A Complete History and Mystery of the Old and New Testament, Part 2 · Chapter 20
CHAP XX. Paul's Travel toward Jeruſalem
NOw come we to Paul's return towards Jeruſalem, a Journey which he was moved by the Holy Ghoſt to undertake, his Reſolution for undertaking this Journey, and for ſeeing Rome alſo, we have an account of, Acts 19.21, 22, which Scripture ſhews, how this determination of Paul's return to Jeruſalem, and of viſiting Macedonia and Achaia in his way thither had the Guidance of the infallible Spirit of God, and therefore would he not be dehorted from it by all the importunity of his Friends who foreſaw what dangers he would be expoſed unto there, Acts 20.22, &c. how Paul travelled through thoſe Countries and viſited ſeveral Cities, where he might ſcatter the Seed of the Goſpel ſo far abroad (becauſe he hoped to have yet a larger Harveſt) the ſequel of this Hiſtory in a continued Series will demonſtrate: While Paul ſtayed in Epheſus (before this diſturbance, by Demetrius, laſt mentioned) which was in Aſia.
N.B. Before he began his Journey towards Jeruſalem, he ſent his Meſſengers before him into Macedonia Acts 19 22. not as if thoſe men (there named) did Miniſter unto him, for that great Apoſtle practiced no ſuch Prelatical popiſh State, but it was out of neceſſity, being unable himſelf to attend all the Offices of the Church: They were imployed by Paul, not ſo much to accommodate him with convenient quarters when he came thither in perſon, but to further the Collection for the poor brethren at Jeruſalem (whether he was now bending his Courſe) 2. Cor. 9.3, 4.
It was (indeed) Paul's Reſolution to have ſtaid at Epheſus (which was his ſixth and laſt Station and where he had ſtayed for three years, Acts 20.31.) until Pentecoſt following, had he not been diſturb'd by Demetrius, 1 Cor. 16.8. but now that uproar being over, he ſaw a neceſſity to pack off ſooner, ſo taking a ſolemn farewel of his Friends at Epheſus, he departed, for to go into Macedonia, Acts 20.1. N.B. In which Chapter his four places of Commoration (into which the whole Chapter may be Reſolved) as he returned to Jeruſalem, are mentioned.
The Firſt is; Macedonia, from verſe 1. to 7.
The ſecond is; Troas, from verſe 7. to 13.
The third is; Aſſos, from verſe 13. to 17.
The fourth is; Miletus, from verſe 17. to the end of the Chapter, wherein all the occurencies and Actions of Paul in all theſe four places (while he abode there, in Tranſitu or Journey to Jeruſalem are recorded in ſeveral Circumſtances.
N.B. Theſe four Reſolves (into which the whole Chapter is reduced) afford us many Remarks, as followeth;
The firſt Remark is; A Miniſter of Chriſt may depart from a place and people where his Miniſtry hath been ſucceſsful when driven from thence by perſecution. N.B. Thus Paul departs from Epheſus (where God had a great harveſt) he giving place to wrath, and yielding to the fury of Demetrius and his Tumult, not ſo much for his own ſafety (for had he not been hindered, he would have thruſt in among the Rabble either to have appeaſed the uproar, or (at the worſt) to have dyed Chriſt's Sacrifice, if he might no longer live his Servant, Acts 19.30, 31.) as for the good of the Church, that the brethren there might not be farther perſecuted for his ſake, and that elſewhere the Church by his Miniſtry might be the more inlarged and edified; This was Chriſt's command, when perſecuted in one City, flee to another, Matth 10.23.
The ſecond Remark is; Such places and people, as the Miniſters of the Goſpel have been perſecuted from, may have an hopeful and happy return of thoſe ſame Miniſters (at leaſt to give them a Corroborating and Comforting viſit) afterwards.
N.B. Thus Paul returned from Epheſus, to Macedonia, Acts 20.1. and 1 Cor. 16.5. from whence he had been driven by perſecution ſome five years ago, Acts 16.24, 37. as he now was driven from Epheſus, yet had he this incouragement for his return (which unto all ſuch returning Miniſters ought to be preſuppoſed) that in that interſpace he had received ſo many evidences of the Macedonians faith towards God, and pledges of their Tender affections toward himſelf, Phil. 4.15, 16. that, as one obliged to reviſit them, and to beſtow his Apoſtolical pains again among them, he reſolves to Venture himſelf there at this time alſo, for their further and fuller eſtabliſhment and proficiency in the Goſpel.
The third Remark is; Paul's practice is our pattern in this, that at his departure from Epheſus, he leaveth Timothy there behind him, tho' in a dangerous place and time, yet there was a cogent neceſſity, that required ſuch an able ſubstitute, becauſe ſome falſe teachers were ready to break out there to infect Chriſt's Flock, 1 Tim. 1.3, 4. yea Wolves to worry them, Acts 20.29.
