A Complete History and Mystery of the Old and New Testament, Part 2 · Chapter 5
CHAP. V. Of Ananias and Saphira's Sin and Death.
THE Church is ever like the Land of Canaan, which was a Land of Hills and Valleys, Deut. 11.11. So is ſhe ſometimes up and ſometimes down; now abaſed, and now exalted by the turning Wheel of Providence. Now that Envious One (the Devil) envying the great Grace which gave a great Grandure to this primo primitive Church, began to ſow his curſed Tares: The Perils and Impediments of this growing Goſpel-Church became now twofold. (1.) Internal; and (2.) External. (1.) The Internal was the Hypocriſie and Perfidiouſneſs of Ananias and Saphira▪ in their committing Sacrilege: The matter and form of the ſin of theſe two Sacrilegious perſons were that they both (Man and Wif…) conſpired to defraud the Church of part of the price of their ſold Poſſeſſion, &c. Acts 5.1, 2. The Adjuncts of this Sacrilege (wherein is comprehended the puniſhment of it) are expreſſed by their Quality upon the Offenders, and by the Effects in the Church: The Quality of the Puniſhment is deſcribed, (1.) Upon Ananias the Husband, whom Peter firſt accuſeth for lying at the inſtigation of the Devil, and in defiance of the Holy Ghoſt, verſe 3, 4. and then for Theft, which he alſo aggravates from his own propriety by right of Law therein, verſe 4. whereupon follow the convicted Man's ſudden Death, verſe 5. and after that his immediate Burial, v. 6. which ſtruck all the Auditors and Spectators with a dreadful Awe after; verſe 10. Then (2.) Upon Saphira the Wife, whom the over-ruling hand of God brought in at that juncture, when all theſe things had happened to her Husband, verſe 7. She upon examination confeſſeth the deed, verſe 8. for which ſhe is condemned, verſe 9. and immediately executed, verſe 10. This produced wonderful Effects, as thoſe without the Church wondered at, and magnified this Diſcipline, ſo thoſe within were marvelouſly ſtrengthened, and the Church by theſe and other Miracles wonderfully increaſed, verſe 12, 13, 14, 16.
The Remarks and Myſteries held out in all thoſe Hiſtories, thus analyſed, may more diſtinctly and particularly be thus amplified and inlarged upon. That concerning Anania's Story concerning his ſin and puniſhment for it, hath this (1ſt.) Remark relating to his Name, the ſame with Jer. 28.1. which ſignifies [the Grace of God] ſo Canan-Jah ſignifies in the Hebrew Language: Conveniunt rebus nomina ſaepe ſuis, ſaith the Poet, Names and Natures do oft agree, but it holds not true in theſe two Hananiah's, in whom not great Grace (as Acts 4.33.) but very little was to be found: The Old Teſtament Hananiah was only a pretended Prophet, Preaching pla…ntia, pleaſing things to the Prince and People through flattery, and for filthy lucre likely: He limits their Deliverance from Babylon to come within two years, when the Lord by Jeremy had told them their Captivity ſhould continue ſeventy years: Now becauſe this graceleſs falſe Prophet made the Prince and the People to truſt in a Lye, therefore within two months of his Lying Prediction God ſmote him that he died, Jer. 28.1, 3.15, 17. Note; So dangerous a matter it is for Miniſters to teach People contrary to the Revealed Will of God, and preſumptuouſly to limit the Holy One of Iſrael to our time, Pſal. 78.41. Event hath confuted and confounded ſuch Lying Prophets in our Day, according to Deut. 18.22. And this New Teſtament Chananiah is found here to have little more Grace, &c. than he had, as will appear after in deſcribing his ſin, &c. How many Ships are named, the Happy Succeſs, and the Good Speed, &c. yet make unhappy Shipwrack at Sea.
The Second Remark relateth to his State and Quality; he was not an ordinary or common Perſon or Profeſſor, but probably (as 'tis thought) a Miniſter of the Goſpel, who had received extraordinary Gifts of the Spirit, and therefore mention is made of him next to Barnabas, Acts 4.36, 37. that Son of Conſolation, a good man, and full of the Holy Ghoſt, Acts 11.24. whereas alas, this greatly gifted Miniſter, was a bad man, and full of the evil Devil; for Satan is ſaid to fill his heart top-full, even from corner to corner, Acts 5.3. As when the head is fill'd with the fumes of Strong-waters, ſuch a perſon is bold and daring, &c. So the Devil had ſo fill'd this man's heart with his Intoxicating Cup, that he dare deſperately venture to provoke God to his face. Note; This teacheth us, (1.) What are Gifts without Grace; there the Handmaid wants the Miſtreſs to manage her, ſo miſcarrieth. And (2.) The more light and love any Man or Miniſter is made partaker of, his ſin hath the more aggravation, and is a falling Star, &c.
