A Complete History and Mystery of the Old and New Testament, Part 2 · Chapter 11

A Complete History and Mystery of the Old and New Testament · Part 2 · Chapter 11

p. 386CHAP. XI. Of the Call and Converſion of the Gentiles.

THIS Chapter contains an Account, how that great promiſe of [perſuading Japhet to dwell in the Tents of Shem, Gen. 9.27.] had the beginning of its Accompliſhment: That is, the Gentiles, who ſprang from Japhet (in all Europe, a great part of Aſia, and probably in America alſo.) God would perſuade to dwell in Shem's Tents (wherein God dwelleth) and ſo to be Reunited to his Brother Shem (of whom the Jews ſprang) both in Affection and in Religion. N.B. Though for a long time they were at an irrecoucilable diſtance from them; but now muſt be made of the ſame Church with them, in whoſe poſterity the Church was firſt and longeſt ſettled in Old Teſtament Times, during which Term, the Jews accounted the Gentiles a Generation of wicked incorrigible deſperate ſinners; ſo that the ſinners of the Gentiles, Gal. 2.15. were the worſt ſort of ſinners, and the Jews looked upon them as the moſt execrable perſons in the World, ſuch as the Apoſtle deſcribeth [to be ſtrangers from the Covenant, hopeleſs, godleſs, &c.] Epheſ. 2.12. and therefore ſhall hop headleſs, and be all (according to the Jewiſh Opinion) ſwept away by the Devil. But now in the New Teſtament Times, even theſe very Gentiles (ſo deſpiſed by the Jews) muſt be brought into the boſom of the Church by imbracing the Goſpel, and ſhall be perſuaded to dwell in the Tents of Shem, or with the Believing Jews. which ſignifies a friendly Aſſociation and Communion with them, as when God is ſaid to dwell with Men, Rev. 21.3. and when the Wolf is ſaid to dwell with the Lamb, Iſa. 11.6. N.B. Nay, it may note much more than this, namely, that the Call and Converſion of the Gentiles became the Rejection of the generality of the Jews, which the Apoſtle demonſtrates, Rom. 11.7, 8, &c. how the carnal Jews were caſt off, and hardened by a Judiciary hardneſs, ſtumbling at that Stone of offence in the Call of the Genriles; ſo that the ſeed of Japhet did indeed ſucceed and took poſſeſſion of thoſe Tents of Shem, wherein God formerly had dwelt among them in the days of the Patriarchs and Prophets. Now this was ſo great a Myſtery, which had been hid from the beginning of the World, Eph. 3.10, 11. and which cauſed the holy Angels to ſtand at a gaze, 1 Pet. 1.12. That the Gentiles ſhould be ſaved by Chriſt, inſomuch that when it came to paſs, oh what a wonder this was, that the Gentiles had Received the Word of God, Acts 11.1, 2, &c. It was ſuch a ſecret, p. 387that the very Angels themſelves could not underſtand it, till the time fore-appointed of God came to accompliſh it; and therefore 'tis the leſs to be wondred at, that the carnal Jews (yea and the ſpiritual too at the firſt) did ſo wonder at this unſearchable Riches of Chriſt, (Eph. 2.8.) toward the Gentiles. N.B. And who muſt be the firſt Inſtrument in the hands of Chriſt to convey this great Grace unto ſuch a forlorn poſterity of Japhet, and to fetch in the firſt-fruits of the Gentiles? But the Apoſtle Peter, unto whom Chriſt had committed the Keys of the Kingdom of Heaven long before this time, Matth. 16.19, and with this Divine Key (as one of the Stewards of God's houſe, 1 Cor. 4.1. Iſa. 22.22.) He falls to work, and was the firſt that (by the conduct of the Holy Spirit) opened ſuch a Door of Faith to the Gentiles, which never was ſhut at any time ſince that time, nor ever will be ſhut (by the utmoſt malice of Men and Devils) while God will have a Church to be on the Earth: The Gates of Hell cannot prevail againſt it, Matth. 16.18. N.B. Though Chriſt had given the power of the Keys of the Kingdom of Heaven for binding and looſing, &c. unto Peter (not unto him excluſively, and to no others, but incluſively to the reſt of the Apoſtles, John 20. v. 23.) Yet how loth was he to exert and exerciſe this power towards the poor Gentiles for abſolving them from their ſins in a Declarative and a Miniſterial manner (upon clear evidence of their Faith and Repentance) by his Apoſtolical Authority. Though Peter had a miraculous Viſion, that was every way ſo convincing, and cogent for evidencing this great myſterious Truth; yet how did he doubt and diſpute the lawfulneſs of doing it. One would think that the Viſion made his Miniſtry among the Gentiles to be plain and neceſſary, conſidering how the Sheet contained not only clean meat (the Jews) but alſo unclean meat (the Gentiles) in it, and the Voice ſaid [Ariſe Peter kill and eat.] N.B. Whereby Peter was not taught to kill and ſlay in Battel, as ſome of his pretended Succeſſors of a Martial and Military temper) have done, ſuch as Julius the Second, who could turn himſelf both ways, either to Peter's Keys, or (if that would not do) to Paul's Sword.

Saying

Cùm Petri nihil efficiant ad praelia claves,

Auxilio Pauli forſitan enſis erit.

Engliſhed thus, If Peter's Keys will not prevail, I will try what Paul's Sword can do.

N.B. But the Voice of the Viſion gave him only a Commiſſion to kill that corruption of Gentiliſm (which he found in the Gentiles) by the Sword of the Spirit, &c. And that as Meat being eaten, is digeſted into the parts of the Body; ſo the Gentiles being converted by his Miniſtry, ſhould be incorporated with, and become ſolid parts of the Church. And though all this was done three times, yet Peter hangs off ſtill.

N.B. This gives us a proſpect of a great ſeeming difference betwixt Peter and Abraham, who obeyed God's command immediately, and that in a matter far more difficult (about offering up his only Son) without asking God any Reaſon for laying ſo hard and unnatural a command upon him, &c. All we can ſay is this, that the Spirit of God wrought more briskly in Abraham, and more ſlowly in Peter, who remained unreſolved until Cornelius's Meſſenger came ſeaſonably to ſatisfie him, Acts 10.17.

