RECONCILIATION OF THE PEOPLE OF GOD BY CHRIST'S DEATH.
" For he is our peace, who hath
made both one, and hath broken down the middle wall of partition between us;
having abolished in his flesh the enmity, even the law of commandments
contained in ordinances; for to make in himself of twain one new man, so making
peace; and that he might reconcile both unto God in one body by the cross,
haring slain the enmity thereby" . - EPH. 14 - 16.
You have
heard the story of the enmity (In vol.2 of works) between the Jew and the
Gentile, how great and lasting it had been. You have also seen what Christ in
his own person did work for the staying of it, both meritoriously and
representatively on the cross, in the sacrifice of himself, and what force and
efficacy that must needs have in the issue, to bring about their actual
reconciliation, and to smother all enmity.
I come now to the actual accord,
that the virtue of Christ's death did effect between those Jews and Gentiles in
those primitive times, in the view of the apostles and Christians of that age,
and which the apostle Paul himself saw brought to a great perfection when he
writ this epistle. And it is requisite we have our hearts and eyes intent upon
it, as a token and sign, great and marvellous; these two works, the conversion
of the Gentiles, and the mutual coalition of Jew and Gentile into one new man,
being of all other the greatest miracle wrought under the New Testament, the
most glorious fruit of Christ's death, and among the strongest evidences of the
truth of Christian religion.
And that the greatness, together with the
reality and truth thereof, may appear, it is necessary that I first shew, out
of the records of the Acts of the Apostles, the enmity or distance that
continued and remained in the new Christian Jews towards the poor Gentiles; for
in the Jew, principally and originally, was the 'root of bitterness,' and most
deeply seated; together with the sore mischiefs which might have further arisen
from them, even to the danger of a perpetual hindrance of the Gentiles'
conversion. It may seem strange to hear, that the godly Jews, after they had
received Christ, the promised Desire of all nations, as well as of themselves,
yea, and the Holy Ghost likewise sent down from heaven by Christ, should yet
retain so great a degree of distance, towards the Gentiles, as we read and find
was in them. It is a wonder, that their being filled with the Holy Ghost as
with new wine, should not have sweetened their spirits, but that yet so great a
must of the old vessel should yet remain unwrought out in them. But God himself
takes time to work out long retained principles; and men may thence well learn
so to do towards their brethren. And the dangerous effects and consequents of
the Jews' grudge against the Gentiles do make it yet more strange, and
aggravate the evil of it. For,
1. It would have been (if it had not been
removed) an eternal bar and obstacle unto the very calling and conversion of
the Gentiles to the Christian faith, and the propagation of the gospel to them
who were fellow-heirs of it, together with themselves; than which, what can be
supposed of more mischief! But,
2. After that bar was taken out of the way,
and the Gentiles were called and converted, there still continued such degrees
and relics of this old tincture, as occasioned such actual violent and high
division in the church between the then become Gentile Christian and the
believing Jew, that all the apostles then living, with all their skill and
powerful applications, could. hardly cure and remove; which yet in the end was
allayed, and both made one in the issue.
It is requisite for me, before I
enter upon these beads, especially the first, to set forth, as in a brief map,
those several degrees of spiritual latitudes and distance which these Gentiles
lay in as to the apprehensions and calculations of the Jews. The Scriptures, in
general, had termed them 'afar off,' both in the Old and New Testaments, which
is spoke of them respect of their incapacity and remoteness from Christ and the
covenant grace; whereas of the Jews, it is oppositely said, 'They that were
nigh', of both which more afterwards. Now though all the Gentiles are said to
be afar off, yet some were in further degrees of latitude than other; and the
Jews accordingly in their spirits were less or more remote in conversation with
them. I distinguish them into these four ranks or climates.
1. The first
were Samaritans, who were indeed in place neighbours, by their original
extraction Gentiles, as you read in the book of Kings, who became inhabitants
of the land of Canaan, and succeeded the ten tribes therein, after that the
most of the ten tribes were carried captive. They also were circumcised, owned
Moses's law, professed of themselves to seek the true God, and to sacrifice to
him, as did the Jews, Ezra iv. 8; but were so corrupt in their observation
thereof, and with such mixture, that Christ says there was no salvation to be
expected in their professions. Though they were nearer in place to the Jews,
living in part of the land, yet from these the Jews were most alienated in
their affections, abhorred them, of all other Gentiles, as being nearer in the
profession, the same religion, and yet so dissenting in the observation of it.
2. There were Gentiles who were become proselytes to the Jewish religion,
that had joined themselves to the Lord, Isa. lvi. 6, had submitted to the whole
ceremonial law, and to that end had received the seal of cumcision, having been
first washed, or baptized; and these, though Gentiles, were yet to the native
Jews as any other of their own nation. Now as to such, there was no scruple in
any Jew to converse with them; they were accounted clean, and came as freely
into the temple as themselves, and were called proselytes of the covenant, Isa.
lvi. 6, where they were termed the 'strangers that join themselves to the
Lord,' and 'take hold of the covenant.'