The Third Remark is touching his Sin, which was this; he would ambitiouſly imitate bleſſed Barnabas in ſelling his Farm, and devoting the whole price of the Poſſeſſion by a ſolemn Vow to God and his Service; but the Tempter by his Temptation (meeting with, and drawing forth this man's corruption) perſwades him to purloin and detain part of the vowed price, for ſupplying his and his Wife's neceſſaries in their Old Age, or in a time of Sickneſs, or in ſome ſad ſcattering Perſecution that might ariſe after (as indeed it did) which they might lawfully enough have done, keeping back part for ſuch Ends as are aforeſaid, had they not vowed to give the whole to the uſe of the Church. Thus there was a complication of many ſins in this one; as (1.) Here was Ambition, he would be thought as good as the beſt, yea even as Barnabas himſelf, &c. (2.) Hypocriſie, pretending Holineſs and Devotion to God, but intending to ſerve his own ends, &c. (3.) His Diffidence and Diſtruſt in that God, whom when he had made his Vow, he ſeemed to dedicate himſelf and his whole ſubſtance unto, and upon whom he profeſſed to have his whole dependency for time to come: And (4.) Sacrilege, in Robbing of God, inſomuch as he paid not down the whole that he had vowed to God contrary to the Law, Mal, 3.8. Lev. 27.10. and Deut. 23.21, 22 23.
The Fourth Remark relateth to his Puniſhment for the concurrence of theſe four ſins in one: No ſooner had Peter told him of his belying God the Holy Ghoſt, who had ſtirr'd up the firſt motion of ſelling his Poſſeſſion, but he had ſuffer'd Beelzebub (the God of Flies, or Maſter-Fly) Satan, ſoon to fly-blow and corrupt it. &c. but immediately he falls down and gave up the Ghoſt, Acts 5.2, 3, 4, 5. Note; Thus as God graced the Jewiſh Church with ſome extraordinary Inſtances of his ſevere Judgments upon Sinners in the beginning of it, ſuch as were executed upon the Man that gathered Sticks on the Sabbath day, Numb. 15.35. and upon Nadab and Abihu, for offering ſtrange Fire, Levit. 10.1, &c. So did the Lord accordingly grace the beginnings of the Chriſtian Church with the like Judgments upon Sinners, that they might be ſet forth as Sea-marks for all who ſail in the Sea of profeſſing Chriſtian-Religion, to ſhun ſuch ſins, and to learn that the great God, with whom we have to do therein, is greatly to be ſeared: That we may be what we ſeem to be, we muſt be to God what we ſeem to be to Men, and we muſt be to God at all times, what we ſeem to be to Men at any time: That we worſhip God in ſpirit, as oppoſed to Formality, and in Truth, as oppoſed to Hypocriſie, John 4.24. God takes ſome Malefactors [foreign, in the very Theft or Act, John 8.4.] and hangs them up (as it were) in Gibbets, that others, warned thereby, may hear, fear, and do no more any ſuch wickedneſs, Deut. 13.11. and 17.13. and 19.20. and 21.21. Alterius perditio tua fit cuntio; ſeeſt thou another ſuffer Shipwrack, then look well to thy own Tackling. Note; Chriſt had impowered his Apoſtles with this Commiſſion [Whoſoever's ſins ye remit, or retain, they are remitted or retained, John 20.23.] whereby they were inveſted with a power of Life and Death, to inflict corporal Plagues upon the diſgracers of the Goſpel, or to ſpare them as they were directed by the Holy Ghoſt, which they now had received, and whom Ananias and …hira had here baſely belied, thinking their Falſe-play could not be detected by that Divine Spirit, as if he were not the Third Perſon in the Godhead, which thoſe that curſedly deny, have cauſe to fear Ananias's Plagues. Peter here, being fully perſwaded that his own ſin of Lying againſt his Lord (in denying him, &c.) was aſſuredly pardoned, doth dare thus ſignally to avenge a Lye againſt the Holy Ghoſt, and thus doing in a … Zeal for his Maſter whom he had denied. Note; This miraculous manner of puniſhing notorious Sinners, in the Goſpel-Church, was accommodated only to thoſe Primitive-Times, wherein Magiſtrates were ſo far from defending the Church, that they themſelves were found the greateſt offenders of it: Therefore were thoſe two Diſſemblers extraordinarily erected (by the extraordinary Apoſtles) as laſting Pillars of Salt (with Lot's Wife) and everlaſting Monuments to all Generations of the great God's juſt Indignation againſt the Deſpiſers of the Spirit of Chriſt. After the Huſband's Death for his ſin againſt the Holy Ghoſt, followeth (2.) The Story of his Wife, wherein we have theſe Remarks likewiſe.