Now come we to the third part of Cornelius's Converſion, namely, the Idea or Specification of it, which introduceth the two grand Accidents thereof, or Circumſtances: (1.) How Peter was expected of this Gentile Centurion: And (2.) How he was entertained by him, Acts 10.24, 25, 26, 27. N.B. Here it may be worth the while to compare together the Prophet Jonah at Joppa, Jon. 1.3. and Simon Bar-Jonah (as Peter is called, Matth. 16.17. and John 21.15.) at the ſame Joppa alſo, Acts 10.5. as an Introduction of the firſt of theſe two Circumſtances, to wit, [how Peter was expected] in this parallel of the Prophet with the Apoſtle; as there is ſome congruity, ſo there is alſo ſome diſparity. (1.) The Congruity:

1. In their Names; both were Jonah's, which ſignifies a Dove, though the Prophetick Dove did not carry an Olive-branch in his mouth, as Noah's Dove did (to ſignifie to him, that now God's Wrath was appeaſed, and Peace was now come to the World) for Jonah denounced dreadful Tydings againſt Nineveh; and ſurely the Old Jonah had more of the Waſp than of the Dove in him, being ſo oft angry, &c. But ſure I am, this Bar-Jonah was a Dove-like Meſſenger, carrying the glad Tydings of the Goſpel to Caeſarea.

2. In their Natures; both were Sons of God's Truth; Jonah the Prophet was the Son of Amittai, Jon. 1.1. which in the Hebrew ſignifies [my Truth] and though his p. 388Meſſage was a doleful Doom, yet did he deliver it as God's Prophet, and ſo was the Son of God's Truth; and no leſs ſo was this Simon Bar-Jonah, who Preached Chriſt (that is Truth it ſelf, John 14.6.) unto Cornelius, &c.

3. In their Objects, or Places and People, which they were ſent (as God's Meſſengers) unto; they both were ſent unto the Gentiles, though they themſelves were both Jews. The Prophet was ſent to Nineveh, the Metropolis of the Aſſyrian Kingdom, and a City of the Gentiles; and the Apoſtle was ſent to Caeſarea, a City upon the Sea Coaſt, formerly call'd Straton's Tower, but now ſumptuouſly built and beautified by Herod the Great, who in honour of Caeſar call'd it Caeſarea; and though it was mixedly inhabited by Jews and Gentiles, yet here was the Roman Court (which was the chief of the Gentiles) and the Reſidence of the Roman Governour was ordinarily in this City. N.B. So no fitter place could have been found in the whole Land for beginning this great work of bringing both Jews and Gentiles together into one Bond of Communion; this place was therefore God's choice, where both of them abounded, and the mentioning of Cornelius's his being of the Italian Band, Acts 10.1. may be look'd upon as an intimation from the Holy Spirit, that this very City was deſignedly pitched upon for this very end, wherein both Jews and Gentiles ſhould meet here firſt in Chriſt's Sheepfold.

4. In their unwillingneſs to deliver God's Errand; for both were backward to it, both were more for diſputing than for diſpatching their Lord and Maſter's commands. Much unlike to Abraham, who followed God blindfold, and went out, not knowing whither, Heb. 11.8. N.B. But though he knew not whither he went, yet did he know full well with whom he went, namely, that he walked as a Child in his tender Father's hand, which is ſufficient incouragement even to a timorous Son (as it was to David, Pſal. 23.4.) to walk through the Valley of the ſhadow of Death; but neither Jonah, nor Bar-Jonah had this confidence.

Firſt; Jonah the Prophet did take ſhipping at Joppa, this very ſame City, when he would flee from the preſence of God, and decline his duty, Jon. 1.3. He Roſe indeed, like a Servant whom his Maſter calls up to do his commands, verſe 2. but it was to Run from his buſineſs, not to perform it: Whatever was the Reaſon that moved Jonah to Run away from God's command, yet is this ſtrange he ſhould fall into ſuch a fixt Opinion [that he might] and take up ſuch a fixt Reſolution [that he could] flee from the preſence of the Lord, mentioned twice in verſe 3. He could not be ignorant how David had deſcribed▪ the Omni-preſence of God, Pſal. 139 7, 8, 9, 10, 11. Yea natural Reaſon would rebuke him for thinking he could flee from God, Jovis omnia plena, God fills all places, ſaith the Heathen Poet.

Secondly▪ Bar-Jonah the Apoſtle, was backward enough alſo, as is before related; for though he did not as the other Jonah, who out of a ſullen humour, and a melancholy diſcompoſure (at the diſlike of his Meſſage) crept into a Ship-Cabbin, or got under the D…k before the Ship was ready for her Voyage, that he might be ſure to go in her, and therefore paid for his paſſage before-hand, preſently upon his going firſt on Board; which uſed not to be paid, till Paſſengers come to the Port or Haven deſigned, &c. Yet this Bar-Jonah did [foreign] ſtick faſt in the Mud of his own doubting heart of unbelief, and could find no way out, Acts 10.17. In this ſenſe the ſame Greek word is …d, to expreſs the perplexity of Herod's guilty Conſcience, Luke 9.7. as Beza noteth. N.B. 'Tis true, Jonah Run away, but Bar-Jonah ſtood at Mark; for the former had only an ordinary Divine Command [Ariſe, go to Nineveh, &c.] Jon. 1.2. but this latter had an extraordinary Divine Viſion and Commiſſion to converſe with the Gentiles; notwithſtanding Peter's doubting was ſo prevalent, that he verily thought his Jewiſh Cuſtom (in ſhunning Gentile-Communion) was a Reaſon ſtrong enough to refuſe God's Command; therefore he cryed [Not ſo, Lord, &c.] Acts 10.14. till he was expreſly bid to go [doubting nothing] verſe 20. and then he delayed not to obey the Heavenly Viſion, as Acts 26.19.