The fourth Remark is; God's people under perſecution (eſpecially if it laſt long and ſharp too) ſtand in need to be ſtrengthened in the faith and truth of the Goſpel, &c.
N.B. The Apoſtle here went over all thoſe parts of Macedonia (where he had formerly ſowed the ſeed of God's word) both to confirm and to comfort (as the word, for Exhortation, indifferently ſignifieth) thoſe Diſciples after ſo great an oppoſition and perſecution againſt them: They could not but ſtand in great need of Paul's Cordials, that they ſwouned not by being offended at the Croſs of Chriſt and no better Cordial could be procured, than that which Chriſt delivered, wherein he pronounced and promiſed a ſpecial bleſſing unto all ſuch as are perſecuted for Righteouſneſs ſake, Mat. 5.10. as Peter learnt from his Lord to comfort the perſecuted with this Cordial, 1 Pet. 3.14. and again, 4.14. in both places, pronouncing them happy whether it were wounds or but words they ſuffered: ſo Paul alſo learnt to do the like.
The fifth Remark is; Long affliction requireth proportionably a long Conſolation. Here Paul ſtayed for three Months, Acts 20.2, 3. to comfort thoſe diſconſolate perſecuted Grecians; Tho' it be ſaid there [he came into Greece] that is, ſtrickly taken for Attica in which province Athens was, or for Achaia the chief City where of was Corinth: otherwiſe if Greece be largely taken, it contains Macedonia alſo, which was Great Alexander's Countrey, called at this day, Albany, and Subject to the Turks. N.B. Which ſheweth, that God will not be bound to any place and people to tarry with his Goſpel among them any longer than not only [durante bene-placito] during his good pleaſure, but alſo [quam din ſe benè geſſerint] ſo long as they behave themſelves well and do walk worthy of it, Alterius perditio nostra fiat Cautio, it concerns us to take caution at their and others deſolation, leaſt we have not an Interpreter, a Comforter, left us for 3 months together.
The ſixth Remark is; 'Tis high preſumption and no better than a plain tempting of God to run headlong upon evident and eminent dangers, and not to improve all the beſt and lawful means we can, to prevent and decline them, as Paul did here, Acts 20.3.
N.B. The curſed Jews, when they could not prevail againſt him by open violence, then they contrived ſecret plots and treachery againſt him: [they laid wait for him in his paſſage] not ſo much (as ſome ſay) like Robbers upon the High way to rob him of theſe Collections, money which he carried with him for the poor Saints at Jeruſalem, but moſt likely like murderers deſigned to take away his life, becauſe they hated him with a deadly hatred for his Zeal in the Goſpel: but God giving him knowledge of it, he avoided them by turning another way.
The ſeventh Remark is; The truth of Saint-ſhip is evidenced by Action: while Paul ftayed at Philippi among his moſt dear Macedonians; N.B. He was doing there as the word foreign verſe 3. ſignifies, he was in continual action. As the life natural conſiſts in Action, ſo doth the life Spiritual: By theſe things we live, ſaith Hezekiah, Iſa. 38.16. N.B. And upon this account, one man may live more in a month, than another in many years. In this ſence, muſt the Sage Sentence of the Heathen Seneca be taken, Saying, [quamvis vitae paucos fecerimus dies] although we have acted but a few days, Epiſt. 67. And that better ſaying of the Ancient Father [multos annos in mundo fui, ſed paucos vixi.] I have been many years in the world, almoſt fourſcore years, but I have lived but a few of thoſe years, for I was dead in ſin the moſt of them, before I began to live and to do for God: The renewing Spirit is an active lively thing, &c. Thus much of Paul's firſt Commoration in Macedonia.
Now come we to his ſecond Commoration at Troas in Aſia, as the other in Greece.
The Remarks from this ſecond are:
The firſt Remark is; Paul becomes all things to all men, yet would not become ſin to any man; To the Jews he became a Jew, 1 Cor. 9.20. as Acts 18.21. with 18. and 21, 24, and 26 And here, N.B. for he ſtayeth his Journey all the ſeven days of the Jewiſh Paſſover's Solemnity, and would not ſet forth to travel that time becauſe he would not willfully offend the weak Jews, verſe 6. He ſailed not from Philippi till after the days of unleavened Bread (according to their Law, Exod. 12.19.) Thus he complyed with their Rites, which then, tho' they were dead by the death of Chriſt, yet were neither deadly nor as yet buried: ſo his compliance was not ſinful.