3. A third set were such Gentiles,
who, though truly converted to the acknowledgment, fear, and worship of the
true God, wrought righteousness according to the moral law, yet entertained not
their circumcision, nor the observation of the rites of the law ceremonial,
such as Cornelius, Acts x., and others, who under the term of devout men and
women, as those Greeks, Acts xvii. 4, are distinguished from the Jews, Acts
xiii. 16, 43. The like was Naaman, the Assyrian of old; and even those, not
circumcised, nor obliging themselves to Moses's law, the Jews did reckon
unclean.
4. A fourth set were such as remained in their Gentilism, the
idolaters of this world, as Paul calls them, which were the generality of all
nations, which therefore the Jews did much more reckon unclean than the third
sort.
This map or division of the Gentiles it is necessary to have in our
eye, for the following discourse hath often reference to each of these sorts
(as occasion shall be given to make mention of them), and by understanding this
difference we the better shall discern the approaches God made by degrees into
this great work of the Gentiles' conversion. Which difference of the Gentiles
is by this commended to our .regard and observation, that the Holy Ghost
thought it a subject worthy to spend much of the book of the Acts upon.
These things premised, I am to present you with the history of the
conversion of these Gentiles, even those whom the Jews esteemed more unclean;
and that by these Jews themselves; and of the difficulties and bars that lay in
the way thereof in the Jewish spirits, even after their own conversion to the
faith of Christ, and how this wall of division mouldered, and by degrees was
dissolved and levelled to the ground. The narrative of which is of great use to
us in our dissension and distances (far less than these), to assure us that
they may and will be, though by degrees, abolished.
The case between the
converted Jews and the rest of the elect Gentiles to be converted, stood thus.
The time was now come, which had been foretold, that the Gentiles should become
the spouse of Christ; yea, and the ordination of God was, that the word, or
means to convert them, was to go forth out of Zion to all the earth, and those
of the Jewish nation (being such themselves converted) were to be instruments
of their greater call, or the prophecies had not been fulfilled; and yet the
nine first chapters of the Acts give us such a character of the patent
constitution of the new converted Jews, yea, of the apostles themselves, as
renders them not only far and backward, but wholly averted; yea, in conscience,
kept off from the least endeavour after such a work. They stand bound up in
their spirits, not so much as to preach the gospel to the Gentiles, though the
Gentiles themselves should have sent to them, and have earnestly desired it of
them, and like men confined to a circle, they dare not stir one foot that way.
Peter, and the rest of the apostles, that with zeal and boldness dared the
utmost of persecution to convert their own countrymen the Jews, or circumcised
ones of the Gentiles, were yet under such an awe and bondage of Jewish scruple,
that in conscience they durst not converse with an uncircumcised Gentile,
though it were to save his soul eternally. And that which increaseth the wonder
is, that though our Saviour at his ascension had given in commission, and in
charge, and in express terms, to preach the gospel to all nations, and every
creature under heaven, yet they were averse to any converser with the Gentiles:
so deeply had the tradition and enmity received from their forefathers
prepossessed their spirits.
And I dare not affirm the reason of this to be,
that the calling of the Gentiles was wholly hidden to them. For besides that
even the Jews at this day understand and acknowledge this to have been
prophesied of (as Beza, Acts ii. 89), to fall out in the days of the Messiah;
and what the envious and hardened Jews acknowledge now, cannot be supposed hid
from them then, especially from the apostles; our Lord also expressly foretold
it, Mat. ix. 11, 12; John xii. 32, and giveth it clearly in his last
commission; yea, it seems clear that Peter understood it (at least in the
confused notion), by his interpretation of that promise, Joel ii., Acts ii.
17,2O, 21, 'I will pour out my Spirit upon all flesh; and it shall come to
pass, whoever calls upon the name of the Lord shall be saved.' Which promise,
ver. 89, he declares to belong to them afar off, who, in their known language,
were the Gentiles (to encourage the Jews the more to embrace it); and that by
them afar off to be called the Gentiles are to be understood, the Old and New
Testament gave in evidence both when they speak of their calling, as Peter
there; so Isaiah in the Old, and not to go too far from I my text, the
immediate foregoing 13th and following 17th verses of this chapter, 'You
Gentiles, who were afar off, are made nigh:' and, ver. 1, 'He came and preached
the word to them that were afar off' (you Gentiles), 'and you that are nigh;'
but how that 'this should be effected in the end as yet neither he nor any of
his fellow-apostles knew the time when, nor yet had their consciences received
any particular discharge from those fore-mentioned Jewish principles, but lay
still bottled up thereby from so much as conversing familiarly with the
Gentiles; and therefore were much more restrained from any industrious setting
themselves to convert them, by preaching the gospel to them; much less
baptizing them, or giving them the Holy Ghost, so as if they did understand so
much, or that themselves were the men designed to this work; yet how these
command and laws of not converting the Gentiles, that lay upon them (as they
yet, thought from God), should be annulled, they were ignorant of. For this is
certain, that the story of the Acts puts this averseness of theirs upon the
remainder of that old enmity and principles of their Jewish religion, taken in
by tradition from their fathers, which appears evidently in the instance of
Peter, and other Jews, as also the practice of the rest of the disciples that
were the most zealous of winning others to the knowledge of Christ.'