The firſt Remark is, her Name was Sapphira, which ſignifies ſpecious or beautiful; She might be ſo on the out-ſide, but her heart within was not right with God, but rotten, having a foul Soul in a fair Body, &c. like the Apples of Sodom, which (Soli…us ſaith) are beautiful to behold, but crumbles with the leaſt touch into ſtinking ſulphurous Aſhes: Or like the Egyptian's Temples, which were much beautified upon the outſide of the Fabrick, whereas within nothing could be found, but ſome ugly Serpent, or crooked Crocodile: Or like the Jewiſh Sepulchres, whoſe Entrance into thoſe Vaults, for Burial, were gawdilly garniſhed, when within were nothing but ſtinking Carcaſes, Matth. 23.27. We may think the ſame of all painted Hypocrites, who like Glo-worms, ſeem to have both light and heat, but by touching them, neither thereof is in them: It may be ſaid of them, as a grave Roman Senator ſaid of a painted Embaſſador; What Sincerity can we expect at this man's hands, whoſe locks, and looks, and lips do lye? fair Profeſſors they may be, but are foul Practiſers; yea, even Atheiſtical in practice, or practical Atheiſts. Note; No doubt but the Hypocriſie of this noble pair of Hypocrites (Ananias and Saphira) did ſpring from their Atheiſm, in thinking to hide their ſinful Sacrilege from the Omniſciency of the Holy Ghoſt, which doth no leſs than pave a way unto that unpardonable ſin of the Phariſees, Matth. 12.31, 32.
The ſecond Remark, concerning this Woman, is, how ſoon and ſuddenly did the Hope of this Hypocrite periſh, Job 8.13. She came to the Apoſtle's Convention about three hours after her Husband's death, Acts 5.7. not only ſuſpecting nothing, and therefore made no inquiry; but alſo expecting, and heightened with hopes to find her Husband in the higheſt. Honour among the Apoſtles for his Charity (with the beſt) to the Church: But alas, how ſoon her head, full of hopes, dwindled into an heart-full of Blanks; her hope was not only as the giving up of the Ghoſt (as Job 11.20. which is very cold comfort) but alſo it ended in a plain real perſonal giving up the Ghoſt.
The third Remark is; one ſin makes way for, begets and draws on another: She had been privy to her Husband's Hypocriſie, in mocking God with part for the whole, Acts 5.2. From conſenting to the ſin, ſhe ſteps on to a cunning covering of it after, verſe 8. She had agreed with her Husband to commit the ſin of Sacrilege, and to cover it with telling a Lye about the price. 'Tis too common a crime in our time to cover ſin with ſin: One ſin draws on another (as one Link in a Chain draws on another until the whole be drawn up) till it end in perdition, as here: Her ſubjection to her Husband excuſed her not; as ſhe was partaker of his ſin, ſo muſt ſhe of his puniſhment, verſe 10.
