pleaſed it the Apoſtles, and elders, with the whole church, to ſend choſen men of their own company to Antioch, with Paul and Barnabas: namely, Judas ſurnamed Barſabas, and Silas, chief men among the brethren,
v. 23. And wrote letters by them after this manner, The Apoſtles, and Elders, and brethren, ſend greeting unto the brethren which are of the Gentiles in Antioch, and Syria, and Cilicia.
v. 24. Foraſmuch as we have heard, that certain which went out from us, have troubled you with words, ſubverting your ſouls, ſaying, Ye muſt be circumciſed, and keep the law, to whom we gave no ſuch commandment:
v. 25. It ſeemed good unto us, being aſſembled with one accord, to ſend choſen men unto you, with our beloved Barnabas, and Paul.
v. 26. Men that have hazarded their lives for the Name of our Lord Jeſus Chriſt.
v. 27. We have ſent therefore Judas and Silas, who ſhall alſo tell you the ſame things by mouth.
v. 28. For it ſeemed good to the holy Ghoſt, and to us, to lay upon you no greater burden then theſe neceſſary things:
v. 29. That ye obſtain from meats offered to Idols, and from blood, and from things ſtrangled, and from fornication; from which if ye keep your ſelves, ye ſhall do well. Fare ye well.
v. 30. So when they were diſmiſſed, they came to Antioch: and when they had gathered the multitude together, they delivered the Epiſtle.
v. 31. Which when they had read, they rejoyced for the conſolation.
v. 32. And Judas and Silas, being prophets alſo themſelves, exhorted the brethren with many words, and confirmed them.
v. 33. And after they had tarried there a ſpace, they were let go in peace from the brethren unto the Apoſtles.
v. 34. Notwithſtanding it pleaſed Silas to abide there ſtill.
v. 35. Paul alſo and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others alſo.
Gal. 2. v. 1. Then fourteen years after I went up again to Jeruſalem with Barnabas, and took Titus with me alſo.
v. 2. And I went up by revelation, and communicated unto them that Goſpel, which I preach among the Gentiles, but privately to them which were of reputation, leſt by any means I ſhould run, or had run in vain.
v. 3. But neither Titus who was with me, being a Greek, was compelled to be circumciſed:
v. 4. And that becauſe of falſe brethren unawares brought in, who came in privily to ſpy out our liberty, which we have in Chriſt Jeſus, that they might bring us into bondage.
v. 5. To whom we gave place by ſubjection no not for an hour, that the truth of the Goſpel might continue with you.
v. 6. But of theſe, who ſeemed to be ſomewhat, (whatſoever they were, it maketh no matter to me, God accepteth no mans perſon) for they who ſeemed to be ſomewhat, in conference added nothing to me.
v. 7. But contrariwiſe, when they ſaw that the Goſpel of the uncircumciſion was committed unto me, as the Goſpel of the uncircumciſion was unto Peter,
v. 8. (For he that wrought effectually in Peter to the Apoſtleſhip of the circumciſion, the ſame was mighty in me towards the Gentiles)
v. 9. And when James, Cephas, and John, who ſeemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowſhip, that we ſhould go unto the heathen, and they unto the circumciſion.
v. 10. Only they would that we ſhould remember the poor, the ſame which I alſo was forward to do.
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(a)Cauſa hujus pernicioſae diſſimulationis indicatur, nempe, eum timuiſſe Jacobi familiares. Fl…. Illyr. 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 cowardiſe and diſſembling. Paul not brooking this, as contrary to the Goſpel liberty, did by virtue of his Apoſtolick 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 inforce it upon the Gentiles. And as far as appears, Peter did yield to Paul in this debate, as having truth on his ſide.
Gal. 2. v. 11. But when Peter was come to Antioch, I withſtood him to the face, becauſe he was to be blamed.
v. 12. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew, and ſeparated himſelf, fearing them which were of the circumciſion.
v. 13. And the other Jews diſſembled likewiſe with him, inſomuch that Barnabas alſo was carried away with their diſſimulation.
v. 14. But when I ſaw that they walked not uprightly according to the truth of the Goſpel, I ſaid unto Peter before them all, If thou, being a Jew, liveſt after the manner of Gentiles, and not as do the Jews: why compelleſt thou the Gentiles to live as do the Jews?
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 knowledg 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*See Col. 4.10.. 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(a)Culpa fuit penes Barnabam. Paulus quaerebat quod juſtum erat, Barnabas quod humanum. Sunt etiam qui notant ſeveritatem hanc Pauli profuiſſe Marco, qui per eam monitus, fortior in poſterum ſit factus, ut talis à Paulo ſalutetur, Col. 4.10. (they therein ſhewing 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.
v. 36. And ſome days after, Paul ſaid unto Barnabas, Let us go again and viſit our brethren in every city where we have preached the word of the Lord, and ſee how they do.
v. 37. And Barnabas determined to take with them John, whoſe ſirname was Mark.
v. 38. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.
v. 39. And the contention was ſo ſharp between them, that they departed aſunder one from the other: and ſo Barnabas took Mark, and ſailed unto Cyprus.
v. 40. And Paul choſe Silas, and departed, being recommended by the brethren unto the grace of God.