A Complete History and Mystery of the Old and New Testament, Part 2 · Chapter 15
CHAP. XV. Of the firſt Synod.
NOw come we to the 2d. Peregrination or the Travel & Journey of Paul, &c. where of the Counſel held at Jeruſalem by the Apoſtles, Elders and Brethren is the Introduction, Asts 15. Paul and Barnabas being returned from their firſt Travel unto Antioch (from whence they had been ſent) and there reſolving to refreſh themſelves for a time out of the heat of Contention, and Perſecution. N.B. But behold the reſtleſs malice of an envious Devil againſt the Goſpel and its Miniſters; no ſooner were they ſettled there in a reſting poſture, and ſcarce had warmed their Seats, but preſently Satan ſets a quarrel on foot by ſome [foreign] or falſe Brethren, Gal. 2.4. concerning the abbr…ation of the Jewiſh Ceremonies: Thoſe Incendiaries of Satan would have brought the Yoke of Molaick obſervances upon the neck of the Converted Gentiles: This bred the greater and the more diſmal Diſturbance at this preſent (as it did after the Apoſtacy of exceeding many from the Goſpel) becauſe multitudes of the very Jews that believed, were yet Zealous of the Law, Acts 21.20. and it was a work of great difficulty to work them off from thoſe Typical Rites, which had been (as it were) an Inheritance to them from their fore-fathers and wherein themſelves had been Trained up by their Fathers from their Infancy. N.B. Thoſe certain men, Acts 15.1. that kindled this ſpark of Contention (which had been enough to have fired all the Churches, had it not been ſeaſonably ſmothered) The Antients (as Epiphanius, &c.) tell us, were Cerinthus with his Complices, that Old Heretick being the chief ſtickler in ſowing diſſention among the Churches concerning the Office of Chriſt, and the all-ſufficiency of his Merits, or ſuppoſe they were pretenders only to believing, and therefore call'd Falſe-Brethren: who ever they were (becauſe not named) ſuch they were as the Sowr Leaven of the Phariſees had ſowred their Spirits, ſo as they attempted to ſubvert the Goſpel among the Gentiles, Gal. 1.7. by endeavouring to exclude them from any hope of Salvation, except they ſubmitted to the Law of Circumciſion. Thus the Devil aſſaulted this new Goſpel-Church at Antioch with this dividing Queſtion; whether they could be juſtifyed by the Righteouſnes of Chriſt apprehended by Faith, or the works of the Law muſt be joyned therewith, or whether we be juſtified by Faith in Chriſt, or by Works of the Law.
This little Vinegar (untowardly mingled among the Sincere Milk of the Word of God) had like to have Marr'd All: This unhappy Queſtion (ſtarted by that Do-evil, contracted, the Devil) bred no ſmall diſſenſion and diſputation, which cauſed that moſt Meek Apoſtle Paul (who was willing to become all things to all men) to undertake an holy war againſt them that would Introduce Circumciſion into the Chriſtian Church; becauſe he could not become ſin to any man, verſe 2. nor could he abate one Inch of the purchaſe of Chriſt which was ſo perfect in it ſelf in order to Salvation, that it needed no Eeks or Addittions to it out of the Ceremonial Law. Therefore alloweth he not of any works of the Law to be an Ingredient into our Juſtification and Glorification, but he muſt have the free Grace of God in Chriſt to be all in all, Col. 3.11.
N.B. Beſides, He well knew that the retaining ſtill of Circumciſion, would have rendred Chriſt and his Goſpel leſs acceptable among the Gentiles, and alſo have kept poſſeſſion for all the other legal ceremonies and their Re-entring amongſt them; for the Circumciſed perſon was obliged by his Circumciſion to obſerve them all, Gal. 5. verſe 3, 4. there being the ſame reaſon for the one as for the other. This was that which moved this Meek man to contend ſo earneſtly for the Faith of the Goſpel (as Jude v. 3.) being well aſſured that every ſmall parcel of Divine Truth is pretious, none of the leaſt filings of Gold are to be careleſly caſt away. Oh how Zealous was mild Paul therefore in this Caſe, Gal. 1.7. and 2.5. and 5.12. He wiſhed that thoſe troublers [non modó circumcidantur, Sed abſcindantur] not only to have their praeputium or foreskin, but their very perſons cut off, to trouble the Church no more.
