A Complete History and Mystery of the Old and New Testament, Part 2 · Chapter 10
CHAP. X. Of Peter's Miracles at Lydda and Joppa.
AS the Sacred Record leaves the Relation of what Saul (after call'd Paul) ſpake, acted and ſuffered till afterwards, and now returns to Peter's Relation upon the ſame three heads. (1.) What he ſaid. (2.) What he did. (3.) What he ſuffered, whereof in all theſe reſpects we have related ſome account during the Infancy of this Goſpel-Primitive Church at Jeruſalem, in the five foregoing Chapters, &c. Accordingly muſt this Hiſtory do, following the Conduct of that Divine Thread in the intricate Labyrinth of this following Diſcourſe. As the Sayings of Simon Peter are found intermixed with his Doings in the former Narratives of him, before the Story of his firſt and ſecond Sufferings: The ſame Method muſt be obſerved here, reducing thoſe three heads (for brevity's ſake) into two, to wit, Peter's Doings and his Sufferings, with his Sayings among hands.
1. Peter's Doings in a new Journey from Jeruſalem were three great things. The firſt is the healing AEneas of a Palſie at Lydda. The ſecond is the raiſing Dorcas from the Dead at Joppa: And the third, his opening the Door of the Goſpel to the Gentiles in Caeſarea, &c.
In the firſt of theſe (Recorded, Acts 9.32, 33, 34, 35.) are remarkable, 1. The Time when; 2. The Place where; 3. The Perſon healing; 4. The Party healed; 5. The Manner how this Miracle was wrought; 6. The Effects.
The Remarks hereupon are as followeth.
Firſt; The Time of Peter's working this Miraculous Cure upon the Palſie-man, muſt be, when there was a calm of Reſt and Peace from Perſecution come upon all the Churches which was procured not only by perſecuting Saul's Converſion into a Praying & Preaching Paul, (who had been the principal Incendiary of the Church's Perſecution) but alſo by this Preaching Paul's Diſmiſſion from Jeruſalem to Tarſus, v. 30, 31. For, as he had been, of all Perſecutors, the moſt obnoxious perſon to the Perſecuted Churches formerly; ſo now was he become (upon this wonderful change wrought upon him) the moſt obnoxious perſon to his Quondam Companions, his former Fellow-Perſecutors: For theſe ſort of men were implacably incenſed and inraged againſt him, for his ſo zealouſly Preaching that Goſpel which he had as zealouſly perſecuted; therefore did they with the greateſt Spite, and moſt vigorous Rigour proſecute him (as an Apoſtate from their Colledge) above all the other Apoſtles, but when he was ſeaſonably ſent away out of the Reach of the Sanhedrim into Caeſarea, &c. The Storm of Perſecution was thereby becalmed: This calm ſeaſon draws out Peter to paſs through all quarters to viſit the Saints, that he might confirm them in the Faith, and eſtabliſh a Miniſtry among thoſe Churches newly planted by the diſperſed Diſciples, v. 32, Acts 9.
Secondly; The Place where, was Lydda, which was one of thoſe places Peter paſſed unto to viſit, &c. a famous City in former times, not far from the Mediterranean Sea, upon the Weſt Bank of Jordan: Oh wonder! how Chriſt hath his Saints ſcattered and planted in Cities and Countreys, &c.
Thirdly; The Perſon healing was Peter; this was not the firſt healing Miracle that Peter had wrought by the power of Chriſt; for before this, he had cured the Cripple that was born lame (not lamed by any violent caſualty) Acts 3.2, 7. and that had been lame forty years, Acts 4.22. as above. Beſides, we find Acts 5.15. how the ſhadow of Peter wrought wonders. N.B. The like whereunto we read of Paul after, Acts 19.12. not as if the ſhadow or garment, or the body of theſe Apoſtles had any inherent vertue in them to heal Diſeaſes, and to caſt out Devils; but that the power of helping the Diſtreſſed, was now ſo abundantly poured out, at this Effuſion of the Holy …hoſt, upon them, inſomuch as theſe weakeſt and improbable means were made ſoveraign and effectual to work Miracles, that the glory of thoſe wondrous works might not be attributed to ſuch contemptible things, but to the bleſſed Meſſiah now gloriouſly exhibited. N.B. Moreover, ſuch prodigious Products from ſuch unlikely means, did not only demonſtrate that the power was of God; but it was an accompliſhing of Chriſt's Promiſe to them, that they ſhould do greater works than he had done, John 14.12. by which Providence the Goſpel was much more propagated: To which may be added, that Peter there was in conjunction with John in healing that begging Cripple, but here he acts alone by himſelf.