The ſecond Remark is; At Troas Paul plainly obſerveth the Lord's day, or the firſt day of the Week's Sabbath, verſe 7. N.B. When he came to Troas (which ſome ſuppoſe to be the relicts of that old and famous City of Troy) he abode there ſeven days, verſe 6. ſo he had his choice of any day in that whole week to convene (by his Apoſtolical power) the moſt ſolemn Chriſtian Aſſembly; yet doth he paſs over the 7th. day of the week (the Jewiſh-Sabbath-day) and pitcheth upon the firſt day of the week expreſly, Verſe 7. well knowing that this was the day which the Lord had made for his worſhip, Pſal. 118.24. by his Reſurrection upon that day, Matth. 28.1. and John 20.1. which is by way of Eminency call'd the Lord's day, Revel. 1.10. on this day the Diſciples met, and Chriſt honoured them with his preſence immediately after his Reſurrection, John 20. verſe 19. and 26, &c. and when he was aſcended, this day was appointed for the Chriſtians to meet on, 1 Corinth. 16.2. which neceſſarily infers the abrogation of the Saturday-Sabbath, for in ſix days they are commanded to Labour. Now had they reſted both thoſe two days, they could not but break that part of God's Law, &c.
The third Remark is; A long Sermon ſometimes is not Un-ſcriptural or Un-apoſtolical. N.B. Paul preached until midnight here, Verſe 7. Becauſe it was his farewell-Sermon [ready to depart on the Morrow] that phraſe implies no leſs: Nay, his diſcourſe did continue beyond Midnight even to break of day, Verſe 11. as this ſingular example of Paul ſhewed him to be foreign an Iron-ſides, having a Robuſt body for preachingwork and alſo his unwearied diligence and Zeal for winning Souls, &c. So his Auditorie's vigilance, patience and Complacency, in waiting ſo long upon God to hear his word is evident here alſo.
N.B. Both which patterns will riſe up in Judgment to condemn thoſe of our day: As the preacher here doth condemn not only the Dum-doggs of our day that cannot bark at all, Iſa. 56.10. but alſo thoſe lazy Lubbers that think the Sand in their hour Glaſs runs not faſt enough while they are preaching the Goſpel, &c. as if God had not curſed thoſe that do the work of the Lord negligently, or deceitfully, Jer 48 10. ſo thoſe hearers here doth no leſs condemn the drowz…, careleſs and impatient hearers of our times who cannot watch with Christ one hour without ſleep or wearineſs, Mat. 26.40. Thoſe warm Chriſtians here (ſaith Chryſoſtom) [medià nocte Vigilabant ut eos condemnent qui medio die dormiunt] they did watch till mid-night, to condemn thoſe that ſleep at mid-day, &c.
The fourth Remark is; Religious night-Meetings are lawful, and, in ſome caſes, needful, Verſe 8.11.
N.B. Indeed carnal men do commonly calumniate ſuch Conventicles, as if Chriſtians met in the darkneſs of the night, only to comit fornication the Men with the Women, but herein theyonly muſe, as they themſelves uſe, this being their own curſed practice: Thus the Emperor Caligula thought there was not a chaſt man upon Earth, becauſe himſelf was deteſtably unchaſt. Now to avoid any occaſion of ſuch a cauſeleſs calumny, here were many lights prudently provided, leaſt their being in darkneſs ſhould adminiſter any ſufpition concerning the honeſty and holineſs of their profeſſion and practice.
The fifth Remark is; Sermon-ſleepers want not warnings of God's ſending forth ſuddenly his dreadful Summons for ſleepers. N.B. We ſee Eutichus (which ſignifies good fortune) had the bad fortune to fall into a dead ſleep ſitting in a Window while Paul was long preaching, he ſunk down with ſleep and falls down from the third loſt and was taken up for dead. This was done by the Devil (God permitting it) to diſtract and diſturb Paul that he might put an end to his long Sermon, which ſo diſturbed the Devil's Kingdom, verſe 9. yet the following Miracle of reviving Eutychus turn'd it to the contrary: All ſleepers do diſtract the preacher.
The ſixth Remark is; The Miraculous raiſing up to life of dead Eutychus by Paul's power of miracles was matter both of great admiration and of ſtrong conſolation to the faithful there, verſe 9, 10, 11, 12.