N.B. When theſe falſe Apoſtles (pretending the Authority of the Church at Jeruſalem for the maintenance of their Hereſy) had greatly diſturbed the peace of the Church at Antioch, the Church ſends Paul and Barnabas (who had chiefly the miniſtration of the Goſpel among the Gentiles) from Antioch to Jeruſalem that the Apoſtles of Chriſt there might decide the Controverſy which thoſe Apoſtles of Satan had ſtarted in this New Conſtituted Church. N.B. Humble Paul (for he had learnt of his Saviour both Meekneſs and Humility, Matth. 11.29.) could be content here to be only a Meſſenger of this New-Church, tho' he was nothing Inferiour even to the chiefeſt of the Apoſtles, 2 Cor. 12.1. willingly Submitting to the Judgment of thoſe Apoſtles that were then at Jeruſalem, hereupon he with Barnabas and other Companions undertake the Embaſſage, who were brought on their way by the Church, verſe. 2, 3. not only to ſhew their due Veneration and Reſpect to them, but alſo that there was no Diſſenſion betwixt them and the Church, which ſent them as their plenipotentiaryes to treat about a remedy upon that Emergent miſchieuous Scruple, and that therefore theſe were the Ambaſſadors of Antioch, and came not on their own Heads.
N.B. So they paſſed thence through Phaenice and Samaria declaring the Converſion of the Gentiles to the brethren in thoſe places, who, when they heard how the Gentiles were brought from darkneſs to light, and from the power of Satan to the ever living God, Acts 26.18. This cauſed great joy to thoſe believers, for nothing can more rejoyce the heart of a gracious man, than the hearing how heatheniſh Souls are brought …e to God, and the Increaſe of the Kingdom of Chriſt. Thence they came to Jeruſalem (when they had filled Samaria with this ſecond Joy, added to that firſt, Acts 8.10.) where they were received with all reſpect and reverence, verſe 4. Acts 15. for their great labour in the Lord's Vineyard among the Gentiles, Acts 14.27. N.B. Paul and Barnabas (who had been imployed in the Miniſtry of the Uncircumciſion) made their application peculiarly to Peter, James and John (who were the Miniſters of the Circumciſion) firſt in private, the other Apoſtles being gone to preach the Goſpel (in all probability) to other parts of the World: The reſult of this private conference was, that the three of the Circumciſion did kindly concurr with the two of the Ʋncircumciſion without either detracting from what they had done already, or ſuper-adding any more things to be done by then hereafter: And all was well concluded betwixt them, that as the Three ſhould mind their Miniſtry among the Jews, ſo ſhould the Two among the Gentiles, requiring only that the poor of the Circumciſion muſt be charitably remembred by thoſe of the Uncircumciſion.
N.B. Notwithſtanding this Amicable Agreement betwixt the three and the two in private, The Zealotes for the Moſaick Ceremonies in the Church at Jeruſalem (who abetted the opinion of the neceſſity of Circumciſion) would not be ſo ſatisfied, but the matter of Controverſy muſt come to a publick Canvaſſe: So the Elders and Brethren met together with the Apoſtles in a Solemn Synod to debate the point, Acts 15.6, 12, 22, 23. The debates that were principal in this Christian Council, are Three, to wit,
Firſt, That of Peter, who defending the cauſe of Paul and Barnabas, Argueth from particulars (inſtancing in the Converſion of Cornelius) to an Vniverſal, namely the Juſtification of all the Gentiles. His Syllogiſm conſiſts of three Logical parts.
1. His Major propoſition is [There is but one and the ſame manner of Juſtification toward all men.]
2. His Minor is, [Cornelius with his whole Family was juſtified without Circumciſion) which he fortifies by declaring that this was done by the Command of God. ver. 7. and that God had given his Teſtimony for approbation, in giving them the Holy Ghoſt, ſo their Juſtification was evidenced by their Sanctification, ver. 8. putting no difference betwixt Jew and Gentiles but purifying their Hearts by faith (as well as ours) having broke down the partition wall, &c. ver. 9.
Then 3. Follows this concluſion from theſe two premiſes, namely, that therefore juſtification cannot come by the works of the Law (which was an intolerable and an inefficacious Yoke) ver. 10. but by the grace of God the Father through faith on Chriſt the Son by which way all the Patriarks, Prophets, and the Holy Progenitours were ſaved, ver. 11. Thus Peter propoſeth, that he would have none of Moſes's burdens impoſed upon the Gentiles becauſe (in a word) he himſelf had ſeen the Gentiles to have been made partakers of the Holy Ghoſt in as free and full a meaſure, as ever any Jews had been, who were formerly the moſt Moſaical, &c.