(2.) The Diſparity betwixt Jonah, and Bar-Jonah, are theſe; (1.) The former was ſent in Embaſſage to a prodigiouſly vaſt and populous Gentile-City; but the latter was God's Embaſſador at the firſt only to a Gentile-Family, and his Friends and Relations. (2.) Jonah's Doubting was worſe than Bar-Jonah's, for Jonah not only doubted, whether the Converſion of the Gentiles might not prove the Rejection of the Jews (whereof he was very unwilling to become the Inſtrument) and Bar-Jonah might have the like Doubt: But alſo Jonah doubted whether that great King and his City would not rather deride and puniſh him, than regard his Meſſage; for he had no ſuch good Character of them, as …eter had of Cornelius before his going to him, Acts 10.22. to incourage him. (3.) Jonah alſo feared that his Threatning Meſſage to Nineveh would not proye true, for p. 389God's graciouſneſs (he thought) would Reverſe the Doom of deſtroying it within forty days, if the City did Repent, and then they would repute him for a falſe Prophet; but Bar-Jonah had no ſuch Reaſons of any ſuch fear here.

4. This Refractory Prophet is puniſhed for a Run-away, and put cloſe Priſoner into Little-eaſe, the Whale's Belly, out of which, upon his prayer, he is delivered, when made more ſenſible of his duty by this Miraculous Deliverance; yet when thus forced to ſet upon his work, and became ſucceſsful in it, he became paſſionate, and in a pet fit, he muſt needs lie down and die: Notwithſtanding this, God moſt graciouſly ſpared him as well as Nineveh, and left him upon Record, not only as a Type of Chriſt's Burial and Reſurrection (as he lay three nights in the Whale's Belly, and then was caſt upon dry ground, Matth. 12.40.) but alſo as a Caution and Warning-piece to Prophets and People, that 'tis poſſible, they may prove over-paſſionate, and though good men, may Run over far away from their duty: This doth not cum Petroquadrare. Bar-Jonah did not do as this old Jonah did &c. This brings in the firſt Circumſtance, namely, [How Peter was expected by Cornelius, Acts 10.24.] but ſo was not Jonah expected by Nineveh▪ Peter, after he had lodged the Centurion's Meſſengers for him (whereof Nineveh ſent none for Jonah) in all civility (tho' Gentiles) all night, verſe 23. In the morning he roſe up and went with them, taking ſix Brethren from Joppa with him, that they all might teſtifie (with him) the Grace of God, which was dropped down from Heaven upon the Gentiles, when it might be queſtioned, as it happened afterwards to be, Acts 11.1, 2. when Peter returned the ſecond time to Jeruſalem to be after obſerved. Now comes he to Caeſarca, where it is expreſly ſaid [Cornelius waited for him] and he had called together his Kinſhmen, and near Friends, to wait with him for Peter. N.B. For this good man Cornelius, thought he could not expreſs his love to his Relations and Acquaintance (who had probably with him forſaken all Pagan Idolatry) better than by giving them an opportunity to hear the Word of Life, and receive Inſtruction for their Souls.

And (2dly.) How he was accepted and entertained. So ſoon as Peter was come, Cornelius met him, fell down at his feet, and worſhipped him, verſe 25. Acts 10. that is, with a moſt humble Civil Worſhip, not with any Divine Worſhip; for he had forſaken his Pagan Idolatry, and though he could not think him to be God, yet perhaps might miſtake him for an Angel, and deſigned to worſhip him accordingly, for which Peter blames him, verſe 26. by letting him know he was no more than a Man, who muſt adore God, but muſt not be adored either as God, or as an Angel by Mortal Men: We muſt glorifie the Word, but not the Oiſter-ſhell, or Earthen-Veſſel that bears or brings it, Acts 13.48. Therefore Peter took him up from his exceſs of worſhiping. N.B. But ſo do not the pretended Succeſſors of Peter, the Pope's, who hold forth their Toes to be kiſſed, and permit their Paraſites to worſhip them as Gods. Peter would not ſuffer this Centurion (who was but one of Caeſar's under-ſervants) to worſhip him, but the proud Pope can compel even Caeſar himſelf to fall proſtrate before him, and little enough to gain his favourable Aſpect. N.B. This Geſture of Adoration, though it was exceſſively tender'd by Cornelius, yet was it refuſed with Rebuke by Peter; which was the firſt part of his Entertainment at the door of the Centurion's houſe. N.B. The ſecond part thereof was, his handing of Peter into his houſe, and acknowledging God's goodneſs in bringing ſuch a welcome Gueſt to him; for 'tis ſaid [He talked with him] as they two went hand in hand into the houſe. N.B. And the third part thereof was, an Auditory was prepared, all ready and deſirous to hear him Preach the Goſpel to them; not only Cornelius himſelf (who had ſent the Meſſengers) did wait for him, verſe 24. Acts 10. but alſo Peter found many others who were come together, verſe 27. And this Account we have of the poſture of all this Auditory, that not only Cornelius was like an hungry Soul, who immediately (without delay,) ſends for his food, ſo ſoon as he knew where it was to be found; but alſo they do all uanimouſly (by the mouth of the Maſter of the houſe) not only bid Peter welcome, but alſo give him thanks for his pains in coming to them; yea, they farther profeſs to ſet themſelves in a preſent reverential poſture, as having God himſelf overlooking them, and whom they deſired to be a witneſs of their readineſs to obey what God required of them by Peter's mouth, verſe 33. which teacheth us, (1.) That the People ſhould wait for the Paſtor, verſe 24, 27. And we are all here preſent, verſe 33. Thus the People waited for Zecharias, Luke 1.21. They ſhould ſpeedily go up, Zech. 8.21. (2.) That ſuch as hear the Word, ſhould hear it as from God's mouth, as well as Man's [we are preſent before God.] The want of ſetting our ſelves as in God's ſight, is the cauſe why we ſo much want God in the Ordinances, &c.