N.B. The young man falls firſt into a dead ſleep (for youth is a ſleepy and a ſlippery age) then falls he down three ſtories high, which was a fearful and fatal fall, driving his breath out of his body, as well as bruiſed it, if not broke his bones ſo that he was taken up dead, Paul went down from his pulpit and fell upon him (as Elijah did upon the dead Son of the widdow of Zareptah, 1 Kin. 17, 21. and as Eliſha on the Shunamites, 2 Kin. 4.34.) then upon Paul's prayer for him, his life returned into him: N.B. Yea ſo ſtrong was Paul's faith in praying for this miraculous recovery that he comforted the confuſed Auditory (greatly diſtracted with this ſudden caſualty) Saying [be not too much perplexed at this Diſaſter which the Devil by Divine permiſſion hath done to diſturb us, for his life is in him.] knowing infallibly that while he ſpake theſe words his life would return, ſo ſpeaks of it, as if it were a done thing.
N.B. This Miracle did not a little fill all the faithful with marvel and comfort: As they had been much troubled that the preaching of the Goſpel (which brought life and Salvation to all believers) ſhould be an occaſion of death to this young man; ſo were they exceeding glad that dead Entychus was reſtored to life, not only for the young Man's ſake alone, but alſo, and more eſpecially for their own Confirmation by this miracle, for hereby God gave a convincing Teſtimony to the word of his grace, overſhooting the Devil in his own bow, and over ruling that diſturbance to a contrary effect of this wonderful deliverance, by which means likewiſe both the Goſpel was atteſted to, and many were confirmed in the belief of it.
The ſeventh Remark is; As at Troas the Lord's day and the Lord's Supper were celebrated by Paul, ſo the change, beginning and ending, of the Chriſtian Sabbath, is very obſervable there, N.B. For Paul kept the firſt day, adminiſtring the Euhariſt and preaching the word until midnight upon this extraordinary occaſion of his departure the next day, yea, he talked a long time, even till break of day, verſe 7, 11. N.B. We ſhould be acted by the ſame Spirit in obſerying the Sabbath (tho' not in ſuch extraordinary Actings as the Apoſtle and his Auditory did) or we are not the true members of that Catholick Apoſtolick Church. N.B. 'Tis ſafer to take from the week-day and add to the Sabbath, than to Rob the Sabbath and give it to the week-day: Paul then breaks his Faſt in the Morning, and ſo departed.
N.B. Paul's third Commoration was at Aſſos not far from Troas either by Water or Land, on the ſhore of Aſia the chief City of Myſia, call'd alſo, Apolonia, verſe 13.14, 15, and 16. wherein nothing elſe is expreſſed ſave the names of ſeveral other Cities that he paſſed through as he took his Journey into Syria, and the Reaſon why he made no longer Stay or Station either in this, or in other of the places there mentioned was, [becauſe he haſted, if it were poſſible for him to be at Jeruſalem at the day of Pentecoſt.] Yet this third Station affordeth theſe Remarks.
The Firſt Remark is; That Paul chuſed to paſs from Troas to Aſſos on foot all alone by Land, whereas he might have gone thither by Sea with Company, yea with good Company, his own choſen and beloved Companions, ſuch as are named, Acts 20. v. 4. and Luke (his beloved Phyſician, Col. 4.14.) was one of his Company; N.B. As the word, [us] verſe 5. and [we] verſe 13, &c. makes it manifeſt, tho' he, to wit, Luke, being the Pen…man of this book of the Acts, declineth the mentioning of his own name: Now why doth this Great Apoſtle chuſe here to Foot it all alone? Surely it was to ſhew;
Firſt, That he was no proud Prelate but an humble Miniſter of Christ. He rod not in that pomp, Splendour, Grandour and Equipage as the Prelates of Rome do commonly Ruſſle with a vaſt Retinue in their progreſs: As Paul on the contrary had never any to Miniſter to him out of any State that he took upon him, but only out of neceſſity: So nor ever do we read of his riding in his Pontificalibus upon any Stately Charior or Palfrey with Rich Trappings:
N.B. The ſecond Reaſon of his going on foot here may be ſuppoſed, that he might meet with more opportunities of ſowing the Seed of the Goſpel, as he paſſed through Towns and Villages by Land, among thoſe he converſed with, which could not be expected in a Sea-Voyage, ſo bent was he for winning Souls.
N.B. The third Reaſon was, that his Soliloquies and Converſing with God alone might be the more free, frequent, full and familiar fellowſhip, &c.