Fourthly; The Party healed was Aeneas, who is deſcribed (1.) By his Name, ſuppoſed to be a Jew, tho' living now at Lydda, whom the Jews call'd Hillel, but the Greek-Lyddians call'd him Aeneas. (2.) By his Diſeaſe, a dead Palſie, which had taken away the uſe of his Limbs, ſo that he became a Clynick, and lay Bed-rid. (3.) By the Antiquity of his Diſeaſe, [Acts 9.33. he had kept his Bed eight years.] All this is Recorded, not only to declare the certainty of the Hiſtory, but eſpecially the difficulty of the Cure, and the excellency of the Miracle; Omnipotenti Medico nullus inſanabilis occurrit Morbus. To ſuch an Almighty Phyſician as Jehova is, no Diſeeaſe is found incurable, Exod. 15.26.
Fifthly; The Manner how this Cure was wrought, is related, verſe 34. Acts 9. which contains, (1.) Peter's command in the Name of Chriſt, wherein he promiſeth Recovery to this Paralytick, ſuitable to our Saviour's ſaying, Mark 2.9. and John 5.8. in the like caſe to demonſtrate the perfection of the Cure, in being now able to make his Bed. Peter acts not here by his own power, but lets this lame man know whom he ſhould acknowledge for his Benefactor, himſelf being but the Inſtrument in Chriſt's hand. And (2.) The Paralytick's Cure, thereby, [He immediately aroſe] together with the Word there went forth a power, Luke 5.17. As Peter was aſſured of this, ſo the Paralytick did experience it; for he felt the dolorous Diſtemper by the Reſolution of his Nerves depart from him in an inſtant, and that now he was inabled to ariſe and to caſt up his Bed; (whereof he had now no ſuch need as formerly for eight years.) All this did declare that the Cure was done by a Divine Power, ſeeing Nature and Art acts in Time, and by Degrees, but he was cured immediately, and that perfectly alſo, inſomuch as he was made able to make his Bed, the beſt diſcovery thereof to all.
Sixthly; The Effects hereof, namely, upon the many Spectators of this Miracle [All that dwelt at Lydda and Saron ſaw it, and turned to the Lord] verſe 35. Acts 9. The Hebrew is Sharon, a place that had moſt fruitful Fields, Iſa. 33.9. 1 Chron. 27.29. but now it became Chriſt the Roſe of Sharon indeed, Cant. 2.1. For this Providence became an Ordinance to the Inhabitants of that City, 1 Chron. 5.16. (not far from Lydda) for hitherto they had been erroneous in Fundamentals, ſo had turned their backs of Chriſt, but now were both Inlightened and Inlivened to embrace his Truth.
The ſecond great Miracle Peter wrought in this his Journey from Jeruſalem (when he went thence into all quarters to viſit the Saints, and to confirm them in the Faith, Acts 9.32.) was his raiſing Dorcas from the Dead at Joppa, which Miracle is deſcribed by ſix Circumſtances.
The firſt is the Perſon upon whom this Miracle was wrought, by Peter; the perſonal Object whereof hath ſundry Demonſtrations; As (1.) By her Name, which is twofold, Tabitha, ſo call'd among the Jews; and Dorcas, ſo call'd among the Greeks; both names ſignifying a Doe or Roe-Buck; and as ſhe was eſpouſed to Chriſt, no other ſhe was to him than as a loving Hind, and pleaſant Roe, Prov. 5.19. (2.) By her Profeſſion, ſhe is call'd a Diſciple of Chriſt. (3.) By her Practice and Manners, ſhe was rich in good works (which are the beſt Riches, laſt longeſt, and go fartheſt; for they follow us into another World, Rev. 14.13.) She is commended for her Beneficency, and for her Liberality, Acts 9.36. And (4.) By her Diſeaſe and Death, verſe 37. N.B. A dear Diſciple may be diſeaſed and die; Mary and Martha ſend this word to Chriſt [Behold he whom thou loveſt is ſick, yea and dead too] John 11.3, &c. Chriſt's Love, and Saint's Death, as well as Diſeaſes, may well enough hold a conſiſtency; as here alſo in this dear Dorcas, whom, when dead, they had waſhed, not only to fit her for Burial, but eſpecially to ſhew their hope of the Reſurrection, which would change that vile Body like Chriſt's glorious Body, Phil. 3.21.