The ſecond Impediment of this growing Goſpel-Church was external, from profeſſed Foes without, as the firſt was internal, from pretended Friends within the Church; And this was the ſecond Perſecution which the Devil and his Inſtruments (thoſe peſtilent Perſecutors the Prieſts, &c.) raiſed to ſuppreſs the Goſpel, ſed veritas magna eſt & pravalebat. In this ſecond Perſecution and hinderance of the Church, there is ſtill more checker'd work of new Diſturbance, and of new Deliverance. (1.) The Diſturbance was occaſioned by the many mighty and marvelous Miracles wrought not only by the hands of the Apoſtles, but alſo by the very ſhadow of Peter, Acts 5.12, 15, 16. The light and luſtre whereof did both terrifie the unſound, and wonderfully incite the ſincere to imbrace the Goſpel (which made a freſh vaſt Acceſſion to the Church) verſe 13, 14. All this did ſo inrage the Sa…ical Sanhedrim of the Prieſts, &c. (the greateſt part whereof were Saddaces who denied the Reſurrection) that, out of their blind Helliſh (not Heaven-born) Zeal, they lay their wicked hands again upon the Apoſtles, and caſt them into the common Priſon (where their notorious Malefactor's were kept) verſe 17, 18. This was the Diſturbance deſigned by the Devil. But (2dly.) There was deliverance wrought for them by an Angel, who opened the Priſon-doors, verſe 19. And, having brought forth the Lord's Priſoners, ſhut the Priſon-doors inſenſibly again, as appears, verſe 23. And the Reaſon or End, why they were thus miraculouſly delivered, is rendred, verſe 20. that they might publickly teach the People in the Temple, which doing, and obeying God rather than Man, verſe 21, 25. became a new provocation to the Prieſts &c. to ſummon them again before the Sanhedrim, who accuſed them afreſh both of Contumacy, Novelty, and Sedition, v. 23, 24, 25, 26, 27, 28. Thus after their firſt Diſturbance by the Devil, and their Deliverance from it by the Angel in this ſecond Perſecution, they muſt even then meet with a freſh and a ſecond Diſturbance, out of which they have a freſh and a ſecond Deliverance, at this time alſo, which was wrought for them, not by an Angel, as before, but by the marvelous means of two Men. (1.) By the powerful Apology of Peter, verſe 29, to 33. And (2.) By the grave Counſel of Gamaliel, verſe 34, to 40. after which are the Effects to the end. The moſt eminent Remarks and Myſteries this famous Hiſtory affordeth, are theſe that follow.
1. That Hypocrites are but Wens, or rather Botches of the Church, and may be taken off without any detriment to it. It was ſo little a loſs to the Church, to loſe Ananias and Sapphira, by ſuch a dreadful Doom and Judgment, that it became a double gain to it, not only in affrighting the Sanballat's and Tobiah's of this day from inſinuating themſelves into the Fellowſhip of the Church (as they did in Ezra's day, Ezra 4.1, 2, 3, &c.) Thoſe Hypocritical Adverſaries, beholding this diſmal Example againſt Hypocrites, durſt not joyn themſelves to the Church, verſe 13. but alſo in ſtirring up the ſound-hearted ſo much the more to become Chriſtians indeed, whereby the Church was greatly increaſed, verſe 14. Thus when thoſe two Rotten Branches (Ananias and Sapphira) were cut off, the Lord's Vine (the Church) flouriſhed the better; and that which might ſeem an hinderance to the Goſpel, became a great furtherance of it, as it did, Phil. 1.12.
The ſecond Remark is, that the truly Godly may expect a ſucceſſion of Trials and Troubles, velut unda ſupervenit undae; one wave of the Salt-Sea of Affliction cloſely purſues another; and the following wave is moſtly greater than the foregoing: Like Job's Meſſengers, not only treading upon the very heels one of another, but alſo each latter bringing worſe Tidings than the former; the firſt beginning with the loſs of his Cattel, &c. and the laſt with the loſs of all his Children. Thus Perſecution (which is the Evil Ghoſt that haunts the Good Goſpel) grows here upon this Church as well as Doggs it. In the former Perſecution the Apoſtles were only ſecured, and Bail taken for their Appearance, and upon their Anſwering for themſelves, they were ſoon diſmiſſed with a few Threatnings