First, for Peter: The story in Acts x. informs us what chains they
were he stood fettered with, which held him fast from giving consent to
Cornelius, a Roman gentile (who yet was, in his religion, come half way to him,
being a proselyte, a worshipper of the true God, only was not circumcised, nor
had submitted himself to Moses's rites), until God himself released Peter, and
knocked off those fetters, with saying from heaven, ver. 20, 'Arise, go,
nothing doubting;' and if you will know what the scruple that made him doubtful
was, himself expressing it, ver. 28, 'You know' (speaking afore his Jews), 'how
that it is an unlawful thing for a man that is a Jew to keep company, or to
come unto one of another nation,' that was uncircumcised, as Cornelius was; for
we read the quarrel was, Acts xi. 8, against Peter for this fault of his, that
'he went into men uncircumcised;' for else those proselytes of other nations
that were circumcised, and submitted to the law, were accounted as native Jews,
'But God immediately shewed me' (saith Peter thereupon), 'that I should not
count any man common or unclean.' Those words, 'nothing doubting,' evidently
import inward scruples and argumentations in their mind, contrary, by reason
of' these fore-mentioned principles, and he took more notice on this as the
eminent, if not sole cause of that obstruction; inasmuch as he again repeats
these very words in his apology, made Acts xi. 12, 'The Spirit bade me go,
nothing doubting.' And in the 29th verse of that chapter, he saith, 'I
thereupon' (God having struck off all contrary apprehensions) 'came without
gainsaying.' So then he had hitherto stuck in the mud of this principle, and
could not stir a step forth of it, to the saving of any Gentiles by converse
with them. And,
2. As Peter, so all the rest of the Christian Jews that
continued at Jerusalem, were of the same mind and spirit. For upon his return
to Jerusalem, after this so happy handsel of the first Gentile uncircumcised
who believed on Christ Jesus, they all there quarrelled with him for this which
he had done: Acts xi. 2, 'When Peter was come to Jerusalem, they that were of
the circumcision contended with him, saying, Thou wentest in unto men
uncircumcised, and didst eat with them;' and so they quarrelled him much more
for having preached to him, and having baptized him. Peter's apology argues
their speech to have been most bent against that; for in the conclusion there,
ver. 15, he thus speaks, 'As I began to preach, the Holy Ghost fell on them;
and I remembered the words of the Lord,' about baptism, &c. 'But forasmuch
as God gave them the like gift, what was I, that I could withstand God?'
namely, in this baptizing them; thereby also showing his former averseness and
unsatisfaction to such an act, to have been such as theirs now was. Yea,
3.
This was commonly received and taken for granted principles amongst all
professors of Christ that were Jews in those first times. You know, saith Peter
to those Jews, ver. 10, how it is unlawful, appealing to the common maxim that
had obtained amongst them to that very hour. And,
4. Hereupon you read of
a shyness in the first Christian Jews to preach the gospel to any but such as
were of their own nation, or proselytes circumcised and submitted to Moses's
law, who were all one, in their esteem, as Jews; as appears by the practice of
those of the first at Jerusalem, who had been scattered from Jerusalem, ver. 8,
who though they carried such a fire of zeal in their bosoms, to seek to convert
others to the faith of Christ, yet carrying withal along with them these common
principles of their nation and religion, they were damped and restrained in
their spirits thereunto ; for as they travelled through heathen countries, it
is with a certainty recorded, that they preached the word to none but to Jews
only, so Acts xi. 29; that is, either Jews by birth or race, who were then and
long afore dispersed over all nations, as Acts ii. 5 shews, or such proselytes
which were to them as Jews, as was said. They perhaps, as some conjecture,
understand Christ's commission to preach the gospel to all nations, to have
been still intended of the Jewish nation, or proselytes, as were in those times
dispersed throughout all nations, as in Acts ii. appears; and so still
compliant and consistent with those Jewish principles, not conversing with any
other nations, whom they accounted unclean.
Now this being the condition
wherein things stood in that first church of Christians, and these their
apprehensions, either their judgments must be cleared of these obstructions, or
the gospel would not have run and flowed forth through these channels unto any
of the Gentiles; and yet the prophecies in the Old Testament, and God's
ordinations were fixed and peremptory, that the gospel was to go forth from
Zion ; and these very Christian Jews were to be the very instruments of
propagating of it. What, shall these all be frustrate, and Christ lose his
spouse through these men's scruples? No verily. This other part thereof of this
story, namely, how this first wall of partition the text speaks of, mouldered
by degrees, and in the end was laid flat, and an highway paved throngh the
hearts of these Jews from Jerusalem to Assyria; this was a great work, and it
is to be marvellous in our eyes. And the observation of it may support our
faith (which is the end of my relating it) under the like slow-paced, gradual,
yet sure proceedings of our God, towards the effecting of that union among the
saints in our time
The first step (though but a small one to what after
followed) was conversion of the Samaritans (the first sort of those Gentiles in
that short scheme made mention of), a mongrel between Jews and Gentiles, yet
inhabitants of the holy land, circumcised, and owning the law of Moses, so they
were Jews in profession. Concerning those, it was a while a matter of
difficulty unto me (as it hath been to other writers) how it came to pass that
these Samaritans, being hated above all nations by the Jews - as the speech of
that woman to Christ shews, 'How is it that thou being a Jew askest drink of me
that am a Samaritan? for the Jews have no dealings with the Samaritans ' - how,
I say, it should come to pass, that these Christian Jews, Peter, and the rest,
should without any hesitation or scruple, or new extraordinary revelation about
them, so freely converse with, preach to, and baptize these Samaritans; as in
Acts viii. we read. Philip broke in first, then Peter also (who yet himself did
still scruple) doing the like; - John laid on hands, and they received the Holy
Ghost. The differen upon search, I found to lie partly in a more special
warrant and command given them by our Lord himself concerning these Samaritans,
which apostles had more easily understood him in, than in that concerning the
Gentiles, having also his own practice to confirm them in it.