The ſecond Circumſtance is, the double occaſion, (1.) The Ficinity of the place, Joppa, a Port-Town, and very beautiful (call'd ſo from the Hebrew Japhah, ſignifying fair, or a fair Haven) moſt memorable for Jonah's taking Shipping there, when he would flee from God, and decline his Meſſage, Jon. 1.3. expreſly ſaid to be nigh to Lydda, verſe 38. Acts 9. The ſecond occaſion was, the Interceſſion of the Diſciples, who were ſenſible of the great loſs they all had in the death of ſo good a Woman; therefore ſent they ſpeedily for Peter, not only to come and comfort thoſe who were moſt concerned in the loſs, but alſo by the Direction of God's Spirit they were not without hope, that this pious Woman might be zecovered by Peter, and ſo remain farther profitable to the Church; hereupon they requeſt his haſte in coming to them before her Burial, which now they were preparing for; this is an evidence of ſuch an hope.
The third Circumſtance is, the moving Cauſe of this Miracle, which was the doleful Lamentation made by Widows for the loſs of this good Woman, who uſed to cloath them, verſe 39. There was no need here of hiring Mourning-Women, Jer. 9.17.
The fourth Circumſtance is, Peter's management of this mighty Miracle, in raiſing the Dead, which conſiſts of Deeds and Words. Firſt Peter's Deeds, as it might ſeem a ſtrange Requeſt in thoſe People to ſend for Peter upon any ſuch extraordinary account of giving life to the dead, which was never done before ſince Chriſt's Departure; ſo it might ſeem no leſs than preſumption in Peter to undertake it: But undoubtedly the ſame God (who had appointed this Miracle to be wrought for the advancement of his own glory, and the manifeſt confirmation of the Truth of the Goſpel) ſo wrought in the hearts both of the People, and of Peter, that both the one and the other did what they did out of a particular Faith: But more particularly, three things Peter did; (1.) He put all perſons forth that would diſtract him with their immoderate mourning in his praying work, as Eliſha did, 2 Kings 4.33. not only, that he might pray without interruption, but alſo to teſtifie, that he might avoid all appearance of oſtentation, or ſeeking any vain glory: This likely he had learned from his Lord, Mark 5.40. (2.). He kneeled down, which recommends to us that Reverential Poſture in our praying to the great God, as ſtoned Stephen did, Acts 7.59, 60. Though he was in a ſtanding poſture when he prayed for himſelf, yet kneeled he down when he prayed for his Enemies. This is the poſture uſed in moſt earneſt prayer. Stephen was more aſſured of his own Salvation, than of his Stoner's Converſion, therefore did he more earneſtly (or at leaſt as much) intreat God for it. (3.) Peter prayed, verſe 40. to ſhew that his power of raiſing the Dead, was only precarious, and not his own originally: He could do nothing of himſelf, therefore betakes he himſelf to prayer, that he might obtain an Ability from above to reſtore her to life.
Secondly, The Words; What Peter ſaid? [He turning himſelf to the Body or Carcaſs, and ſaid, [Tabitha ariſe.] This he ſpake with a full aſſurance that his prayers were heard, and would be actually anſwered, and according to his effectual fervent prayer it was done, for, ſhe opened her Eyes (the evidence of Life reſtored) and ſat up, ſeeing Peter.
The fifth Circumſtance is, the Witneſſes, the Saints that ſent for him, &c. Peter helped her with his hand to riſe up, and he handed her to them perfectly recovered; for all God's works (as was this Cure) are perfect, Deut. 32.4.
The ſixth Circumſtance is, the Event, which redounded more to the benefit of many Souls, than to the ſingle Body of this revived Woman; for by this Means and Miracle (which no man could work, but who had God with him) many believed in the Lord, Acts. 9.41, 42. This was the great end hereof, more for the good of others was ſhe raiſed, than her own. Now old Jonah was not ſo famous at Joppa, as was this Bar-Jonah, or Peter; for Jonah was but raiſed out of the Whale's Belly, but this Bar-Jonah became a Raiſer out of the ſtate of Death; who, when he had by this Miracle prepared the Ground, tarryed many days there, to ſow the Seed of the Word into this prepared Soil, inſtructing them in the Truth, and confirming them in the Faith, till Cornelius ſent for him, verſe 43. Acts 9.
The third mighty work which Peter did by the help of Chriſt, was his carrying the Goſpel over to the Gentiles, beginning with Cornelius the Centurion, whom with his whole Family he converted to the Chriſtian Religion, &c. In this wonderful Converſion (which was the principal firſt-fruits of the Gentiles, though there were ſome few gleanings before) three parts are moſtly remarkable; Firſt, The Object; Secondly, The Organ; And thirdly, The Idea of it in manner, form and means.