only: But now in this following Perſecution, they were caſt into the Gaol among common Malefactors; and though they were fetched out from Priſon by an holy Angel, yet were they after beaten by theſe wicked men, v. 40. Note; Oh the Tenderneſs of God to his tender Servants! while theſe Apoſtles were but tender Striplings, and not yet grown up to maturity, God ſtays the Rough Wind in the day of the Eaſt-Wind, and lets it out of his fiſt (as Prov. 30.4.) not whole buſhels of Affliction at once, but only by peck and by peck (as the Hebrew word ſignifies) Iſa. 27.8.) as his people are made able to bear, 1 Cor. 10.13. They were but tender Plants at their being firſt filled with the Spirit, Acts 2.4. ſo muſt not at the firſt be blown upon with the boiſterous, blaſting, and bluſtering Euroclydon (Acts 27.14.) or Eaſt-Wind of Perſecution, leſt thoſe Trees of Righteouſneſs (of God's planting and watering, Iſa. 61.3.) ſhould be too much ſhaken, or blowed down quite by the Roots: But now after they were filled the ſecond time with the Spirit, Acts 4.31. and ſo better fitted for ſuffering work by the Spirit of Glory that reſted on them, 1 Pet. 4.14. they muſt now grapple with greater Sufferings at this time. N.B. There is moſt comfortable Goſpel in that Levitical Law [What Veſſel is not able to bear the purifying by Fire, it ſhall ſuffice to rinſe them by Water] Numb. 31.23. In God's great Houſe there be various Veſſels, ſome of Wood, as well as others of Gold, &c. 2 Tim. 2.20, 21. The Pſalmiſt ſpeaks of both a paſſing through the Fire, and alſo a paſſing through the Water, Pſal. 66.10, 12. So compaſſionate and tender-hearted is our heavenly Father toward us, that rather than our ſpirit ſhould fail in the day of our Affliction, becauſe our ſtrength is ſmall, Prov. 24. v. 10. he will not over-afflict us with Fiery Trials, it ſhall ſuffice to purifie us with brackiſh Waters, &c. He will ſuit the ſtroke to the ſtrength; he will proportion the burden to the back of the bearer. Thus dealt God with David's Son, gently chaſtizing him with the Rod of weak Men, 2 Sam. 7.14, 15. as tender Parents chaſten their ſtubborn Children, to break their ſtomachs, but not their bones. God will not ſcourge us with Scorpions, nor cruſh us with the weight of his own mighty hand upon us.
The third Remark is, that no Humane Miſery can befal the Church and Children of God, but there is a ſuitable Salvo of Divine Mercy: They can meet with no kind of Malady upon Earth, but what may have a more powerful and preponderating Remedy from Heaven. Note; God ſometimes ſhifts hands, and changes means and methods of his Church's Deliverance, as here: The firſt was by an Angel, the ſecond by Men; he works both ways, by Peter's Apology, or by Gamaliel's Counſel; he will be exalted in his own ſtrength, when not in the ſtrength of the creature, Pſal. 21.13. not by might but ſpirit, Zech. 4.6. Here the foul Fiend of Hell, the Devil (by his Imps) prevails ſo far, as to caſt the Apoſtles into Priſon, there he lodges and confines them: But is the matter carried ſo? No; God ſends an Angel, who over-powers, and out-pulls the Devil; makes a forcible Entry with a Reſcue, and pulls the Priſoners out of Priſon, &c. God could have delivered them by other means, but he uſeth here the Miniſtry of Angels, for the better confirmation of their new exerciſed Faith, letting them ſee by experience, that he had given his Angels charge over them, Pſal. 91.11. And the ſame, and no leſs is the priviledge of all that fear God; The Angels incamp round about them, Pſal. 34.7. They are miniſtring Spirits, ſent forth to miniſter to all Heirs of Salvation, Heb. 1.14. Suppoſe Satan (as our Saviour ſaith, Rev. 2.10.) ſhould caſt ſome of us into Priſon; ſtill God's hand is not ſhortned; 'tis God's Ordinance doubtleſs, and the good we muſt now look for from Angels, is, as they are in the hands of a Mediator, Gal. 3.19. They are all under Chriſt's Power, Matth. 11.27. and 28.18. They miniſtred to him, Matth. 