The ſecond Remark is; 'Tis moſt probable that at this Journey from Troas, to Aſſos Paul left his Cloak, Books and Parchments, with Carpus, 2 Tim. 4.13. N.B. His Cloak he left, for he was now going among his own Country-men in Judea, where he was to wear his Jewiſh habit, ſo leaveth his Roman Garb behind him, till he returned into thoſe Roman Colonys again: N.B. Or at that time, when he wrote his Second Epiſtle to Timothy, being a poor priſoner, and having no great Wardrobe, he might have need enough of this upper Garment to keep him warm whether it were a riding Coat or a travelling Cloak as ſome take it, for [Penula] by a Tranſpoſition of Letters from the word [foreign] there uſed, ſignifies ſuch a Garment; But the moſt Ancient Syriack Interpreter takes the Greek word to ſignifie a Repoſitory, or little Desk wherein the Apoſtle laid his writings, to this Heſychus (one of moſt exquiſite skill in the Greek tongue) concurreth in his opinion:
N.B. Some ſay, the Parchments were the Originals of thoſe Epiſtles which he had already written; for, that he reſerved the Original Copies, and ſent only Tranſcripts out of them, may be Collected (ſaith Dr. Lightfoot) from theſe paſſages [I Tertius who wrote out this Epiſtle] Rom. 16.22. and [the Salutation of me Paul with mine own hand] 1 Cor. 16.21. Col. 4.18. which was [the Token in every Epiſtle] 2 Theſſ. 3.17. For all the Epiſtle (beſide the ſubſcription) was (as it ſeems) written with another hand.
The third Remark is; While Paul ſtayed in the Macedonian Climates he wrote his firſt Epiſtle to Timothy, whom he leaveth at Epheſus when Paul departed thence, that he might confirm the Orthodox and confute the Heterodox who were ſtarting up there with their Jewiſh Genealogies, &c. And in his ſtay in thoſe parts Paul alſo wrote his Epiſtle to Titus, while he wintered at Nicopolis, Tit. 3.12. to whom he gives the like directions about ordaining Elders, &c. as he had before given to Timothy. And N.B. Becauſe of this power of ordaining, the Apocryphal Poſtcripts to theſe two Epiſtles make Timothy and Titus to be Biſhops, but if ſo, it plainly appeareth they were a Couple of Non-reſident Biſhops, for their ſtay and Settlement either in Creet or Epheſus was but very ſhort, being remanded away by the Apoſtle, for Timothy came to Paul at Troas, Acts 20.1, 4, 5. (and had he been the fixed Biſhop of that Metrapolitan City of Epheſus, then Paul forgot himſelf in beſeeching him to abide ſtill there, 1 Tim. 1.3. and by Titus about this time Paul ſent his ſecond Epiſtle to the Corinthians, 2 Cor. 8.16, 17. with ch. 9.2, 3, 4. yea and in Paul's ſhort ſtay at Corinth, in this his progreſs he wrote that famous Epiſtle to the Romans, as that Poſtſcript ſays right.
N.B. But Paul's 4th. Commoration after many more Stages and Voyages mentioned, was at Miletum, which affordeth theſe Remarks.
The Firſt is; That he ſent for the Elders of Epheſus (which was nigh to this City, but would not go thither, leſt his Journey to Jeruſalem ſhould be hindered thereby) to eſtabliſh them againſt preſent evils and worſe to come, ver. 17.
N.B. The Church of Epheſus and the other Aſian Churches were already corrupted and Cankered both in Doctrine and Practice (as its evil caſe appeareth by Paul's firſt Epiſtle to Timothy, whom he had left there that (through the fickleneſs he ſaw in ſome) Hereſy and Apoſtacy might not over-grow the Church in ſuch an Eminent City (where he had ſpent his three years labour, Acts 20.31.) yet did this Apoſtle fore-ſee a more dangerous and Epidemical Apoſtacy among the Jewiſh Churches (which had received the Goſpel) was coming, and this back-ſliding from the purity and power of the Goſpel would be the topping up of the Iniquity of that Nation, and both the fore-runner & the haſtener or procurer of their Rejection and Deſtruction.
N.B. This Paul knew, not only from the confidence, yea and impudence which falſe Teachers would aſſume after their advantage of his Abſence; but alſo from the predictions of Chriſt concerning the ſtrange Impoſtors and ſad Apoſtacies that would be before the great day of the Fatal and Final Fall of Jeruſalem which now came on apace.
The ſecond Remark is; Theſe Elders or Overſeers or Biſhops which the Apoſtle ſent for to Miletum from Epheſus, it is manifeſt that Timothy was none of them, for he was in Paul's company already, and had been with him in his Journey hither, Acts 20. v. 4, &c. N.B. But probably they were the Twelve men upon whom Paul had laid his hands, and by beſtowing thereby the Holy Ghoſt on them, he had fitted them for the Miniſtry, Acts 19.6, 7. and more over ſome ſuch might be, as Timothy had ordain'd to office, during his abode there: and tho' theſe overſeers could not but be much confirmed by his Apoſtolical Sermon, yet ſome of them proved by ſeers, verſe 28.30 As Nicholas the Deacon, Rev. 2.6. Hymenaeus, Alexander, Phygellus and Hermogenes, 1 Tim. 1.20. and 2 Tim. 1.15. perverting Scripture, &c.