(1.) This
command. He had at his ascension said, Acts i. 8, 'You shall be witnesses to me
both in Jerusalem and all Judea, and in Samaria, the utmost parts of the
earth;' which latter part of their commission was perhaps more ambiguous to
them, for they might still have understood it of Jews only, that were then
spread in all nations; but Samaria was expressly named. And further, this was
the recalling of a prohibition given by Christ, Mat. x. 5.
(2.) They might
also perhaps consider and understand from his own practice and peculiar
prediction in his life, a special design to Samaria, being a harvest ripe for
them to thrust their sickles into, after that Judea should be converted. For
his practice. Himself had converted a Samaritan woman, yea, and her
fellow-citizens also, and abode two days with them. John iv., where, whilst he
was upon the place, he measured out quartered forth that country, and the
inhabitants thereof, for his own harvest. And by having had in those first
fruits, he thereby had consecrated the rest of the same standing to be reaped
into his garner with the fruits other upon his ascension; concerning which, he
therefore then renewed commission a second time.
(3.) But that which did
further facilitate the apostles' preaching to Samaritans, and gave them liberty
to have compassion on these, with this difference from other Gentiles, was
indeed the different condition of their persons from other pure Gentiles; for
the Samaritans were, though the most of them their original Gentiles, yet
circumcised all, receiving and acknowledging five books of Moses, expecting the
Messias, John iv. Yea many of the seed of Abraham remained mingled among them,
without known distinction by genalogies, that is, of the ten tribes, it being
their country, and were all now alike inhabitants of the same promised land;
and in all these respects as immediately capable of the preaching of the
apostles as were the inhabitants of Galilee, where Christ himself spent the
most of his ministry. For the inhabitants of Galilee and Capernaum were the
posterity of those Gentiles brought in by Salmanassar, mingled with some
remainders of the old inhabiters of the seed of Abraham, even as well as those
of Samaria were; and in these respects they were distinguished from other
common Gentiles at large by Christ himself, in that caution (as I may call it,
rather than a prohibition) given in his lifetime, and for that time, namely
Mat. x. 5, 'Go not into the way of the Gentiles, and into any city of the
Samaritans enter not, but go rather to the lost sheep of Israel ;' where he
distinguishes Samaritans from Gentiles, and prohibits them only with the
rather, the reason of that prohibition or caution having been, that the gospel
was first in order to be thoroughly preached unto the pure Jews. And seeing
that for that small space, until his ascension, they had enough to do to go
over and preach it in the region of Judea, so as if they then should have
stepped into the cities of Samaria, they should not have accomplished that work
designed; therefore rather, says he, confine yourselves for the present to
Judea. In that new enlarged commission, Acts i. 8, wherein he more particularly
sets forth the course of the gospel's progress, he mentions Samaria still next
after Judea, but with a manifest distinction from all other Gentiles afar off,
when he calls the rest the ends of the earth. Yea, and this difference was
manifestly acknowledged by the rigidest Jew, then turned Christian. For though
they contended with Peter for going in to Cornelius, yet they murmur not, no
not so much as mention his going in to the Samaritans, nor doth he give any
account of it to them. Nay, it was warranted by his fellow-apostle before he
went, Acts viii. 14; so then this of preaching the gospel, and conversing with
Samaritans, was an exception grounded upon a special reason, from the
difference between them and Gentiles, universally acknowledged by the Christian
Jews.