Firſt, Of the Perſonal Object, it was Cornelius, who is deſcribed three ways Acts c. 10. His firſt Character is drawn from his Occupation and Quality; he was a Souldier by Calling, and of the higheſt Rank, a Commiſſion-Officer, as a Centurion, having an hundred Souldiers under his command and conduct, verſe 1. His ſecond Character is taken from his Converſation, wherein he is commended both for his Piety (which he demonſtrated not only by his charitable and plentiful Alms, but alſo by his fervent and frequent Prayers, verſe 2. and for his Obedience in performing all that God commanded, verſe 7, 8.
His third Character is, the deſcription of that eminent and extraordinary Priviledge, or Divine Vouchſafement, wherewith God was pleaſed to dignifie this Gentile Souldier and Centurion in the firſt place, namely, with an Angelical Viſion. In this Viſion of an holy Angel ſent from Heaven as God's Embaſſador to him, with the glad Tidings of Salvation to him and his Family, and ſo to the Gentiles in general.
There be two particulars principally remarkable; the firſt is, what Cornelius ſaw, v. 3. wherein is related, both when and how he ſaw this Viſion. The ſecond is, what he heard in it, to wit, the words that this Angel ſpake to him; which ſpeech hath a twofold tendency. (1.) 'Tis for incouraging the Anxious Soul of this Souldier, who had long wanted relieving ſuccour and ſupport, verſe 4. And (2.) 'Tis for directing him what to do for his future and fuller ſettlement, verſe 5. This is the firſt part of this Divine Record concerning Cornelius. The famous Remarks whereon are theſe that be genuinely deduced.
The firſt is a deduction from the manner of life this perſonal Object Cornelius led, namely, the life of a Souldier, which is commonly the rudeſt ſort of life, yet was it not ſo in this man: Teaching us, that all Souldiers are not Rude, but ſome may be Religious and truly ſo. Souldiers indeed are ſo generally licentious, rapacious, and of ſo rude a deportment, that a Poet hath ſcandalized the whole Tribe, giving this black Character of them,
Nulla Fides, pietaſque Viris qui caſtra ſequuntur.
No Faith, nor Piety can be found in Souldiers that follow Camps.
'Tis ſad when the Sword is ſeated in ſuch mad-men's hands, &c. However, this Cornelius confuteth that Poet's ſcandal. 'Tis true, John Baptiſt look'd upon this ſort of men, as neceſſary to be caution'd with his Auſtere Document [Do Violence to no Man, &c. Luke 3.14. The Auſterity of this Preacher the Baptiſt, doth not condemn that courſe of life, to wit, the Imploy of a Souldier, but only Regulates their Behaviour therein, letting them know, that all violent ſhaking of peaceable People by the ſhoulders (as the word ſignifies) Luke 3.14. All inſolent plundering to mend their ſhort pay, and to ſpend luxuriouſly upon themſelves (with ſuch other extravagant exorbitancies which the Roman Souldiers uſed in their Garriſons over conquered Countreys and Cities) muſt be left, if indeed they would bring forth fruits fit for evidencing the Truth of their Repentance, which they heard he Preached to them, and ſo hardly preſſed upon them, Behold this Souldier (who was of Felix's Guard at Caeſarea, &c. Acts 23.24.) was a Devout Man.
The ſecond Remark is; 'Tis a good evidence of true Devotion, and of the Religious Fear of God, when a Maſter obligeth all his Family to obſerve the ſame Family-duties in the fear of God with himſelf, as much as in him lieth. This was God's commendation of Abraham [I know that he will teach his Children and his Servants the knowledge of my ways] Gen. 18.19. And David would teſtifie his ſincerity, by his being ſacredly ſerviceable to his Sons and Servants at home, Pſal. 101.2, &c. in a faithful diſcharge of that Family-Truſt committed to him. A good Houſholder is like the Bee, which, whatſoever Honey it gathers abroad, brings home to the Hive and Houſe. The lips of the Righteous feed many, Prov. 10.21. thoſe under his own Roof eſpecially. N.B. Every man is in truth what he is at home: He is really, what he is Relatively. Follow Hypocrites home to their Houſes, and there you ſhall diſcern what they are: Like Stage-Players, who act the part of Noble and honeſt perſons while you look on them upon the Theatre, but follow them to the Tyring-Rooms (where they diveſt themſelves of their borrowed Robes) then are they diſcovered to be but Shabby-perſons, and the vileſt of Varlets. This conſcientious Cornelius was therefore Really, becauſe Relatively Religious. As he was foreign, a Devout Man, Acts 10.2. a right Worſhipper, as the Greek ſignifies, not reſting in the King's Religion (which was Heatheniſm, as the Melchites, which Nicephorus mentions, who would be of the King's Religion, whatever it was, ſo had their name from Melech, Hebr. a King, or as the Herodians, Matth. 22.16. who were meer Courtiers, joyning in a conformity to Herod (the Conquercur's) Religion, which was a Mongrel hodge-podge of Heatheniſm and Judaiſm, Mark 8.15. So this Centurion, tho' not circumciſed (which was not impoſed upon the Gentiles, Acts 15.10, 24.) yet forſook his Gentile-Idolatry, and devoted himſelf to the Worſhip of the true God, becoming a Proſelyte of the Gate (obſerving the ſeven Precepts of Noah, and lived without any offence to the Jews, and others call'd Proſelytes of the Covenant, who ſubmitted to Circumciſion, and the whole Moſaick Paedagogy. Yea, he not only ſtands Recorded in Scripture with a famous Character of being a Religious Man in his private Devotion betwixt God and his own Soul, but alſo in his Relative Duties, and more publick Family Exerciſes: This good man will not go to Heaven alone, but would have his Houſhold to go with him thither.