p. 390After theſe two Circumſtances comes in the Subſtance or Specification of Cornelius's Converſion, the Manner and Form, together with the Means thereof, which are principally twofold; (1.) By Words; (2.) By Deeds. (1.) The Words whereby he was converted, were the pregnant and powerful Sermon, which Peter Preached to him in his houſe, wherein theſe parts are obſervable, (1.) The Preface preparing for Right Inſtruction, drawn from the perſon of the Auditors, Acts 10. v. 34, 35. (2.) The Propoſition Preached upon, namely, that great Myſtery of the Goſpel, the Word of Reconciliation betwixt God and Man; not only betwixt God and the Jews, but alſo betwixt God and the Gentiles, verſe 36. (3.) The Paraphraſe upon his Propoſition illuſtrated both by the firſt Miniſter of the Goſpel who began to Preach it, to wit, John the Baptiſt, verſe 37. and by the Principal Maſter and Author of the Goſpel, to wit, the Lord Jeſus, whom Peter commendeth from his double Office of King and Prieſt, verſe 38. and this commendation is (4.) Farther confirmed by a double Teſtimony; (1.) That of the Apoſtles concerning the Innocent Life Chriſt led upon Earth, his holy Death he ſuffered at the laſt, verſe 39. his glorious Reſurrection, verſe 40, 41. And laſtly, His laſt Return with Power and great Glory to judge the World, verſe 42. Then (2.) By the Teſtimony of the Prophets, Acts 10.43. All theſe parts are contained in the Copy or Example of Peter's Sermon. Then follow the Effects and Conſequences of it, which are three; Firſt, The Effuſion of the Holy Ghoſt, verſe 44. Secondly, The Amazement of the Spectators, verſe 45. Laſtly, The Gift of Tongues, verſe 46. Thus far Cornelius's Converſion was wrought by means of Words; now comes the manifeſtation of the Truth of it by Deeds. (2.) The Reality of this new Gentile-Convert was evidenced by Deeds done in the Sacramental Sign of Goſpel-Baptiſm relating to both the Perſon Baptizing, who was Peter, who firſt propounds that great Queſtion [Whether it were lawful to Baptize Cornelius, and his Family and Friends, ſeeing they were all Gentiles?] To which himſelf then gives an Affirmative Anſwer, arguing à majori, namely, from the thing ſignified (which is the greater) to the Sign it ſelf, which is the leſſer, Acts 10. v. 47. And then to the Parties Baptized, who all accepted of Goſpel Baptiſm, and requeſted Peter (the Adminiſtrator thereof) to tarry with them certain days, verſe 48. to be farther inſtructed, confirmed, and comforted, that they might grow in Grace, &c. This large Scheme affordeth us many memorable Remarks.

As Firſt, That there is an exact Harmony betwixt the Old and New Teſtament touching the extent of the word of Reconciliation; the old Prophets did not confine it to the Jews, but extended it to the Gentiles alſo, Pſal. 72.7, 8. and Iſa. 49.6. and 57.19. where it is ſaid, that God created peace to them that are afar off, as the Gentiles were, as well as to them that are near, to wit, the Jews: A Praelibamen or fore-taſt hereof were the Examples of Melchizedeck, Job, and Naaman (who no way belonged to the Jews, ſhewing, that the Word of Life was not limited unto them only.

The ſecond Remark is, That God is no Reſpecter of perſons; that is, he doth not make the external condition of a perſon (as of what Nation, Family, Name or Quality he be of) the Rule of his Reſpect or Acceptance. He doth not accept of one becauſe he is a Jew, nor diſreſpect another becauſe he is a Gentile: God regardeth not the outward Eſtate, as Countrey, Sex, Wealth, Wiſdom, &c. which neither help, nor hurt Man, neither pleaſe, nor diſpleaſe God; but only as they are in a good or bad Man as a Cipher, ſet by it ſelf, ſignifies nothing, but having a numerical figure fixed before it, then it increaſeth the ſum. This Truth God had taught the Jews themſelves in the Old Teſtament, Deut. 10.17. that he reſpected not perſons, which is more confirmed in the New, Rom. 2.11. 1 Pet. 1.17. and here, Acts 10.34.

The third Remark is, He that is truly religious toward God, and truly righteous toward Man (of whatever Nation or Condition he be of, Jew, Gentile, Poor or Rich, &c.) is accepted of God. Yea the very Romans or Italians (ſuch as the Jews thought moſt hardly of, becauſe they were dealt moſt hardly with by them, being in bondage under them at that time) might find acceptance with God, if they feared God, and wrought righteouſneſs, as Cornelius did, Acts 10.35. who was an Italian, not circumciſed in the fleſh, yet circumciſed in the ſpirit, Rom. 2.29. no nor as yet baptized, yet accepted (for theſe words muſt be applied to Cornelius's caſe) N.B. Which ſheweth the miſtake of thoſe that ſo Tye up Grace and Salvation to the receiving of the Sacrament of Baptiſm, as if none could fear God, or be accepted of him, and ſaved by him, unleſs they be baptized.

The fourth Remark is, True Peace with God is only purchaſed and procured, and according to be Preached only by and through Jeſus Chriſt, v. 36. N.B. So. (1.) Chriſt p. 391himſelf Preached in his own perſon for all quarters of the World, Matth. 8.11, 12. that he would draw all men unto him (without diſtinction of Jew or Gentile, Poor or Rich, &c.) John 12.32. (2.) This Peace is Preached (to be had by Chriſt, or only through him) by the very Angels themſelves, Luke 2.14. And (3.) By all the Apoſtles, and Miniſters of the Goſpel, Epheſ. 2.13, 14. Acts 4.12. And 'tis all one, whether they be Jews or Greeks, bond or free, male or female, they are all one in him, Gal. 3. v. 28. who is all and in all, Col. 3.11. Inſomuch as all other Peace not founded upon the Rock Chriſt, is not pax, ſed ſtupor, not a right, but a falſe Peace, no better than ſtupefaction.