The ſecond Speech made in this Council was that of Barnabas and Paul, who affirmed that they had ſeen the ſame Divine Teſtimonies in the Juſtification of the Gentiles, ſo they confirmed the Propoſal of Peter, by declaring what Miracles and Wonders God had wrought by them among the Gentiles, verſe 12. which was an Evidence God was pleaſed with their Miniſtration among them; therefore the Gentiles being as eminent in Gifts as any of the Jews, what could theſe Moſaick Ceremonies add to them, and what need was there to trouble them with ſuch Obſervances?
N.B. The third Speech in this Council, was that of James the Juſt, verſe 13, &c. who not only ſeemed to be a Pillar, but indeed was ſo, Gal. 2.9. both of the Colledge of Apoſtles, and of the Church at Jeruſalem, but much more as Preſident of this great Council: The Tendency of his Oration in the general, was to propoſe a Golden Mean betwixt the two Extreams, both of thoſe that would have all the Moſaick Yokes impoſed, and of thoſe that would have none at all: Deſigning by this Medium, that neither the Jews ſhould be too much offended nor the Gentiles too heavily burdened: Yet withal he ſubſcribes to the Sentiments both of Peter and of Paul, in giving his Sentence, verſe 19. which (after his Exordium and Narrative, verſe 13, 14.) he confirms by Scripture (that ought to over-rule all Debates) verſe 15, 16, 17, 18. propoſing not only what was to be omitted, but alſo what (for maintaing brotherly Love betwixt Jew and Gentile) was to be obſerved, verſe 20. namely, that the Gentiles might be required to rafrain from [eating things offered to Idols, and ſtrangled, and blood, and fornication] N.B. Which laſt is reckoned among indifferent things, becauſe the Gentiles then (tho' falſly) thought it ſo. As he in Terence ſaid, Non eſt Flagitium (mihi crede) Adoleſcentem ſcortare, &c. 'Tis no ſin (believe me) for Youngſters to Whore, &c.) But the three firſt (however ſtrictly they had been Impoſed by the Law before) were now become indifferent by the Death of Chriſt, ſeeing now there was to be no more diſtinction of either Meats or Nations any more: Yet, becauſe the Jews were ſo glewed to thoſe Jewiſh Obſervances, as they could not be quickly drawn to let them go, v. 21. Therefore to decide this Controverſie, the whole Council, upon this motion of James, thought it meet, that thoſe Ceremonies ſhould not be buried ſo ſoon as they were dead, nor immediately dragg'd out of doors, but that the Gentiles ſhould thus far Judaize, and purchaſe Unity with a charitable compliance, till Time and fuller Acquaintance with the Goſpel, did more fully inform them concerning Chriſtian Liberty, whereby both the Jews and the Gentiles might be made willing to lay aſide thoſe now needleſs Niceties. N.B. No contradiction to this Determination of the Controverſie roſe from any hand, but there was an holy, and no leſs happy Unity. Letters are diſpatched with the Decrees of this Synod, wherein, (1.) The falſe Apoſtles are moſt ſharply Rebuked, verſe 23, 24. (2.) Paul and Barnabas are highly commended for their Courage and Conſtancy, verſe 25, 26. (3.) Judas and Silas are join'd in Commiſſion with them two that came from Antioch, to aſſure the Church there, that this Decree was not forged or counterfeited, verſe 27. (4.) Nor was it any Humane Act, but the Dictates of the Holy Ghoſt, verſe 28. And (5.) That therefore it would conduce much to their Advantage, if well obſerved; and ſo it proved for their Joy, verſe 30, 31. which being done, Judas returned, but Silas ſtaid for farther benefit to that Church, verſe 32, 33, 34. it being enough that Judas acquainted the Apoſtles with this happy Iſſue, &c. Now Paul and Barnabas having ſtaid a competent time to ſettle all Church Affairs at Antioch (the Controverſie about Circumciſion being well compoſed) they undertake their ſecond Journey among thoſe Gentiles, where, at their firſt Journey, they had been ſowing the good ſeed of the Word of God (leaving many other faithful Teachers to carry on Goſpel-work behind them) thinking it not enough to ſow the ſeed, but they muſt take care, leſt it be plucked up in their abſence, and that Tares, by the Envious One, be not ſown inſtead thereof, verſe 35, 36. Redit labor actus in orbem, An Husbandman's work is never at an end, but runs in a Circle; nor is that all of the Labourers in God's Vineyard; there is weeding and watering-work, as well as plowing and ſowing, before the Reaping of an Harveſt. 