The third Remark is; Oh how good God is to thoſe that fear him! The Lord would not let this Religious Souldier loſe his labour in the practice of his Piety, but Reſpects, Records, and Rewards all: Though this man was no Jew, nor lived under the Law, no not ſo much as a Proſelyte, as ſome ſay, becauſe the Jews at Jeruſalem cavilled at Peter's Application to him, whom they looked upon no better than as an Heathen, yet the great and gracious God (who is no reſpecter of perſons, Acts 10.34.) had reſpect to this man's perſon (as he had to righteous Abel, Gen. 4.4. Heb. 11.4. Matth. 23.35.) Firſt God had reſpect to his Perſon, and then to his Performance. It may juſtly be marveled at, how this man (a Gentile) came to this Religious Devotion, eſpecially to ſuch an high pitch of Piety, as to abound ſo, both in his much Alms to poor People, and in his many Prayers to the Almighty God. As this People to whom he gave much Alms, were principally Jews, whom he had the greater kindneſs for, becauſe they worſhiped the True God: So his Prayers are commended here with a double commendation, Acts 10.2. (1.) From their Object, He prayed not unto dumb Idols, with the blind Heathen, nor to Creatures, Saints or Angels) with the ſuperſtitious Romaniſts, but to Jehovah the great Creator. And (2.) From their perſeverance; he prayed not by certain fitts, and ſudden ſtarts, in ſome pang or paſſion, as of fear or danger (thus did even Jonah's Heathen Mariners devoutly in a Storm, &c. Jonah 1.6. but he prayed always, or at all times, not taking time in a natural ſenſe, for then he muſt have neglected all other duties. N. B. God will not have our General Calling to juſtle out our Particular. There is a time for all things, and every thing is (ſaith Solomon) beautiful in its ſeaſon, Eccleſs. 3.1, 11, 17. But he prayed always, taking time in a moral ſenſe, for the ſeaſons and opportunities of that duty. This he would not neglect, whatever elſe he neglected, gaining ſome ſuitable hours for ſecret communion with God, and endeavouring to keep his heart alway in a praying frame, and in a devout diſpoſition. Thus Rom. 12.12. Eph. 5.20. and 6.18. Col. 4.2. are to be underſtood, to be conſtant and inſtant in prayer, earneſt as Hunting Dogs, who give not over purſuing their Game till they do gain it: While Prayer ſtands ſtill, the Trade of Godlineſs ſtands ſtill alſo. Nor may we ſay with Auſtin, that Peter laid the Foundation of Cornelius's Faith; for, without Faith it is impoſſible to pleaſe God, Heb. 11.6. Therefore muſt it be aſſerted that this Centurion had the ſeed of Faith at the leaſt, and ſome ſaving knowledge of the Meſſiah (who was vulgarly diſcourſed of at that time in Jeruſalem) otherwiſe neither this man's perſon, nor his prayer, could have pleaſed God, much leſs ſo rewarded for being ſo faithful in his little, Matth. 13.12. as to have firſt an Angel, and then an Apoſtle ſent him for his farther Inſtruction and Comfort.
The ſecond part of Cornelius's Converſion, is the Organ or Inſtrument, namely, Peter the Apoſtle, who undertook a ſpecial Journey to convert this Gentile: Wherein the Cauſes and the Accidents are to be conſidered.