And as for that enmity and estrangement of the common Jew from the
Samaritan before mentioned, it lay rather in malice in their wills, not in any
express prohibition that their law gave them; which distance from these
Samaritans, a zeal for the conversion of souls, soon struck off in these new
converted Christian Jews. Well but for all this, that so open a door wan set
open into Samsria and the regions thereof, yet still they durst not go a step
further, to baptize, or similarly converse with any supposed pure Gentile,
though proselytes to the true God, if they were not circumcised, and subscribed
not themselves to the ceremonial law; for notwithstanding this successful
inroad into Samaria, which is recorded chap. viii. of the Acts, we find Peter
and all his fellows with him still at a stand, chap. x., to go in unto
Cornelius (though he was such a proselyte as was just, holy, and feared God),
merely because uncircumcised; and that is the true account why, notwithstanding
the conversion of Samaria, which was in order before that of Cornelius, that
that is made the first instance of the Gentiles' conversion to the faith of
Christ by two apostles, Peter and James,-Acts xv; Says James, ver. 14, 15,
'Simon hath declared, how first' (so the words are) 'God did visit the
Gentiles, to take out of them a people for his name.' Now how or what manner of
declaration had Peter made, which James refers us to, you had in the verses
foregoing. 'Brethren, you know how,' & 'from the first days' or early days,
namely, of the preaching of the gospel, 'God made choice among us, that the
Gentiles by my mouth should hear the word of the gospel, and believe, God
bearing them witness, by giving them the Holy Ghost.' These Gentiles he insists
on as the first converted, were manifestly Cornelius and those with him, and
not the Samaritans, who had first believed through Philip's preaching, and not
first by Peter's; and Peter appealing to the cognisance of many now present at
that meeting, says, 'Brethren, you know how;' and refers both to those that
were eye and ear witnesses, and present at Cornelius's house, and Peter's
sermon there made, as likewise to whom he had faithfully given the narration,
and who had rested thereon satisfied, chap. xi., at both of which some were
present.
I come therefore (where this hath brought to) to a second branch
of this story; and that is, to show how this wall of distance and separation
from all the nations was removed out of the way; by what means this great
sluice of enmity was pulled up, that stopped the current and overflow of the
gospel to the rest of the world. And of this, that last instance of Cornelius's
conversion gives a full and particular account; and you shall now behold all
and every of the same persons that you have seen scrupled and bound up to this,
brought now in and unbound, and abundantly satisfied therein, (which was a
marvellous work of God), 1st Peter; 2dly, then his fellows; 3dly, those Jews
that had been scattered, (chap. viii., and preached the gospel only to the Jews
');and, 4thly, the generality of the converted Jews.
1. I shall begin first
with Peter, the great wheel and engine that brought all the others.
After
Peter had finished his journey through Samaria and the villages thereof, and so
returned, Acts viii. 25, unto Jerusalem, we find him to take indeed another
progress into Palestine, to Lydda and Joppa, but so as to converse with Jews
only, and visit in those citiesthose brethren of the Jewish nation that had
believed. Thus Acts ix. 82. And we find him (or Christ's Spirit rather takes
him) at one Simon's house, a Jew, as his name gives evidence, for at none
other's durst he as yet lie or abide; and thereupon a vision befalls him. And
the interpretation of it, with a cornmand to go unto Cornelius, which gave him
such ample satisfaction, as everlastingly silenced all scruple in him. And to
this end, that now at once this door of faith might be set open wide enough,
without any more distinction or qualification of persons, and difference of
Gentile from Gentile, proselytes of this sort or the other, and make the way
alike for the bringing in of all alike, whether they were legally pure or
impure, clean or unclean, the grossest idolaters as well as any other; God
therefore made the rule and commission large enough, and seals the warrant of
it with a vision from heaven, the mystery of which held forth this great
latitude, chap. x. A sheet from heaven is let down, having four corners
fastened t the several quarters of heaven, wherein were all manner of
four-footed beasts, wild beasts, creeping things, serpents, and fowls of the
air, whereof many were pronounced unclean; yea, by the law of commandments
given the Jews, many of them were abhorrent even to nature, as toads, and were
now declared purified: ver. 15, 'What God hath cleansed, call not that common.'
And these beasts of all sorts signified men of all sorts, evet Gentiles of all
nations, professions whatever, though never so venomous. Thus Peter applies it,
ver. 28, 'God hath shewed me' (it was God's own interpretation of it) 'that I
should not call any man common or unclean;' that is, in respect of that outward
ceremonial impurity, such as by that law had been in fine both in meats and in
beasts, and parallelly in men. For now God had taken that away; and by that
sheet, in which all, both clean and unclean, were met, was signified the
universal catholic church of the New Testament, which was let down from heaven,
Gal. iv. 26, and to be taken into heaven, as that sheet in the vision was, in
which are all sorts gathered, all things in earth, Eph. 1. 10, Jews and
Gentiles; and yet from all the four corners of heaven, to which this sheet was
knit, importing their gathering to be from East, West, North, and South, to sit
down with Abraham and his children. Upon this vision, and the circumstances
that accompanied it (which often confirm the mind of God unto us), as that
messengers should be knocking at the door the while to bring news of another
vision made to Cornelius to send for him, Peter hereupon professeth the
greatest conviction: chap. x. 84, 'Of a truth I perceive that God is no
respecter of persons: but in every nation he that feareth him, and worketh
righteousness, is accepted with him.' He speaks as a man, either whose judgment
was now altered, or but now fully convinced and determined of that which he had
but an inkling of before: I have it, I apprehend it, and take it in.