The fifth Remark is, The Lord of All was Anointed by his Father (as the Jewiſh, Kings, Prieſts and Prophets uſually were) to all thoſe three Offices; hence was he called Meſſiah in the Old Teſtament, and Chriſt in the New; both which names do ſignifies Anointed, Acts 10. v. 36, 38. N.B. Hence may we comfortably conclude, that ſeeing Chriſt is the Lord of the Church, and Lord of the World (as he is Lord of all) he will not ſuffer his Church to be wronged by the World, nor will he be hindered by Devils or wicked men (though never ſo many, never ſo mighty) from carrying on his own cauſe and concerns of his own glory, but will gather his Elect (both Jews and Gentiles) out of all the quarters of the World, Rom. 3.30. and 10.12, &c. He will be King of Kings, and Lord of Lords, Rev. 19.16.

The ſixth Remark is, This mighty Mediator (who had God with him in the fulneſs of the Godhead, Col. 2.9. induing his Manhood with all might and mercy) never exerted his might, but in Miracles of Mercy. [He went about doing good, (but never any hurt) for God was with him] verſe 38. He could as eaſily deſtroy thoſe that would not believe on him (as he did ſave thoſe that willingly believed) though often provoked thereunto. Nay, ſo far was our Lord from ruining any, that when his Apoſtles asked his leave, but to permit them by fire from Heaven to deſtroy the ſawcy Samaritans, yet would he not, Luke 9.54. Though afterward he impowered Peter to ſtrike Ananias and Sophira with death; and alſo Paul to ſtrike Elymas the Sorcerer with Blindneſs, Acts 5. and 13 chapter. N.B. Yet all the Miracles Chriſt himſelf wrought, were Miracles of Mercy, not of Judgments [Healing all (but harming or hurting none) yea the worſt ſort of evils, even ſuch as were oppreſſed with the Devil] Acts 10.38. to ſhew that he came as a Saviour, and not as a Deſtroyer, which is the Devil's double name both in Hebrew and Greek, Rev. 9.11. and that his Errand was to deſtroy the works of that deſtroying Devil, Heb. 2.14. and 1 John 3.8. and to caſt him out of the Souls of Men, who were ſpiritually poſſeſſed by him. O happy calamity that carries Man to ſeek a Saviour!

The ſeventh Remark is, Oh how coſtly to Chriſt it was to ſave us from the Curſe of the Law, and from the damning power of Sin and Hell! He therefore died a curſed Death [was ſlain by the Jews and hanged on a Tree] Acts 10. verſe 39. Gal. 3.13. Deut. 21.23. that the bleſſing of Abraham (hitherto moſtly confined to the fleſhly ſeed of that Patriarch the Jews) might now come upon the Gentiles, alſo, Gal. 3.8, 14. N.B. Therefore the Jews (for being Kill-Chriſts) might the leſs murmure at their Rejection, and at the Gentile's Reception at this time, who had not ſo rejected Chriſt as the Jews had done.

The eighth Remark is, The Reſurrection of Chriſt is the Fort-Royal of the Chriſtian Religion's comfort, &c. Hereupon the Apoſtle Peter here. Acts 10. v. 40. had no ſooner mentioned Chriſt's Death, but immediately he Preach'd his Reſurrection alſo, leſt thoſe Gentile-Auditors ſhould have ſtumbled at his Croſs, and be diſcouraged to believe in a Dead Chriſt, for that he was Raiſed from the Dead, was a moſt unqueſtionable Truth; though the Gentiles (faith he) might hear ſome rude Rumours hereof by a confuſed Report, and common fame in the general, Acts 10. v. 37. [The word I ſay you know] yet now let me tell you more particularly, that this Truth hath been by all manner of ways proved, for Chriſt hath been both ſeen and heard, yea and felt too (1 John 1.1.) after his Reſurrection, and we are and drank with him, verſe 41. whereby he was declared to be the Son of God, Rom. 1.4. and by conſequence a Conquerour of both Death and Hell for us, &c. And hereupon the Apoſtle Paul alſo puts a rather of comfort upon this Doctrine of Chriſt's Reſurrection, Rom. 8.34, &c.

The ninth Remark is, God's Truth is never ſtarved for want of Witneſſes. As the Apoſtles were Eye and Ear-witneſſes of all that was done both by Chriſt and againſt him, Acts c. 10. v. 39. before and at his Death, as likewife after his Reſurrection, to whom he appeared alive, and to above five hundred of the Brethren at once, 1 Cor. 15.6. (thoſe Apoſtles were therefore commanded to Preach Chriſt not only alive, but that he would p. 392Judge the quick and dead, Acts 10. v. 41, 42.) So the Prophets all teſtified the ſame Truth, which was included in that firſt Prophecy of the Seed of the Woman, Gen. 3. v. 15. and ſo downward from that time, Jer. 31.34. Mich. 7.18. Luke 24.27. Acts 10. v. 43. Yea all the Ceremonies in the Sacrifices teſtified this Truth.

The tenth Remark is, God giveth Teſtimony to the Word of his Grace, where it is ſincerely and ardently Preached and Heard, Acts 14.3. Here the Holy Ghoſt accompanied the ſincere Preaching and attentive ardent Hearing the Word, and theſe Gentile Auditors being ſuch, had the viſible ſigns of Fiery Tongues (ſuch as the Apoſtles had, Acts 2.3.) falling on them while Peter was ſpeaking, Acts 10.44. By which Miracle God declared, that the price of Man's Redemption by Chriſt, was paid for, and belonged to the Gentiles, as well as to the Jews; and that the Spirit (with the graces of Illumination, Regeneration, and the gift of Tongues, &c.) thus coming down upon theſe Gentile-Converts before Baptiſm, did plainly ſhew, N. B. That the Righteouſneſs of God is not attained by any external Ordinance, without the internal operation of his Spirit, which here came on Cornelius, &c. being neither circumciſed nor baptized, Acts 10.35.