Firſt; The Cauſes of Peter's Journey and Paſſage from Joppa to Cornelius the Centurion in Caeſarea, which be twofold: (1.) The Remote Cauſe, to wit, Peter's Viſion, which is deſcribed in all its Circumſtances, as time, place, manner, matter, and end, Acts 10.9, 10, 11, 12, 13, 14, 15, 16, 17, 18. but the principal and proximate Cauſe was both Divine (in God's commanding him to go, verſe 29, 20.) and Humane, by the Embaſſage whereby Cornelius call'd for Peter to come, verſe 17, 21, 22, 29. Peter obeys the Call both of God and of Man, verſe 21.
Secondly; The Accidents hereof are three; (1.) Who were his Companions, verſe 23. (2.) How he was Expected, verſe 24. and how Entertained, verſe 25, 26, &c.
The Remarks hereupon are theſe; Firſt; The Apoſtle muſt be the Organ of Cornelius's Converſion, and not the Angel that appeared to him. The Angel indeed told Cornelius of the Acceptance of his Perſon and Performance (which he might know (as having not only a natural knowledge that attends the Angelical Nature) and an experimental knowledge, beholding daily the manifold Wiſdom of God in managing his Church as in a Mirrour or Looking-glaſs, Eph. 3.10. but alſo a revealed knowledge, as Dan. 9.21, 22, 23. and here) yet will not this Angel read a Lecture of Redemption to him, but refers him to Peter (as Chriſt himſelf had done to Ananias, Acts 9.10.) whom God had aſſigned to that work, therefore did the Angel reſign to him here, tho' he could have inſtructed Cornelius in the knowledge of the Goſpel, as well as thoſe Angels, who did firſt Preach it to the Shepherds, Luke 2.14. yet the Miniſtry of Men muſt be the means of his Converſion, God will have his own Goſpel-Inſtitution hononoured herewithal, and will be heard in thoſe men whom he appointeth to Preach, Luke 10.16. To contemn this Ordinance of God is dangerous.
The ſecond Remark is; God doth not only know who are his, 2 Tim. 2.19. Acts 15. v. 18. but he knows their Names, Natures, Callings, Places of abode, &c. So here▪ [Call one Simon Peter, who lodgeth with Simon a Tanner, whoſe houſe is by the Sea ſide] Acts 10.5, 6. As God eſpies out for us the very places of our habitation, Ezek. 20.6. ſo can they not be unknown to him: And 'tis the comfort of all that fear God, to know that their Walls are continually before the Lord, who loves to look upon the both inſide and outſide of their dwellings, Iſa. 49.16.
The third Remark is; When God hath a mind to ſhew his mercy to mankind, all Contingencies (as to us) are made happily to concur by the over-ruling Providence of the great God. N.B. Thus on Cornelius's part; all things are moſt aptly accommodated towards his receiving the Goſpel [he muſt be faſting, praying, verſe 30. and thereby prepared to receive the Meſſage of an Angel, &c.] And the ſame Providence at the ſame time (which might have happened at another time) diſpoſeth all things on Peter's part towards his coming to Preach the Goſpel to him, who as yet did but rudely know Chriſt; notwithſtanding, becauſe the All-ſeeing Eye of God ſaw him ſeek the Lord ſincerely, therefore all matters are ordered in a well adapted contexture for gratifying the truth of his deſires more than the meaſure of them. This teacheth us, not only, that to him who hath, it ſhall be given to have more, Matth. 13.12. as to Cornelius here by Peter, who handed more knowledge of Chriſt to him; but alſo, that the prayers of the Saints are moſt pleaſing of God through Chriſt, ſo that he Records them all in his Book of Remebrance, and will in his own time and meaſure (which are the beſt circumſtances) moſt ſeaſonably and ſatisfactorily give a gracious return to all their Requeſts, which remain as a ſweet Memorial aſcended up to the Throne of Grace, Levit. 2.2. Pſal. 141.2. Rev. 8.3, 4. and Mal. 3.17. N.B. Behold what a quick Return had this Gentile Souldier to his ſincere Requeſts: Though there had been hitherto a partition Wall betwixt him (as a Gentile) and Goſpel-mercy; yet muſt he now have a Divine Warrant by a Viſion to ſend for Peter, and at that time alſo Peter muſt have the like Divine Warrant by a Viſion to come to this Gentile, which his Lord had formerly forbid to do, Matth. 10.5. even diſtant and diſtinct caſualties come here together in a commodious conjuncture.
The fourth Remark is; God frequently lets down a large Sheet-full of Dainties from Heaven to his hungry Children that are praying to him upon Earth, as he did to Praying Peter here; whereby he was prepared for this great work of calling the Gentiles.