Although he had taken in the inkling of it afore, yet as it falls out in a
new degree of spiritual knowledge, especially in a matter wherein the mind was
anything wavering, but is now confirmed therein, so Peter here professeth as
but now to take in the apprehension of it, as the word I apprehend it, or I
take it in. And 'of a truth,' notes not out only the infallibility and
certainty of light now came in, causing him to apprehend it as a certain truth,
but that now he had experimentally seen the truth of it. Indeed, that speech
argues that the Jews, yea, Peter himself, had formerly been so rigid in their
judgments about such kind of proselytes as submitted not to Moses's law, that
they questioned whether they were such as God did save. The like argues that
speech of those disciples, Acts xi. 18, 'Then hath God also to the Gentiles
granted repentance unto life.' And though they had repented, yet it would seem
they doubted whether unto life or no. And so ho goes on to enlarge upon this,
and to give a further account of his satisfaction in it: 'I perceive now,' says
he, 'that this was indeed the word' (or message, and so part of the gospel
itself) 'which God sent to the children of Israel, preaching peace by Jesus
Christ, Lord of all.' The Spirit of God was promised to bring all things
seasonably to the memories and understandings of the apostles by Christ, but
not understood, which had been by him spoken afore, which promise was eminently
fulfilled in this passage of Peter's. For now he understood that embassy of
peace on earth, good will to men, spoken of as the consequent of Christ coming
into the world, to concern all nations. He remembered also the many speeches
which Christ himself had uttered when preaching this he spake of the calling of
the Gentiles, Mat. viii. 11, 12 and John xii. 82, and how all were to be
gathered into one and the same fold, John x., and so the enmity to be removed.
And Peter annexeth this reason of confirmation to it, 'he is Lord of all,' that
is, of Gentile as well as the Jew indifferently; and now I fully remember
(thought he) how when Christ went to heaven he saith, 'All power is committed
to me both in heaven and in earth;' and how, as an inference from it, he added,
'Go ye therefore, and teach all nations,' the intent and evidence whereof he
had now seen. And Peter further tells us, how a cloud of testimonies came into
his mind from all the prophets, which afore he understood not so clearly,
confirming to him this truth; it being God's manner to second extraordinary
visions with testimonies of his word coincident therewith. Thus, ver. 43, 'To
him give all the prophets witness,' as to be the Messiah promised to the Jews;
so to the great proclamation concerning him, that 'whosoever believeth on him
shall receive remission of sins.' By those words, 'whoever believes,' he
understood and intends the general pardon now proclaimed under the gospel to
Gentiles as well as Jews. As it is the brief sum and substance of the prophet's
predictions in this point, so it fell out to be this very promise which Peter
out of Joel ii. 32 had been harping at in his first sermon to the Jews, Acts
ii.; which he had interpreted to concern as well the Gentiles that were 'afar
off' as the Jews and their children. But he then was himself 'afar off' from
the clear and distinct apprehension of it, yet groped at it as in the dark; but
now he hath a full, clear, distinct overcoming light brought into his soul
about it, as often on the sudden there useth to be unto us about things wherein
we had but confused notions we minded or heeded not. A general notion he had of
this thing then ; but now all the prophets, that is, such that were of the Old
Testament-come in distinctly to his mind, with their several verdicts and
testimonies hereunto. He had a sudden view and thorough light, which ran
through them all as to this great point; and such a view the Spirit often gives
us in things we considered not afore.
And unto this general sum and
substance of the gospel concerning tho Gentiles' calling, drawn out of the
prophets by Peter, did the like speeches and quotations of Paul fall in, and
give their express suffrage and consent. Rom. 11, where, being upon the same
argument Peter is upon here, he speaks in the very same language that Peter
here doth. I need but read the words; 'For the Scripture says, Whosoever shall
believe in him shall not be ashamed. For there is no difference between the Jew
and the Gentile; for the same Lord over all is rich unto all that call upon
him;' and then quotes the words of Joel, which to this purpose Peter also had
done, 'Whosoever shall call upon the name of the Lord shall be saved.' And that
I may bring all this same to my text, the very next words do hold a
correspondence with, and explain those other passages of Peter's sermons as
directed to this scope, and each give light to the other. Peter he says, 'This
is the word which God sent unto the children of Israel, preaching peace by
Jesus Christ, who is Lord of all.' In answer thereto, here Paul says of Christ,
'He came and preached peace to you.' What! did Christ ever preach to the
Ephesians? No. Those words can have no better comment than the words of Peter,
namely, that Christ, in many of his sermons, though delivered only to the
children of Israel, yet proclaimed himself the universal peace between Jew and
Gentile; and there what follows but an answer to, and confirmation of, that
other passage mentioned in Peter's first sermon, to one and the same effect? He
came and preached peace to them that were afar off, the Gentiles, and to them
that were nigh, the Jews. Peter's words are, 'The promise to you (Jews) and to
them afar off.' So then, you see Peter now fully gained and won to a
reconciliation with the Gentiles.
Then 2. For the rest of the Jews with
him, they came over to the same mind; for when, in the 44th verse, they saw the
Holy Ghost fall on these uncircumcised Gentiles, as formerly he had done on the
Jews, it is said, - ver. 45, that 'they of the circumcision which believed were
also nigh,' even as many of them as came with Peter, and were so far convinced
themselves, that at Peter's command they baptized them, ver. 48, which they
would never else have done. Therefore those other Jews, who, as you heard out
of chap. xi, contended with Peter about this fact, they also, when they had
heard a narrative of all these things from Peter's mouth, confirmed by the
testimony of them that were with him, even at the first they were so far won
upon as they held their peace. Their mouths were stopped; but not only so, but
there they glorified God, which argues not their judgments only, but their
hearts, rejoicing that God had added the Gentiles to make one body to himself
with them; and they set down this as a final conclumon and determination (as to
their judgments) of this controversy for ever. 'Then hath God also granted unto
the Gentiles repentance unto life,' which afore they doubted, as was observed.