'Tis ſuppoſed, that at the Great Council at Jeruſalem, this Agreement was made betwixt Paul and Barnabas on the one party, and Peter, James, and John on the other, that thoſe two ſhould go among the Gentiles, and theſe three ſhould act among the Jews, Gal. 2.9. In order hereunto James abode at Jeruſalem as the Reſidentiary Apoſtle of the Countrey of Judea, Gal. 2.13. and Acts 21.18. where at laſt he ſuffered Martyrdom: But Peter and John went abroad among the ſcattered Jews, who were diſperſed into Forreign Countreys, ſo that at laſt you find Peter at Babylon in the Eaſt, 1 Pet. 5.13. and John at Patmos, an Iſland in the Weſt, Rev. 1.9, And hereby we may conjecture, how they divided their Apoſtolical Imployment among them: N.B. But when Paul and Barnabas are about to ſet forth this ſecond time, the Devil ſtarts a difference betwixt them about Mark's going along with them as a Companion in the Miniſtry: Barnabas being his Uncle, Col. 4.10. was for preferring his Nephew, and therefore deſired to have his company, verſe 37. but Paul denied it, becauſe he had lurch'd them, Acts 13.13. providing for his own eaſe, when they were to take a Tedious Journey, and an Hazardous Adventure over the high Hill Taurus, which this John Mark diſliked, and ſo moſt timerouſly deſerted them, verſe 38. This Exception ſeemed ſo weighty with Paul, that he could not in Conſcience give that Incouragement to ſuch a Coward, as durſt not go along with them unto that work to which the Spirit of God had call'd them, Acts 13.2. (which was to offer life and ſalvation unto the Gentiles, and to gather them into Chriſt's Sheep fold) therefore ſtood he ſo ſtiff againſt Barnabas in his too much countenancing his Kinſman, ſo that it roſe to a bitter Contention between them, verſe 39. where Luke, being a Phyſician, uſeth that phyſical expreſſion of a Paroxiſm, which ſignifieth the hot and violent Fit of a Feaver. N.B. This ſtrife became ſo ſharp, as to the prevalent imbittering of their minds each to other; and to their parting aſunder each from other: And it is queſtionable whether ever they ſaw the faces one of another again: We read not that ever they joined together any more after this. Barnabas takes Mark, and Paul takes Silas, and both go their ſeveral ways.
The Remarks from hence are theſe; Firſt; That Satan is notoriouſly ſolicitous to ſow ſeeds of Diſſention among the Saints, and will take all occaſions to divide them, as here; and N.B Oh! what a ſad ſtory have we of the Devil's ſowing Differences betwixt Luther and Caroloſtadius, &c. both of them good men: And another as ſad among thoſe that fled from Frankford in Queen Mary's Days. Yea, ſuch grievous Breaches were found even among them, that ſome of them ſought to take away the life of famous Mr. Knox, by picking forth ſome words reflecting againſt the Emperor, out of a Sermon that he had Preached in England long before, and now accuſing him for that paſſage to the Magiſtrates of Frankford.
N.B. The Devil (that Maſter of all miſ-rule) can be well enough Content with the concord and confederacies of the wicked, for he will not have his Kingdom divided by ſuch combinations, as they are Conſpiracies againſt Chriſt's Kingdom, ſo they are the Corroborations and Confirmations of his own. Therefore doth he only envy the happy Harmony of thoſe that are the truly Religious. This very conſideration ſhould be a ſufficient caution to all good men, leaſt they be too far Imbarked into the Salt Sea of contention, and that they do not overſhoot themſelves even in the beſt cauſes, leaſt if we be over hot one againſt another, God's wrath may be kindled more hot againſt us all. Wo and alas for thoſe over ſharp diſputes and differences in our day! My Soul doth mourn in ſecret for them: We want the Angel that hath power over the fire, to quench it, &c. Rev. 14.18.