The eleventh Remark is; They who have the Grace ſignified by Baptiſm, ought to have the Seal of that Grace in being baptized. Peter's Queſtion was without Queſtion [Can any man forbid Water, &c?] Acts 10.47. He argueth from the thing ſignified to the ſign, and his Queſtion in effect is a vehement Aſſertion, and a moſt cogent Argument, as it is improved by him afterwards, Acts 11.17. importing, that ſuch as God hath granted Inward Baptiſm unto, no Man, no Miniſter muſt deny the Outward. N. B. As he that hath a right to, and a propriety in an Inheritance, cannot (without manifeſt injury and injuſtice) be denied the Writings and Seals thereunto appertaining. Becauſe theſe Gentiles had the Grace ſignified and promiſed in Baptiſm, and ſo had got the Inward part, therefore to deny them the Outward part, could not but be a very injurious Act: Hereupon they were baptized [in the Name of the Lord] Acts 10.48. which was not a differing practice from Chriſt's precept [In the name of the Father, Son, and Holy Ghoſt] Matth. 28.19. for under that title [the Lord] is meant not only [Chriſt the Anointed] but alſo [the Father] who Anointed him, and [the Spirit] by whom he was Anointed: So the ſame phraſe [Acts 2.38. and 19.2, 5. Rom. 6.3. and Gal. 3.27.] is underſtood. N. B. Thus alſo the Sacrament of Baptiſm ſeals up Adoption in Infants (born of believing Parents, and pronounced holy, 1 Cor. 7.14. having thereby the Inward Grace, they have a right to the Outward Sign) as it doth Seal up Faith in thoſe of Riper years, &c.

The twelfth Remark is; The Call and Converſion of the Gentiles became a dreadful ſtumbling-block to the Jews, yea, to the Believers as well as Unbelievers. We read how [They of the Circumciſion who believed, were aſtoniſhed, &c.] Acts 10.45. Thoſe were the ſix Brethren who accompanied Peter from Joppa to Caeſarea, Acts 11.12. N. B. Peter acted prudently in taking ſo many men of the Jews with him to bear a full Teſtimony by ſo many mouths concerning the Grace of God given to the Gentiles, foreſeeing what an offence it would prove to the Jews: But theſe ſix Companions of Peter were only amazed at this, and well they might, beholding the Holy Ghoſt beſtowed upon the Gentiles this firſt time, in the like manner as it was at its beſtowing upon the Jewiſh Nation, Acts 2.4. namely, by immediate Infuſion: Whereas at all other times where any mention is made of giving the Gifts of the Spirit, we find a mention alſo of Impoſition of Hands uſed in order to obtain that extraordinary grace; this made thoſe ſix men aſtoniſhed, not yet underſtanding the myſtery of the Call of the Gentiles, but thinking that Chriſt and his Grace had only been promiſed to the Jews. But the very Apoſtles and Brethren in Judaea (only hearing of theſe things, but not ſeeing them) were down-right offended at Peter (when he returned the ſecond time to Jeruſalem) and plainly quarrelled with him for going to the Gentiles, and eating with them, Acts 11.1, 2, 3, &c.

Now comes in that great Point to be diſputed, Whether Peter did well in admitting the Gentiles into Goſpel-Communion without Circumciſion. This is juſtified by two Topicks. The firſt is the Argument preſſed in Peter's Apology to thoſe who took him to Task for his Baptizing Cornelius, &c. And the ſecond is drawn from the commendable and ſucceſsful Edification of the Gentile-Church at Antioch. As to the firſt, it conſiſts of two parts; the Offence of the one party, and the Defence of the other. Firſt, The Offence was too captiouſly taken, but not really given, ſo it was Scandalum acceptum, not datum. This converſing with the Gentiles or Heathens, was look'd upon as a piacular and deteſtable crime among the Jews, as not only contrary to the Tradition of p. 393their Elders, and Precepts of their wiſe men, but alſo to thoſe Scripture alluſions [Let him be to thee as on Heathen] Matth. 18.17. and [not to keep company, or to eat with Idolaters] 1 Cor. 5.10, 11. therefore the Apoſtles, Brethren and Jews of the Circumciſion, charge Peter home for violation of their Law. N. B. We may well wonder here that thoſe Believers (who had not only one God to their Father, but alſo one Church to their Mother; yea, were born of the ſame Spirit, and were fed by the ſame Milk of the Word of God) ſhould yet quarrel upon this occaſion, becauſe the Gentiles were not only informed of the Truth, but alſo reformed from their Errours, yea and plainly transformed into the ſame Image of the Word which they had (through grace) now received, as if the Jews deſigned to make a Monopoly of a whole Jeſus to themſelves from the Gentiles. We may wonder the more at this contention, N. B. Becauſe we find no ſuch quarrel at Peter and John for their going down to Samaria, though the Samaritans were odious enough to the Jewiſh Nation, &c. This only may be ſaid to qualifie that Journey (beſide their Commiſſion from Chriſt, Acts 1.8.) becauſe the Samaritans were neither uncircumciſed, nor Idolaters; both which (they knew) the Heathens or Gentiles were, and therefore more deteſtable to them. N. B. There was indeed a partition-wall betwixt Jew and Gentile of God's own erecting, that the former might not have any familiar converſe (eſpecially in Marriages) with the latter; and the …abbi's made this wall larger than God had made it, making it unlawful to eat with, or enter into the houſe of a Gentile (hence aroſe this Objection of theirs againſt Peter's practice, Acts 11.3.) Whereas the Law of God forbad not all commerce with the Gentiles (much leſs that whereby they might be gained to God) but that only which might corrupt the Jews, and withdraw them from God: And Peter himſelf (who is now cavilled at) profeſſeth his conſcientious obſervation of that Law of God, Acts 10.28. to Cornelius, &c. and to God himſelf, verſe 14. Yea, and of the very Traditions of the Elders alſo over and above the Law of God, John 4.9. and 18.28, &c. till God convinced him by a Viſion, Acts 10.15, &c.