3. For those other Jews that had been dispersed into several countries
afore this fell out, and had, as they went along, scrupulously preached unto
Jews only; they also were in the end fetched about to preach unto the Gentiles;
yea, and the set scope of the ensuing part of that llth chapter is to give a
narration thereof, on purpose subjoining that story of theirs next this of
Peter's cpncerning Cornelius and the Gentiles, as being both one continued woof
of the same thread, namely, a continuation of the account how the gospel was
propagated unto the Gentiles by other disciples as well as by Peter, the Holy
Ghost industriously setting these things together in one view, because this
work was the greatest thing done in the world since Christ's ascension, and of
the highest concernment. And that these other Jews did preach freely to the
Gentiles, the next words shew, ver. 19, 20, 21, 'Now they that were scattered
abroad, upon the persecution that arose about Stephen, travelled as far as
Phenice, and Cyprus, and Antioch, preaching the word to Jews only. And some of
them were men of Cyprus and Cyrene, which, when they were come to Antioch,
spake unto the Grecians, preaching the Lord Jesus. And the hand of the Lord was
with them: and a great number believed, and turned to the Lord.'
There hath
been a question among some interpreters, whether these Grecians to whom these
Jews preached were of Grecian birth and race, or Jews by race, but living among
the Gentiles, which, making use of the Greek translation in their synagogues,
were called Grecising Jews (the word there used), and which was commonly given
to such Jews as live among the Greeks. But it is evident, as Beza long ago, and
Capel, and others since, have observed from the contexture of the 19th and 20th
verses, that they were Gentiles, Grecians by race, and not Jews (though perhaps
proselytes, such as Cornelius was; as those Grecians, Acts xvii. 4, also were);
for Luke here having immediately afore related how those of the dispersion had
preached the word to none but Jews only (ver. 19), he doth then by way of
exception hereunto add, ver. 20, but there were some of them, &c., namely,
of that company of the dispersion, that preached it to Grecians that were
Gentiles. The opposition clearly carries it; so accordingly in the manuscript
copy sent by Cyril, that worthy patriarch of Constantinople, to king Charles
I., they are expressly called (as it is here translated) Grecians - by birth
and extraction. And to set out this work the more, which the Holy Ghost's eye
was so intent upon, he adds, 'And the hand of the Lord was with them: and a
great number believed, and turned unto the Lord;' ver. 21, a great number,
namely of that sort of Grecians whom they set themselves to preach unto.
And so that first part of the relation, how for a long time all of them
generally had preached but to Jews only, comes in to make way, and give
illustration to the latter part, namely, that yet at last some of them (that
had been then narrow) were set at liberty, and altered their practice therein,
and after Peter's example, did preach to the Gentiles also, as he had done; and
therefore it is that this relation of what became of those dispersed (whose
dispersion is recorded, chap. viii., at the beginning) was deferred until now,
and then subjoined presently after that of Peter and the Jews fully ended,
because it was a story of the same sort and to the same pose with the other, a
continuation of the conversion of the Gentiles; and how this Jewish narrow
spirit, though it had for a while everywhere hindered, yet was still as fast
removed in those places, as well as at Jerusalem and he sews both together as
pieces of the same cloth, yea, and doth it perhaps to insinuate, how that the
noise of this faith of Peter's, together with the Jews' satisfaction about it,
arriving at the ears of these Jews that were travelling abroad, was the
occasion of this sudden and strange alteration of judgment and practice in
them, which news overtook them not till they came to Antioch. For we read, Acts
xv. 2, that in Phenice, which was one of the regions these had travelled
through afore they came to Antioch, the conversion of the Gentiles was but news
to them a good while after this, the reason whereof may be, that there was a
quicker intercourse betwixt Jerusalem and Antioch, being two greater cities,
than Phenice and Jerusalem; which appears from what follows in the next words,
that the news of what was now done at Antioch went back again as fast to
Jerusalem, before it came to these other places. 'Then tidings of these things
coming to the ears of the church which was at Jerusalem, they sent forth
Barnabas as far as Antioch,' to shew their approbation of, and zeal to
prosecute this happy beginning among the Gentiles, whose success also in this
new work among these Gentiles the Holy Ghost records; for when he was come,
ver. 23, 24, he both encouraged those already converted, and added - now a full
and open trade of gaining Gentiles' souls, that had been as contrabanded
merchandise afore; and factors were sent on purpose from the Jews themselves
about it; and this holy commerce was set open in the world, and so an union of
Jew and Gentile into one new man hereby effected and procured.