In this Viſion of Peter may be conſidered here (for more fully underſtanding it)
Firſt; The Time when, not only at the ſixth hour, or high Noon (which was one of their three hours of prayer, Pſal. 55.17. Acts 3.1. and 10.3. Exod. 29.41.) but alſo, it was at the very juncture, when the godly Meſſengers from Cornelius were come nigh to the City, Acts 10.9, 10. They muſt come ſo ſoon as Peter was prepared, and not before.
Secondly; The Place where, upon the houſe top, &c. Their houſes were flat-roof'd, for which they built Battlements about them, Deut. 22.8. Hither was Peter got to pray, that he might be farther off from the diſtracting noiſe of men, yet ſo much he was nearer God and Heaven in an open Air, for the better exerciſe of his Divine Contemplations, and probably to look toward the Temple, a Type of Chriſt) 1 Kings 8.30. Dan. 6.10.
Thirdly; The Frame wherein Peter was as to his Body, when he had his Viſion, namely, exceeding hungry, and would have eaten, verſe 10. It is no wonder that now at Noon-tide he found his ſtomach began ſtrongly to crave, becauſe, as it is very probable he roſe up betimes that Morning, for this bleſſed Apoſtle did undoubtedly watch unto prayer, according to his own direction, 1 Pet. 4.7. being moſt deſirous and diligent to pour out his Soul unto God after the moſt prevalent manner of praying: Nor is it improbable that God ordered it thus, that Peter muſt be more than ordinarily hungry, to fit him the more for this Viſion of Dainty Meat, which was ſingularly ſuitable to a craving Appetite.
Fourthly; The Manner how this Viſion was made to Peter, it was in the way of a Divine Rapture or Extaſie, for [they in the houſe were preparing Peter's Dinner, and in the mean time Peter falls into a Trance] Acts 10.10. There be ſeven ways whereby God formerly manifeſted himſelf unto Men; N.B. (1.) By Dreams; (2.) By Apparitions, while Men were awake; (3.) By Viſions in ſleep; (4.) By Bath-Kol, or a Voice from Heaven. (5.) By Ʋrim. (6.) By Inſpiration or Revelation to the Ear, &c. (7.) And by a Trance or Rapture, and Extaſie, which is the moſt excellent way of God's making himſelf known to Man, wherein the Soul is extracted (as it were) or abſtracted out of the body, and elevated up into Heaven: Hereby the Soul is drawn off from the ſenſe and perception of all ſenſible and earthly Objects, and inabled unto a more entire Attendance unto ſpiritual and heavenly matters and myſteries. N.B. In ſuch an holy Rapture was Paul, whether in the body, or out of the body he could not tell, 2 Cor. 12.2. And ſo was John, who is therefore ſaid to be in the Spirit, Rev. 1.10. And the ſame it is ſuppoſed Adam was in, Gen. 2.21. And ſo Peter here, who under this ſupernatural Elevation forgot his hunger, wherewith God had purpoſely affected him ſo ſuddenly, and ſo ſharply, becauſe he deſigned to preſent him with a Diſh of Dainties from Heaven, better than his Dinner on Earth.
Fifthly; The Matter which, in this ſundring (as it were) of his Soul from his Body, was repreſented to him both to his Eye, and then to his Ear; as here followeth. (1.) To his Eye, both the thing containing, and the things contained; [He ſaw Heaven b…ened] verſe 11. Teaching, that though Heaven had been ſhut to the Children of Men by the Sin of the firſt Adam, yet now was it opened by the Grave of the ſecond Adam to all Believers. [And a certain Veſſel deſcending to him, as it were a great Sheet knit at the fo… corners, &c.] that none of the Dainties might drop out. N.B. This Veſſel, or Domeſtick Utenſil (as the word foreign ſignifies) together with the Sheet here mentioned in the Viſion, do bear a proportion with the uſe of both a Table, and a Table cloth ſpread over it at Meal-time among us; nor was Peter here mocked with God's Invitation of him to an Empty Table; but behold the things contained in the thing containing; it was a fully furniſhed Table, top full of ſo many bleſſings, till there was no room to receive more, as Mal. 3.10. N.B. Behold the Furniture of this full Table [whereon, or wherein were all manner of four-footed Beaſts, and wild Beaſts of the Earth, and creeping things, and Fowls of the Air.] Verſe 12. Here was all ſorts of Fleſh, Fiſh, and Fowl, of wild Cattel and tame, of wild Fowl and tame: Here was Veniſon, as well as Shamble-meat; and the Hebrew word for creeping things comprehends Fiſhes alſo among the Hebrews. In a word, here was whatever heart could wiſh, or need require: Here was not only for neceſſity to ſatisfie Peter's hungry Appetite, but here was for variety and redundancy of delight, &c. No ſmall Gifts can come from the hand of the great God, from whom all good and great things drop. N.B. And that which was more, all theſe ſorts are offered to hungry Peter freely, without any diſtinction of clean and unclean: whereas the Levitical Law prohibited many ſorts to the Jews, Levit. 