4.11. and Rolled away the Stone from the mouth of his Sepulchre, Mat. 28.2. They healed Bodies, John 5.4. opened Priſons, as here, and Acts 12.7. N.B. And undoubtedly they do many ſignal and ſingular ſervices for God's Servants ſtill; though their viſible Apparitions be ceaſed, yet their inviſible Operations for Heirs of Salvation ſhall never ceaſe. Some have thought they have felft the touch of an Angel, when they have been entring upon ſome evil Act, and thereby have been reclaimed: 'Twas doubtleſs an Angel that ſpoke to Mr. Laremouth a Scotch Miniſter and Chaplain to the Lady Ann of Cleve, and being praying in Priſon in the Marian days) ſaying, once, twice, thrice, [Ariſe and go thy ways] whereupon he ariſing from his knees, and ending his prayer, immediately a piece of the Priſon-wall fell down, whereby he not only was delivered from being cruſhed to pieces, but alſo eſcaped beyond Sea, &c. N.B. God will now have us to live by Faith, and not to walk by Senſe, and therefore we muſt not ſee thoſe Miniſtring Angels, yet ought we ſo to believe, as to improve this Ordinance of God. N. B. It may be, God will make uſe of Angels to throw down Babylon with Violence, and with a Vengeance, Rev. 18.21. When Rome (that Rueful Milſtone which hath grounded to Powder ſo many Myriads of Saints) ſhall be irreparably Ruined; yea, rather than the Everlaſting Goſpel ſhould not be Preached perpetually, but fail by the forced ſilence of holy Men's Miniſtry, God may make an Angel Preach it, &c. Rev. 14.6. No doubt but Angels do now act for the Church and Children of God, though inviſibly; their hands are under their wings, Ezek. 1.8. They are not ſeen now, becauſe Chriſt governs his Church in a ſpiritual way, yet have we communion with them by Chriſt, though in an inviſible manner, Hec. 12.22. They are our Nurſes to keep us in our way, wherein, while we abide, they protect us, &c. This they do for us, from our Birth to our Death, and then, as Nurſes, they carry home the Nurſe-child to the Father's houſe, at his command, Luke 16.22. Holy Angels fight for us, though the Devil and his Angels fight againſt us, Rev. 12.7. This is comfort.
The 4th. Remark is, God works ſuch convincing and ſuch confounding Deliverances for his Church and Children, that their Adverſaries are non-plus'd, and horribly perplexed thereby. Thus was it with theſe Adverſaries; 'tis ſaid, [They doubted (about theſe wonderful things that were done) whereunto this Deliverance would grow] Acts 5.24. The word tranſlated [They doubted] is [foreign] which ſignifies [to be thruſt into inextricable ſtraits] to be profoundly perplexed; ſo 'tis read of Herod, Luke 9 7. They (as he did) ſtood here amuzed and amazed; they (as it were) ſtuck faſt in the Mud, and could find no way out; and knew not which way to turn themſelves: They were in ſuch doubt and fear, as put them to a loſs what new meaſures to take, and what retrieving counſel to follow; thus the ſame word is uſed, Luke 24.4. Acts 2.12. and here, and Acts 10.17. N.B. Thus the wicked, in the fulneſs of their ſufficiency, are in ſtraits, Job 20.22. whereas the godly have, in the fulneſs of their ſtraits, a well-contented ſufficiency: True Piety hath true Plenty, 1 Tim. 6.6, &c. Such a non-plus and perplexity theſe wicked Adverſaries had been plunged into before, when reduced to ſuch a ſtrait, and at ſuch a loſs, as they knew not what to ſay, or what to do, Acts 4.14, 20, 21. Though their Fingers even itched to do ſomething againſt them. And now again, they are confounded and ſtartled only at this wonderful work, but are not converted thereby. How much more ſhall all wicked men be diſpirited, and even Ring their Bells backward at the laſt Day, when they ſhall ſee the whole World all on a light fire? when the evident preſages of ſome eminent Temporal Judgment doth ſo ſtartle them, & drive them into ſo deep a conſternation now, ſuch men's hearts ſhall then fail them much more indeed, Luke 21.26. This was fulfilled at the Siege of Jeruſalem upon theſe wretches, who were now ſo much troubled at the Apoſtle's Preaching the Crucified Chriſt to be alive, for which they thought them ſure enough in Priſon, yet while their reſtleſs malice was conſulting to deſtroy them for Preaching, they hear the Preachers were not only freed out of Priſon, but alſo Preaching again in the Temple. This made them more mad.