The third Remark is; In this Solemn Meeting at the Sea-Town Miletum, Paul propoſeth himſelf a Marvellous Mirrour for all Goſpel-Miniſters, a pregnant pattern for all pious pastors, when constrained to leave their flock or charge, that they may go off with a clear Conſcience within themſelves, and that they may be able to appeal unto the Conſciences of their people concerning their carriage and converſation among them.
N.B. Thus doth the Apoſtle here, verſe 18, 19, 20, &c. He challengeth thoſe Elders to be witneſſes of the Truth of his own Vindication, fore-ſeeing that Obloquies would be caſt upon him by falſe teachers, nor doth he commend himſelf in a way of vain boaſting or fond Oſtentation (tho' no Apoſtle had more cauſe to glory in his Apoſtle ſhip than he, yet though ſo lofty in his Miniſtry, he was ſtill lowly in his mind) but he pro-poundeth his practice as a pattern to thoſe Miniſters whom he appointed to Govern that Church for their holy Imitation.
The fourth Remark is; The work of the Miniſtry is a very mighty work when carefully, and conſcientiouſly carried on, as this great Apoſtle did here, which appeareth particularly in many ſeveral branches. As;
(1ſt.) He ſerved the Lord with all humility of mind: How many Miniſters cove… to be covered with his Apoſtolical Garment of Dignity, but cannot be content to be clothed with his humility which he propoſeth here for imitation, and which Peter alſo preſcribeth to us, 1 Pet. 5.5.
(2ly.) Tears and Temptations did continually attend him, verſe 19, 20, 33. as if he had gone weeping from houſe to houſe beſeeching them to be reconciled to God, perſuading them in Chriſt's ſtead, well knowing the terrour of the Lord, 2 Cor. 5.10. with 18, 20. he like a good Shepherd ſatisfies not himſelf with his publick preaching only, N.B. But Labours to underſtand the State of his flock in perſonal and particular viſits, as Acts 2.46. and as Jacob anſwered for the loſs of every Lamb unto Laban, Gen. 31.39. accounting the Souls of the Lambs of Chriſt (which he had Redeemed) to be of much more value than all Laban's flock, Matth. 16.26. in the ſight of God, who would require an account thereof at his hand.
(3ly.) Nor was it ſo much his own perſonal Troubles (call'd Temptations, Jam. 1.2. and 1 Pet. 1.6.) he every where ſuffered from the Malicious Jews, that drew ſo many tears from him, verſe 19, 31. as it grieved him to ſee what a large dominion the God of this world, 2 Cor. 4.4. the Devil, had, and how little a ſhare was left for his dear Lord and Maſter Jeſus Chriſt, to whom the father had promiſed [he ſhould divide the ſpoil with the strong] Iſa. 53.12. and to give him a vaſt Inheritance upon his asking, Pſa. 2.8. yea to make him Lord of all, Acts 10.36.
Nor (4thly.) Did Paul's Spirit hang looſe, but it was girt up by the Holy Spirit Reſolving not to be driven from his duty, either by the deterring fear, or deluding favour of men, but would go through ſtitch with his work whatſoever happened in obeying the Lord whom he took for his God and Guide, Pſal. 48.14. and for his ſun and ſhield, Pſal. 84.11. and Gen. 15.1. not deſiring ſo much to act himſelf, as to be acted by him, verſe 22. Alas! N.B. How many ungirt Goſpellers and Goſpel Miniſters there be, whoſe Spirit the Spirit of holineſs doth not hem about, comprehends and keeps up right for Chriſt, when a man's own ſtrength would fall looſe of its ſelf: He that hath not his Loins thus girt, Luke 12.35. 1 Pet. 1.13. can never be handy or handſome to run readily and nimbly the race of obedience, the Proverb ſaith, ungirt, unbleſt, a looſe, diſcinct and diffluent mind is very unfit to ſerve God, when there is no ſupernatural ſtrength to ſupport the Soul: Such cannot but incur that dreadful Curſe threatned for doing the work of the Lord both negligently, and deceitfully, Jerem. Chap. 48. v. 10.
Nor (5thly.) Did he conceal any thing neceſſary to Salvation for either Jew or Gentile concerning the Credenda or Agenda of Chriſtianity, uſeful to be believed or performed in order to Eternal Life: preaching Repentance towards God (which God was ready to give them, Acts 11.18. and 2 Tim. 2.25, 26.) and faith toward our Lord Jeſus Chriſt (which two graces comprehend the whole duty of man both as to law and Goſpel) v. 20. and 21, 26, 27.