11. (2.) What was repreſented to his Ear; there was a Bath koll, or Voice from God to Peter, wherein is conſiderable, Firſt, What words this Voice uttered; and ſecondly, How often. The words ſpoken were, (1.) A Divine Commiſſion to this Jew Peter, for feeding freely upon what he ſaw, without any exception, whether clean, or (formerly) unclean, verſe 13. Peter's Jewiſh Principles made him ſtartle at ſuch a new and ſo large a Commiſſion, looking upon this command as unlawful and impious, verſe 14. This Scruple is the more ſtrange, becauſe Peter was now very hungry, and hunger breaks (as we ſay) through Stone-walls▪ and why not through the Partition-wall of the Levitical Law betwixt Jew and Gentile? but it was Peter's preſent ignorance, not knowing the Moral of this Divine Commiſſion, which was, that he might now indifferently converſe with Gentiles as well as Jews, and Preach even to them the Word of Life. Hereupon the Voice ſpake. (2.) A Divine Correction, verſe 15. What God hath cleanſed, that call not thou common or unclean: Whereby Peter's miſtake was rectified, looking upon the clean Beaſts, to ſignifie the Jews, and the unclean the Gentiles; now muſt he know that God had cleanſed Cornelius a Gentile from his Gentiliſm, &c.
Secondly; The Enquiry is, how oft this was done, namely, the Dialogue betwixt God and Peter to ſatisfie his Jewiſh Doubt? 'Tis anſwered, it was done thrice, verſe 16. and chap. 11.10. No fewer times than thrice muſt Peter's doubt be diſputed, that God might more abundantly manifeſt that great Myſtery of the Calling of the Gentiles, which had been ſo long hid in former Ages: So much difficulty was found in fixing and confirming Peter's mind to a firm belief of this great Truth, that the Gentiles ſhould be converted and received into the boſom of the Church. N.B. After this full confirmation of Peter's Faith, by a threefold Repetition of this Doubt-reſolving diſcourſe, this Viſional Veſſel was received up again into Heaven: Which teacheth us,
1. That a Soul fed and filled with Divine Dainties, doth eaſily forget bodily hunger, as Moſes in his forty days faſt, being feaſted in his Soul with God's company in the Mount. For we read no more of Peter's ſharp hunger after this delicate Dinner. Such as taſte of the Living Waters, ſhall never thirſt again, John 4.14. He that is refreſhed with the chiefeſt and choiceſt Banquet, cannot hunger, or have his lips to water after mean and homely proviſion.
2. It teacheth, That the Doctrine of the Converſion of the Gentiles, came firſt from Heaven, unto which again its proper tendency is, to wit, in bringing believing Gentiles into Glory.
3. That the Church both of Believing Jews and Gentiles, hath her original from Heaven, and thither at the laſt ſhe ſhall be taken up again in deſpite of the Devil, Revel. 21.2, &c.
The ſixth and laſt Conſiderable in this Viſion, is, the Events and Effects of it upon Peter, verſe 17.19. While Peter was recollecting himſelf out of his Rapture, and ſeriouſly meditating upon what he had ſeen and heard, behold the two honeſt Servants, and the Devout Souldier (which Cornelius had ſent, verſe 7.) knocked at the door of Peter's Lodging. N.B. This was their modeſty, ſeldom ſeen in Souldiers, who too uſually break in without leave, &c. Theſe modeſt men knew well that the Jews would not eaſily converſe with them who were Gentiles, ſo would not offend them in entring without their licenſe, verſe 18▪ Then Peter (for doing away all his Doubts) had an extraordinary Revelation from God's Spirit, ſaying [Diſpute no more, but betake thy ſelf to the Journey immediately, with thoſe men that ſeek thee, behold I have ſent them] verſe 20. Hereupon Peter, being not yet fully ſatisfied, makes the more exact Enquiry of the Meſſengers, who gave a juſt (not a flattering) Character of their Maſter to him, for preventing all prejudice in him: Then he goes, verſe 21, 22, 23.N. B. Hence learn, (1.) Servants muſt give their Maſters their due honour. (2.) Such as meditate on God's Word, ſhall be farther inſtructed by the Spirit. (3.) When God's command is plain, we muſt not diſpute, but diſpatch, &c.