The ſecond Remark is; The beſt of Men are but Men at the beſt. Thoſe two Eminent Apoſtles, being attempted to be worſhipped at Lyſtra as a couple of Gods, then ſtaved off thoſe blind Devotioniſts with crying out to them [They were men of like paſſions with themſelves. &c.] Acts 14.15. and here they do teſtifie that ſame in their deeds, which they there had affirmed only in words: Their paſſions made them part, as Abraham and Lot parted through a ſtrife among their Servants, Gen. 13.9. yet may we well ſuppoſe that their paſſions did not deſtroy their habits of Grace infuſed into both their hearts by the Holy Ghoſt: They, being good men both of them, ſtill kept the Unity of Faith in the hond of peace: And though Barnabas were more blame-worthy (according to the Judgment of the Greek fathers who ſay) Paul only ſought that which was juſt, but Barnabas that which was Humane. Divine matters ought to be conſulted in the cauſe of Chriſt more than natural Relations which are oft times cloggs in clear duty. And John mark's puſillanimity in declining the hardſhips and Hazards of the Miniſtry once, might well be judged, that the ſame might be his Temptation again in their ſecond enterprize. N.B. Notwithſtanding all this, yet Barnabas being ſo good a man, and full of the Holy Ghoſt, Acts 11.24. could not but retain his cordial friendſhip with Paul, and Paul muſt do the ſame with him, having ſtill an holy reſpect of, and an hearty Prayer for one another, as undoubtedly it was no otherwiſe betwixt Lot and Abraham though they parted aſunder, 'tis clearly intimated, Gen. 18.31. that Abraham prayed for Lot in Sodom, not giving over begging till he had prevailed with God in Baiting from fifty to ten, and then might Abraham hope that peradventure ten Righteous perſons might be found in Lot's numerous Family for the ſparing of Sodom and her four Siſters (Gomorrah, Adimah, Zeboim and Zoar) however, Lot was preſerved at Abraham's prayer for him; and Charity bids us think that Righteous Lot prayed alſo for Abraham.
The third Remark is; The Sincere reproofs of the Righteous to Offenders are ſingular and real kindneſſes, Pſal. 141.5. So they proved here, &c. And Solomon ſaith, Rebuke a wiſe man and he will love thee, Pro. 9.8. to wit, for that faithfulneſs he findeth in thee, and for that benefit he receiveth from thee. Open Rebuke is better than ſecret Love, Pro. 27.5. And faithful are the wounds of a Friend, verſe 6. though they put a man to ſome ſhame and pain too for the preſent, yet afterward they do good, and therefore are more deſirable than flatterys, becauſe beneficial: ſuch woundings or ſmitings with the Tongue, as they do prevent the evil conſequences of ſin, ſo they are the beſt acts of the moſt faithful friendſhip. Thus Paul's ſevere reflections upon John Mark here was ſo bleſt to him (ſay the Greek Fathers alſo) that it made him for the future more diligent and valiant in the cauſe of the Goſpel; which occaſioned that kind Salutation Paul giveth him, Col. 4.10. and which ſheweth they were reconciled again, and came into friendly and familiar fellowſhip. This Mark repented of his ſin, and became profitable to Paul for the Miniſtry, as Paul tells Timothy, 2 Tim. 4 11. and was with Paul at Rome, Phile. v. 24 as his Fellow-labourer and Evangeliſt: and leaſt the Church at Coloſſe or any of the other Churches ſhould take up a prejudice againſt Mark for his leaving Paul and his company in Pamphylia, Acts 13.13. therefore doth Paul give orders that if he came amongſt them, they might kindly entertain him, as he was Peter's Spiritual Son, 1 Pet. 5.13. Col. 4.10. And though Barnabas (by ſtanding ſo stiff for his Nephew againſt Paul his faithful Fellow-traveller) had much diſguſted him (when Natural affection ſway'd that good Man over much in the caſe of his Kinſman) yea and again in his being found halting with Peter, Gal. 2.13. rather than he would walk uprightly with his old Aſſociate Paul, verſe 14. for the which Paul reproved them both, yet doth Paul make an honourable mention of this ſame Barnabas, 1 Cor. 9.6. matching him with himſelf in equal Apoſtolical power which flowed from his great holy ingenuity: as it was in Peter to make ſuch an honourable mention of Paul who had reproved him, 2 Pet. 3.15. Oh! that all differences among Saints were thus amicably compoſed as here, &c.