The fifth Remark is, the moſt ſound and ſacred Doctrine is an unſufferable Torment to unſound and unholy hearts. When Peter and all the other Apoſtles anſwered before the Council (who now had ſent for them without their former Violence, fearing Men more than God, and aggravating their crime to the higheſt degree of obſtinacy, with odious Reflections upon Chriſt (as one unworthy of a name) verſe 26, 27, 28.) We ought to obey God rather than Man, verſe 29. as before, Acts 4.18, 19.) N. B. Urging this Argument as the common ſenſe of all conſidering perſons, a principle granted and grafted in all Mankind by the Law of Nature; ſo that the ſage Heathen Socrates could ſay, [I love you Heathens, yet will I obey God rather than you.] How much more may Chriſtians from the light of Scripture ſay, [When Men command or forbid us any thing contrary to the Word of God, then God is to be obeyed, and not Man, Dan. 3.18, &c. Then Peter proceeding to Preach Chriſt (whom they had Crucified) to be now an exalted Prince, able to ſubdue his Foes, and defend his Friends, &c. verſe 30, 31, 32. This cut them to the heart, verſe 33. they were ſo tortured hereat, that (as the word foreign ſignifies) they were as cut aſunder with a Saw, and grinning at them with their Teeth, as if they would devour them. Thus in all times, bad men indure not good Doctrine, 2 Tim. 4.3, 4. That Honey purges green wounds, but cauſeth pain to exulcerate parts. Luſty Itch muſt be gratified with gentle ſcratching only, &c.
The ſixth Remark is, the true Chriſtian Religion which comes from Heaven cannot be deſtroyed by all the wicked men on Earth, nor by all the Devils in Hell to help them. This is aſſerted by Gamaliel (Paul's Tutor, Acts 22.3.) who was a Phariſee, and one of this Council, yet more moderate than were the Sadduces, by whoſe wiſe caution, as with a Bridle, God reſtrained the outragious Fury of thoſe Mad-men. He alledgeth (1.) The Hiſtory of Theudas and Judas (two Rebels againſt the Romans) both which ſoon dwindled away; by this he counſelled them to do nothing raſhly; for furious Indignation is but a bad Counſellor. N.B. Hiſtory (derived of foreign, of ſtopping the ſtream of Violence) hath its excellent uſe and efficacy, as it had here, verſe 34, 35, 36, 37, 40. Then (2.) He urges a Dilemma (a two-horned Argument, that puſhed both ways, ſaying, [What the Apoſtles do act, is either of Men, or of God: If of Men, it hath a ſandy bottom, ſo muſt fall, Matth. 7.27.] You need not trouble your ſelves, &c. but, if of God, ye cannot overthrow it, verſe 38, 39. therefore refrain and fight not againſt God; as the proud Giants did, and periſhed thereby. N.B. This moderate Phariſee may ſhame our peeviſh Perſecutors, who little think they are waging War againſt the great God; Did ever any harden himſelf againſt God and hath proſpered? Job 9.4. No one Inſtance can be given (either among Tongue-ſmiters, or Handſmiters) that could boaſt of the laſt blow, or ever cry Victory: No, ſuch as harden their hearts againſt God, God will harden his hand againſt them: Shall they eſcape by Iniquity? No; In thine Anger caſt them down, O God, Pſal. 56.7. How can the borrowing Power be a meet match for the lending Power? 'Tis of God that all Men do live and move, Acts 17.28. There is no Counſel, Wiſdom, or Might againſt the Lord, Prov. 21. v. 30. All contrary Powers are to no purpoſe, if God deny concourſe or influence. The Arm of Humane Power and Policy (like Jeroboam's) ſhrinks up preſently, and while it ſtrives for Maſtery, is over-maſtered. If God will gather together his Armies, who can put a ſtop to him? Job 11.10. The Counſel of the Lord muſt ſtand, Prov. 19.21. Iſa. 8.10. and 46.10. Pſal. 33.11. Man purpoſeth, but God diſpoſeth. There is a Counſel in Heaven that will daſh down the Mould of all contrary Counſels on Earth.
The ſeventh Remark is, The Iſſue of all and every Conflict of the Church, is an happy Conqueſt over her Adverſaries. They yielded here to Gamaliel's convincing counſel; yet not altogether, for they will not diſmiſs the Apoſtles without beating them, wherein they ſo far fought againſt God, as well as in prohibiting their Preaching: Notwithſtanding all this beating, and brow-beating, the Apoſtles abated not of their courage, nor one hair-breadth of their work, but rejoiced that they were ſo graced in their being ſo diſgraced for Chriſt: They looked upon it as an high honour to be diſhonoured, in being beaten as Slaves, as Chriſt their Lord hath foretold them, Matth. 10.17. This Teſtimony to the Truth they accounted a favour and Divine Condeſcenſion, according to Phil. 1.29. where 'tis intimated, that to ſuffer for Chriſt is as great a gift (if not greater) than to believe in him. Nor did they (for all this) ceaſe to Preach publickly as well as privately; and the more outragious were the Adverſaries, the more couragious were the Apoſtles.