Firſt, Theſe Believing Jews (who contended with Peter here) were all zealous of the Law, Acts 21.20, 21. in Paul's caſe there as now in Peter's here, and ſtill were ſo weak as to be too much addicted to Jewiſh Ceremonies, inſomuch that they thought Circumciſion ſimply neceſſary to Salvation, Acts 15.1, 5. and would have the Believing Gentiles alſo circumciſed, until they were better inſtructed (as there by the Decrees of the Church, Acts 15.29.) So here by the Relation of Peter, as here followeth, for their farther and fuller ſatisfaction: Nor did thoſe Zealots (of the Legal Rites) object againſt Peter, ſaying, [Why haſt thou Baptized the Gentiles, or why didſt thou Preach to them ?] For this would have been an injurious affront to Chriſt, and contrary to his expreſs command. Mat. 28 19 Acts 1.8, &c. Secondly, The Defence Peter maketh to their offence objected, from ver. 4. to v. 18. Acts 11. wherein Peter (not pretending any preheminence over the Church, as his pretended Succeſſors do at this day) willingly ſubmitteth himſelf and his Actions to the Judgment of the Church at Jeruſalem, giving them an Account of the whole Tranſactions, and the Reaſons which moved him to do what he had done. The Viſion of the Sheet, &c. are twice at large Recorded in the 10th and 11th chapters, that the tendency of it (namely, to put no difference now betwixt Jew and Gentile, ſeeing the partition-wall was broke down now by Chriſt) might become the more unqueſtionable a Truth both to Peter (who was moſt eſpecially concerned in it) and to others alſo who now doubted of it, and diſputed againſt it. In this Defence or Apology there be theſe Remarks.

1. In the general, Peter affirmeth that he had done nothing upon his own head, but all according to Divine Direction therein.

2. More particularly, he is his own Compurgator [That he had lived hitherto in a ſtrict obſervation of their Ceremonial Righteouſneſs, verſe 8. Though he thought himſelf far from being juſtified thereby, abſtaining from all appearances of evil to them.

3. That he had not been too facil, or eaſily reclaimed from their Legal Rites, therefore the Viſion was repeated three ſeveral times, &c. verſe 9, 10. before his full Regulation herein.

4. The Voice of Divine Providence [in ſending the three Meſſengers that gave him his Call] verſe 11. and the Voice of God's Spirit to clear up his Call (with a Divine as well as Humane Warrant, &c. verſe 12, 13, 14.) are aſſerted for their ſatisfaction.

5. He gives an Account how, in his Preaching, thoſe Gentiles had the pourings out of the Spirit upon them in the like power as had been upon them that were Jews, Acts 2. v. 4. upon Pentecoſt-Day.

6. Then he urgeth the Promiſe of Chriſt (which he then call'd to mind) of baptizing p. 394Believers with the Holy Ghoſt firſt mentioned by the Baptiſt, Matth. 3 11, Mark 1.8. but after approved of by Chriſt, Matth. 11.9. (as by the people, John 10.41.) and expreſly ſpoken alſo by him, Acts 1.5.

7. The Concluſion Peter drew from the Premiſſes [ſeeing God hath made the Gentiles equal in Grace with the Believing Jews, what, was I to withſtand God?] verſe 17. It was God that call'd them to Life and Salvation, and not I (ſaith he) therefore it was not in my power to deny them Church-Priviledges and Church Communion. Here Peter's Argument is very cogent to ſuch a Concluſion. N.B. They that have the thing ſignified (which is the greater) have right to the Seal ſignifying, which is the leſſer: And ſeeing the ſanctifying Graces of the Spirit were given by God to thoſe Gentiles, he infers hence, had he denied them Baptiſm, he would therein have been a Reſiſter of God, and a wronger of them in with holding that token from them which God had ſent to them.

8. This Defence of Peter's was ſo pungent and convincing, that it conquered the Cavillers; they were not only ſilenc'd from gain-ſaying, but ſatisfied fully that it was of Divine Diſpenſation to give the Gentiles Repentance unto life, verſe 18. which can come from no hand but from the Almighty, 2 Tim. 2.25. The Objectors hereupon let fall their Monopoly (they dreamt of) concerning Chriſt and Grace, and being good men, they acquieſced, as thoſe that contended more for Truth than for Victory.

Now follows the ſecond Topick for adjuſting, and juſtifying the Gentile's Reception into Goſpel-Communion: This is drawn from the wonderful ſucceſs of God's Word among the Gentiles at Antioch, called Grecians, as contra-diſtinct from the Jews aforementioned, v. 19, 20. This is more manifeſt in the following Remarks.

Firſt; The 120 Miniſters (mentioned Acts 1.15.) who were ſcattered upon Stephen's ſtoning, Acts 8.1. went Preaching up and down, firſt as far as the bounds of Judea extended, then ſome of them ſtepped farther, as far as Phoenice, Cyprui, and Syria, but all this time dealing with the Jews only, not being yet perſwaded of the Calling of the Gentiles: But Peter having now broke the Ice for a freer paſſage to them, at laſt ſome of them made bold to go beyond the partition wall to Preach to the Greeks or Gentiles at Antioch. Thus all things do work together (though not aſunder) for good, Rom. 8.28. even the Perſecution, that aroſe about Stephen, did the more diſſeminate the Goſpel, &c.

The ſecond Remark is; Divine Light muſt not be let in all at once, but by degrees. Thus it was not only with thoſe Baniſhed Miniſters, who for ſome time confined themſelves to teach the Jews only in ſtrange Countreys, yet when more Light was let in, they venture among the Gentiles, as here at Antioch: But it was thus alſo with the Apoſtolical Church at Jeruſalem, who made at the firſt all this great Ruffle afore-mentioned againſt Peter's converſing with the Gentiles, yet now perceiving many Gentiles were converted at Antioch, they now ſend Barnabas (that Son of Conſolation) to confirm and comfort them in Church-Communion, verſe 21, 22

Thirdly; The God of all grace makes even a Gentile-City to cry grace, grace, Zech. 4.7. Manifeſted in their Profeſſions, and in their Practices alſo with correſpondent converſations. All this the good man Barnabas ſaw, and rejoyced at it upon Earth, as the Angels alſo rejoyced at it in Heaven, Luke 15.7. and no leſs did all other Believers (who are but learning that Angelical Leſſon) when they heard hereof in Jeruſalem, and in other places as Caeſarea, &c. Hereupon Barnabas exhorted this great number of Believing Gentiles, verſe 21. and this much people which were added to the Lord, v. 24. [that with purpoſe of heart they would cleave unto the Lord] verſe 23. as Deut. 10.20. and 30.20. that is, cleave cloſe to the Profeſſion of the Truth of Chriſt with their whole heart (tide life, tide death) whatever it coſt them, and not foil or ſlubber their Religion with the ſlur of a rotten unſound and inſincere heart: The ſound heart is neither aſhamed of the Goſpel, nor a ſhame to the Goſpel, Pſal. 119.80.