Nor (6thly.) Could all thoſe Bonds and Afflictions (which dogg'd him from place to place) deter him from his duty, not valuing his own life in competition with finiſhing both his General courſe of Chriſtianity, and the ſpecial courſe of his Miniſtry with Joy, verſe 23, 24. which words, with verſe 25. do altogether (as one ſaith of Cyprian's Writings) breath out Martyrdom in every Syllable: This bleſſed Frame of Paul was found in Julius Palmer, who ſaid, It was an hard matter to burn, only to ſuch as had their Souls linked to their Bodies, as a Thief's foot in a pair of Fetters, which was not this Martyr's caſe.
The fifth Remark is; As the Church of God is dear to Chriſt, the chief Shepherd, ſo ſh… ought to be unto all his under-Shepherds. So dear was the Church to Chriſt, that he left his own Glory to ſeek out to himſelf a flock in the Wilderneſs of this lower World, he held not his life dear to him for his ſheeps ſafety, but purchaſed them with his blood, verſe 28. called there [the blood of God] by a Communication of properties, there being in him two Natures in one perſon, and that which pertaineth to his humananity, is here attributed to his Divinity to ſet forth the ineſtimable value and vertue of it as a ſufficient price of Redemption: Therefore as Ziporah ſaid to Moſes, a bloody Husband thou art to me.] Exod. 4.24, 25. So may Chriſt ſay to his Church [Surely a bloody Spouſe thou art to me] much more: She is an Aceldama or Field of blood, for ſhe could not be Redeemed with Silver and Gold, 1 Pet. 1.18. but with the blood of God, not the blood of a meer man, but of God-Man, Jeſus Chriſt, who waſheth his Lambs in the blood of the Lamb of God, ſo maketh them Kings, and Prieſts to God, Rev. 1.5. He gives them Golden Fleeces, and Paſtors after his own heart, Jer. 3.15. to feed them among the Lillies, Cant. 2.16. and in his Green paſtures, Pſal. 23.1, 2, 3. N.B. Thoſe are call'd here [foreign] Biſhops or overſeers who were made ſuch by the Holy Ghoſt, Becauſe;
(1.) They were nominated and elected by a ſpecial ad immediate Inſtinct of the Spirit, as Acts 1.24. and 13.2, &c.
(2.) They were ordained by the Apoſtles who were filled with the Spirit whereby they were inabled to that work, Acts 14.23.
And alſo (3.) Whoſoever is ſet apart to that Office of over-ſeeing the Church, according to the Rule of God's word, is truly made an overſeer by the Holy Ghoſt, God concurring in owning and bleſſing his own Inſtitutions, and thoſe are charged by the Apoſtle here to take heed unto themſelves in the firſt place (for he that is not mindful of his own Salvation, can never be careful aright of the Salvation of others) and then [to all the flock committed to their charge] inforcing this duty upon them, by declaring how dear and coſtly the Church was to Chriſt, and therefore ſhould be dear and precious in their pains and care to them.
N.B. But alas! (ſaith Eſpenoaeus) how many are Apoſcopi rather than Epiſcopi, by-ſeers rather than right over-ſeers. How can Chriſt take it well at the hands of careleſs Miniſters that they ſhould be ſo negligent over thoſe Souls which coſt him his precious blood whom he pluck'd out of the Paw of the Roaring Lion, bears in his Boſom, &c. Iſa. 40.11.
The ſixth Remark is; Heretical Teachers, as well as bloody perſecutors, are no better than Ravenous and Grievous Wolves, for ſo both are branded with that beaſtly Name, Verſe 29.
N.B. Still the Metaphor is caryed into an Allegory wherein true believers and Diſciples of Chriſt are called Sheep or Lambs, their Paſtors Shepherds or over-ſeers, and their Adverſaries (whether in Hereſy or Perſecution) are ſtiled Wolves. Nothing more plain than that cruel perſecutors are Wolves (call'd ſo by Chriſt, Matth. 10. v. 16 17.) whoſe Malice inclines them to deſtroy God's people as ſtrongly as the Rapacious nature of the ravening Wolf doth that greedy Creature to worry a Flock of Sheep. This all Martyrologiſts do make manifeſt in all ages of the Church.
N.B. But there be other Wolves ſo called, even falſe Teachers, by Chriſt himſelf alſo, Matth. 7.15. Such as come among Chriſt's Flock in Sheeps cloathing: The Devil uſually begins with violence Force, and Cruelty, circulating the world like a Wolf or Lion, ſeeking whom he may devour, 1 Pet. 5.8. If this ſucceed not to take well, then he betakes himſelf to his Wiles of fraud and crafty Counſels; Herein he puts off his Wolfs Frock, and makes his next Encounter in Sheeps cloathing, yet retaining his Wolfiſh and worrying nature; this is another dangerous Rock, which the leſs careful and the over credulous may eaſily ſplit againſt, therefore Chriſt cryeth [beware] leaſt while we are ſtriving to Shun a Shelf, we fall not, on the other hand, into a whirlpool.