I have
insisted the longer hereon, because the only work of wonder set forth in these
passages is, and hath been usually understood to have been, another than simply
the story of the enlargement of the church, in conversion of new souls to
Christ, and spreading the gospel in those first times ; - whereas the Holy
Ghost's principal design was to show how the Gentiles' conversion was laid and
carried on, and so Jew and Gentile made one new man, which was the greatest (as
it was the first) work Christ hath done since he went to heaven; which Paul
having seen effected, had a special eye to it in the text, when he says, 'He
hath broken down the partition wall, and created both into one man in
himself.'
I have now mentioned one man (the great apostle Paul) whose part
in this great scene hath hitherto wholly been omitted. But if you inquire how
his spirit stood pointed upon his conversion to this conversing with, and
converting Gentiles, and how and when wrought thereunto, the return thereto is
wonderful. Christ's dealing with him in this particular was not as with the
other apostles, whom he instructed by degrees; but he was; together with his
own conversion, at the same instant converted thereunto. He took it in together
with that milk or seed of the word that begat him unto life; yea, so earnest
was Christ himself, he immediately converted him, and zealous in this point,
that he feels his commission to teach the Gentiles with the first news of his
own salvation. And truths that are impressed upon our souls, at or upon our
first conversion, are of the greatest moment to us, and have the deepest stamp,
and are never worn, out; and duties which are then set on, we ever after do or
ought most to mind, as being conditions which God designed us to and converted
us.
Here Paul himself tells the story, Acts ii. 15, 'The Lord said to
Ananias' (whom he employed first to bring the glad tidings of salvation unto
Paul), 'Go thy way,' and tell him; 'he is a chosen vessel to me, to bear my
name before the Gentiles, and kings, and the children of Israel.' The children
of Israel (you see) do in Paul's commission come in in the rear, but the
Gentiles are the first in his commission; and the very same did God speak as
expressly to him by revelation, as Paul relates it, Gal. i. Yea, and if you
observe the set and full scope of that relation of his conversion in that
place, it is evident to be on purpose to clear this very thing (which he makes
the argument in the first part of that epistle), namely, how the Gentiles were
admitted into the fellowship of the gospel, without any subjection of theirs to
the Jewish ceremonies; and that he accordingly had had a revelation from the
first of his conversion, to go and preach the gospel upon such terms first to
the Gentiles; and a great part of that chapter is taken up with the narration
of the strange workings about of his spirit to this point of the compass, to
which it had stood clean contrary afore, as much as any other Jew whatever; as
that singular passage in the narra tive of his first conversion sbews. 'You
have heard of my conversation in times past,' says he, 'in the Jewish religion,
being more exceedingly zealous of the traditions of my fathers,' whereof this
was one, and the most deeply rooted; 'but when it pleased God to reveal his Son
in me;' for what work? 'that I might preach him among the heathen: and
immediately' (for thus soon was he instructed in the main article of his
commission), 'I conferred not with flesh and blood;' I went with so full a
conviction of this new truth revealed to me, as that I would not so much as ask
counsel of any man else; and then, whither did the Spirit carry him? Straight
into Arabia, who were the world of heathens, Ishmael's seed and posterity,
whose hands, as in Genesis, were 'against every man, and every man against
them' (like the wild Irish), of all the most barbarous; and he fell first
a-preaching unto them, without scruple or regard at all had to any Jewish
tradition, or to any Jew; and as his first conversion had thus taught him this,
so he accordingly bears this written in his style, and title, and glories in
it, 'The apostle, doctor, and teacher of the Gentiles.'
I have but one
thing more to add, the universal joy and acclamations that were in the whole
church of God, at the addition and first rearing of this new and greatest part
of God's house, the Gentiles; and this both in Jews and others, which in all
places they were generally filled withal, which the Holy Ghost in the end of
every of these stories takes notice of, and is as the Epiphonema. There
was never such joy on earth as then upon all occasions; never such joy in
heaven as upon Christ's nativity, when the angels sang, 'Glory to,' &e.
For, first, those Jews who had withstood Peter, chap. xi., they sing a Glory to
God on high upon it, as the angels did upon Christ's nativity, chap. xi. 18,
'They glorified God, saying, Then hath God also to the Gentiles granted
repentance unto life.' Then again, when the Gentiles at Antioch were converttd,
the news came instantly to Jerusalem; and they out of an earnest desire to know
the truth of it, and to forward the work, sent Barnabas, who, when he came and
saw the grace of God, Oh, how glad was he! The Holy Ghost could not but relate
it; 'He was glad, and exhorted them all,' says the text. Then Barnabas searches
out Paul, and in the end meets him; and they were well met, being alike
spirited to this work; and they are sent out, chap. xiii., to the conversion of
new regions of the Gentiles. And this is the joyful account o that whole
journey; chap. xiv. 27, 'They rehearsed all that God had done with them, and
how God had opened the door of faith unto the Gentiles.' Then again, chap. xv.
ver. 8, 4, going from thence to Jerusalem, and passing through Phoenicia and
Samaria, what news was it they carried which their hearts were big with? Even
this, 'Declaring the conversion of the Gentiles; and they caused great joy to
all the brethren,' even those that were Jews.
THE END
From Vol. 5 of
Works.