Fourthly; The greateſt honour in the Kingdom of God, and of the Goſpel, was conferred upon this Gentile-City (Antioch) now made even above Jeruſalem it ſelf. Inſomuch that [Chriſt's Diſciples were firſt call'd Chriſtians in this City] verſe 26. to ſhew, that Chriſt from thence ſpread forth his Banner (which he had firſt ſet up as his Standard therein) by a people that had his own name put upon them, and who would apparently own and follow him in his good ways, maugre the malice of Men and Dev…ls, and in deſpite of all the deſigns of a beholding and contradicting World againſt them; as is intimated before. N. B. As Caeſarea (the Seat of the Roman Governour of Indea) firſt ſeeth the Door of Faith opened to the Gentiles (in the converſion of Cornelius and his Friends and Family) ſo Antioch (the Seat of the Roman Governour of p. 395Syria) firſt heareth and beareth the honour of the honourable name of Chriſtian, which therefore will be a Renowned City ſo long as the World laſteth, and the Church in the World. N.B. This Antioch, of old had been call'd Hamath, Ezek. 47.16. having been once the Head of the Syro-Graecian Empire, which ſometime was called alſo Epiphania, as well as Antioch, both names being derived from Antiochus Epiphanes, bearing the name of one that had been as bloody a Perſecutor of the Church and Truth, as the Church of Iſrael had ever ſeen, from whence he was nick-named Antiochus Epimanes, becauſe of his raging madneſs againſt God's People: But now this ſame City, which had been the place of Reſidence (as well as bare the name of this bloody Perſecutor) in the Times before Chriſt, became in the Times of the Goſpel the firſt place of Reſidence for that honourable name of Chriſtianity: Here then that Prophecy was ſweetly fulfilled [The Sons of thy Afflicters ſhall come bending to thee, &c.] Iſa. 60. v. 14.

Fifthly; The Unity of the Miniſters, and the frequency of Church-Mettings did wonderfully conduce to the fruitful and prevalent growth of the Goſpel in this City, whereby it became ſo vaſtly renowned. Firſt, The Unity of the Miniſters is obſervable, not only of thoſe that came firſt thither to Preach the Goſpel to thoſe Antīochians, and to form them into a Goſpel-Church, but alſo of Barnabas, with them who came to confirm what thoſe baniſhed Miniſters had founded there, and not to throw down what they had builded. N.B. And ſuch was Barnabas's Zeal, not only to confirm, but alſo to carry on that great Grace in this City, that though he might have been in great honour alone at Antioch, yet he goeth to ſeek Saul (his ſpecial Friend, whom he had rendred acceptable to the Apoſtles, Acts 9.27.) that they joyntly might conſult together, and corroborate one another in promoting the work and glory of Chriſt here, verſe 25, 26. where theſe two ſweet Colleagues did manage the Church-Meetings for a whole year. Secondly. The frequency of thoſe Believers aſſembling together to partake of all the Ordinances of God (under the conduct of thoſe two eminent Servants of Chriſt) did marvelouſly promote the growth of this new Goſpel-Church both in grace and in number.

Sixthly; This Gentile-Church became ſo renowned hereby, that it now ſtands ranked amongſt theſe of the firſt Rate, being now the New Jeruſalem to the Gentile-Churches, what the Old Jeruſalem had been to the Jewiſh Church; for as all the ſolemn Feſtivals (the Paſſover, Pentecoſt, &c.) were celebrated there, the Jews reſorting thither from all quarters of Judea; ſo the Gentile-Chriſtians had their greateſt Reſort to Antioch, and here was that firſt famous Synod ſolemnly held, Acts 15. where they had the Name of Chriſt firſt put upon them; namely, Chriſtians, called ſo by Divine Direction (as the word [foreign] ſignifies) of which both before, and after, on Acts 15.2. But what a ſhameful thing it is, that this moſt honourable name of Chriſtian, ſhould be at this day, in Italy, eſpecially at Rome, uſed moſtly as a name of Reproach, and uſually abuſed, to ſignifie a Dolt, or a Fool. Dr. Fulk notes on Rhem. Teſt. Acts 11. Sect. 4.

Seventhly; Great Grace did the more manifeſt it ſelf in this New Church of the Gentiles, inſomuch as they both determined to ſend Relief to their poor Brethren the Believers among the Jews, verſe 29. which alſo they performed by the hands of Barnabas and Saul, verſe 30. The Believing Jews were now become very poor, not only by reaſon of the malicious Perſecution of the Jewiſh Prieſts, &c. againſt them; but alſo becauſe of that great Dearth that came upon all the World in the days of Claudius Caeſar, verſe 28. who was accounted a Fool by his own Mother Antonia, judged unworthy of the Empire by his own Siſter Sivilla, and poiſoned at laſt by his own Wife Agrippina, and her Son Nero. N.B. No wonder then, if God ſcourged the World with ſuch extreme Famine for that extraordinary wickedneſs found at that time, every where, under ſuch a fooliſh Emperor; nor was the Church exempted from being inwrapped in this common Calamity upon all the World: Yet behold the graciouſneſs of God in qualifying this Calamity to his Church. N.B. For firſt, this Dearth is predicted by Agabus, verſe 28. as Joſeph had foretold ſuch a like Famine, whereby Jacob and his Family were ſaved alive, becauſe it was known how long it would laſt, &c. So ſecondly, This Gentile-Church provided ſupplies for the poor Jews, according to their Abilities, which is the true Standard of Charity; for to ſtrech beyond the Staple is to marr all, Luke 11.41. This Famine was foretold, not by Ju…tiary Aſtrology, but by Divine Revelation.