N.B. The old Church was ſadly peſter'd with falſe Prophets, Deut. 13.13. Jer. 23. v. 16. Ezek. 34, &c. And ſo is the New, Matth. 24.4. Rom. 16.17. Epheſ. 5.6. Col. 2.8. 1 John 4.1. This was Peter's prophecy [that ſuch ſhall bring in damnable Hereſies privately, &c.] 2 Pet. 2.1. and Paul predicteth the like here, verſe 29, 30. a ſpeaking preverſe things, &c. while they pervert the Scripture in defence of their own devices. Theſe are as pernicious to the Soul, as perſecutors are to the body, and wolves to the Sheep, therefore the worſt, and the word [foreign] (which Paul uſeth for drawing Diſciples, not to Chriſt but to themſelves, &c.) ſignifies to tear them limb from limb, as the Wolf doth with the ſeized Sheep, &c. but our Lord hath promiſed to puniſh thoſe that puſh with the Horn, and foul with feet, Ezek. 34.19. ſo we need not fear, &c. Mic. 5.5.
The laſt Remark here is; Paul's Pathetical Valediction, wherein.
(Firſt,) He Commends thoſe Elders to God (who alone was able to keep them in that approaching hour of Temptation) and to the Goſpel of Grace, which the God of all Grace appointeth as a means to ſix them upon the Rock that they might not be removed by that future Tempeſt, but be preſerved for Glory, verſe 32.
(Secondly,) He gives his own example, verſe 33. and the command of Chriſt, v. 34, 35. for their Imitation to avoid covetouſneſs (which is the Root of all evil, 1 …im. Chap. 6. verſe 10. Eſpecially in praelates, John 12.6. and Matth. 26.15.) as Moſes did, Numb. 16.15. and Samuel, 1 Sam. 12.3, 5. and himſelf (who Laboured with his hands for his own Liveli-hood, Acts 18.3. and 1 Cor. 4.12. and 1 Theſſ. 2. verſe 9. and 2 Theſſ. 3.8. where he gives this Account;
N.B. That he did not propoſe this his practice as a precept or precedent Law or Rule to all Miniſters, for he had not power to deprive them of what God had given them, Levit. 27.32. Matth. 10.10. Luke 11.42. Prov. 3.9, 10. Mal. 3.9, 10. Tithes were paid by Abraham to Melchiſedeck long before the Levitical Law…: So that there muſt be a moral equity in this Reciprocal duty both before the Law, under the Law, and after the Law under the Goſpel. And tho' Paul did thus in a juncture and caſe of neceſſity becauſe of their preſent poverty (had they been able, more ſhame would it have been to them to let him Labour) and becauſe falſe teachers were watching all advantages againſt him, yet doth he himſelf often aſſert his own priviledge, 1 Corinth. 9.14. Gal. 6.6. and Chriſt's words (he urgeth) might be collected out of Luke 6.38. and 16.9, &c. yea the very Terms might be ſpoken by Chriſt, for all he ſpake is not writ, John 20.30.
(Thirdly,) He kneel'd down and prayed with them all, verſe 36. Here was a right Goſpel manner of taking a final farewell. Whereas the common cuſtom of Carnal men is to bid Adieu one to another by drinking of Healths which [Turpiſſima foreign] or moſt filthy Healting Round and curſed Cuſtom had its firſt original from ſome Sordid Court Paraſites, who would lick up the very Slaver of their Princes. There is no parting now without ſuch Circular potting, yea the whole Cup up and off as well as round. Thoſe primo-primi-Chriſtians did not ſo here, but parted with prayer in a kneeling poſture, worſhipping God both with their bodies and ſpirits, 1 Cor. 6.20.
(Fourthly,) And here with tears with their prayers, Verſe 37, 38. teſtifying hereby how they looked upon the loſs of ſuch a painful and faithful Paſtor or Apoſtle, a very great publick loſs, not only to themſelves; but alſo to all Aſia. And this was the cutting, yea killing, word that he told them by a prophetick Spirit, that they ſhould ſee his face no more.
Oh! How loth were they to part with Paul (who had ſo indeared himſelf to them by his holineſs, humility and uſefulneſs) inſomuch as they enjoy him as long and as far as they could, accompaning him to the ſhip, and when gone off to Sea, gave their longeſt look after him. Thus are we pull'd one from another in ſad partings … but we meet in Heaven with joy, not to part any more, &c!