the church, as pastors of it, of binding and loosing, of remitting and retaining sins, or the power of the keys; as the texts below fully shew. And therefore, their pretence that the apostles were made foundations of the church in a different manner, that is, St. Peter as the ordinary pastor, and the rest only as ambassadors, is contrary to Scripture; and whatsoever our Saviour intended by that figurative expression, this is certain, that the rock, or real foundation, on which the Christian church is built, or the chief corner stone, is, according to St. Peter's confession, Jesus Christ. But the first person instrumental in building on this foundation was St. Peter, first among the Jews, then among the Gentiles. This matter of fact may explain our Saviour's promise to Peter, even supposing he means, by this rock, the person of Peter; but no superiority or power, or any jurisdiction over the rest of the apostles, or the whole Christian church, can be hence inferred; much less the succession of the Bishops of Rome in such an authority, any more than of those of Antioch, or any other place where St. Peter preached or resided. f It is also evident, that the other apostles did not, either from these words of Christ to Peter, or from any other cause, acknowledge any superior power in St. Peter; but acted without difference of respect or regard to him, more than to each other; as appears particularly in the case concerning the Gentile converts' obligation to the Mosaical laws. So far were the Christians from appealing to St. Peter, as the judge in such cases, that they sent to the apo Eph. ii. 20. Rev. xxi. 14. Matt. xxviii. 16, &c. John xx. 23. Eph. ii. 20. Which is the rock many of the ancient fathers mean. Forbesius Instructiones, Hist. Theol. 1. xv. c. 7, 8, 9. d Acts ii. 14, 38, 41. e Acts x. 44, &c. f Casaubon. Exercit. 15. ann. 33. num. 17. §. 14. p. 366, &c. Camerarius apuď Pool. Hammond and Whitby in Matt. xvi. 18. g Acts XV. stles and elders in general", among whom the case was discussed, and at length determined; not by Peter, but James; Wherefore my sentence is, &c.1 upon which it pleased (not Peter only, or as principal, but) the apostles and elders, to send chosen men to Antioch, with their resolution. Peter is indeed called the first, in reckoning up the twelve apostles'; that is, in order, not dignity, or power: and the natural fervour and eagerness of his temper occasioned that his forwardness in speaking". Lastly, The plain matter of fact is this: the supremacy of the Pope, which the Church of Rome now challenges, was unknown for six hundred years, and then by degrees obtained in the Western church, not on the account of Christ's appointment, but the dignity of the church, and Bishop of Rome, which was the imperial city". Twelfthly, Those unhappy persons, who, being loth to quit their sinful pleasures, would fain comfort themselves, that so good a God will not punish them for ever for the sins of a short time, do befool and deceive themselves, in hoping to avoid what God has so solemnly threatened, and Christ has so mercifully forewarned them of, (as well as died to hinder,) the going away into everlasting punishment. Which is opposed there to the life eternal" of the righteous; and therefore is to be understood to be as truly eternal, the one as the other; and the threatening is altogether as positive as the promise". k Ver. 22. As for proportioning the time of punishment with that of the commission of the fact, what law is there h Ver. 2. i Ver. 19. 1 Matt. x. 2. m Casaubon, Exercit. 16. ann. 34. num. 64. §. 61. p. 519. n Irenæus, 1. iii. c. 3. et Not. Grabii ibid. Bishop Stillingfleet's Vindication of Archbishop Laud, part ii. ch. 6. §. 11, 12. Dr. Cave's Government of the Ancient Church, and Dr. Geddes's Tracts, vol. ii. • Εις κολασιν αιώνιον, εἰς Just. Martyr. Apol. 1. §. 12. et 66. et Trypho, ζωην αιωνιον. VOL. II. • Matt. xxv. 46. K which does not consider the nature and heinousness of the fact, not the longer or shorter space in which it was committed? God offers to our choice the joys of heaven, and that on condition of a gracious yoke, and a reasonable service; in which he is pleased to afford the assistance of his Spirit, and word, and sacraments; and the everlasting fire was prepared for the devil and his angels. So that if, after all means of salvation being afforded, any one should wilfully choose the devil's work, and unhappy share, the fault is in himself. As one short act of lust often ruins a man's health for his whole life, which is his ever in this world; and yet he cannot blame God for it, or expect he should deliver him by a miracle. Nor are we to separate the divine attributes of mercy and justice. In a word; since God has promised everlasting happiness on condition of our obedience, and has threatened everlasting punishment for the want of it; it seems to be his intention, that we should believe them both to be alike everlasting; and that we should make this use of the promise and threatening, viz. to consider, and endeavour how to escape the punishment, and enjoy the happiness. Which God grant. Thus much for the holy Gospels. CHAP. VIII. The Acts of the Apostles. THE next book of the New Testament is the Acts of the Apostles; which gives us an account of propagating the Christian faith and religion up and down the world, after Christ's ascension into heaven, by the apostles and their assistants. This book was also written by St. Luke, the same who was mentioned before to have written one of the Gospels, (which he calls The former treatise,) and who was a constant attendant of St. Paul, whose actions he chiefly describes, as being an eye-witness to most of them. This history, from the beginning, was received into the canon of holy Scripture, as appears from some of the most ancient fathers of the Church. For the better understanding this account in the Acts, of the first settlement of Christianity, we may make the following remarks. First remark. The employment of publishing the Gospel was in itself very difficult and hazardous. The apostles were wont not only to convert persons of all countries and religions, but directly to oppose those opinions and practices, which the whole world, both of Jews and Gentiles, had for many ages been educated in, and with the greatest obstinacy received, and been accustomed to. They were now to cry down the necessity of the ceremonial observations of the Jews, as being only shadows of Christ the substance; and to change the customs which Moses delivered to them, and which they and their forefathers for so many generations had received, and were so zealously concerned for. They were also to oppose the Heathens, who were hardened in their errors and debauches, and even thought their gods were more honoured by their sensualityd. Being thus to contest with the strong prejudices and passions of all sorts of men, they had need of being endued with power from on high; as we shall find they were, in the sequel of this history; which, if they had not been well assured of, it is not con Ibid. d As in a Irenæus, 1. iii. cap. 14. Dr. Mill's Prolegom, p. 13, 14. Dr. Whitby's Preface to the Acts, about the end. See Acts vi, 13, 14. xxi. 20, 21. and xxii. 22, 23. the solemnities of Cybele, Bacchus, Venus, &c. ceivable they should have attempted to preach the Gospel. Second remark. At the time of publishing the Gospel, the whole world was drowned in impiety, and fallen into all manner of abominable sins. The Heathens were all very sensible of their danger on this account witness the sacrifices, wherewith they hoped to have appeased their angry deities. The Jews had sacrifices for sins of ignorance, and smaller transgressions; but the greater sins, as idolatry, murder, adultery, &c. were punished by death; and there was no provision made in the law to save such sinners, Besides, their legal sacrifices were only types and shadows of some more effectual one that was to come. This being the state of the world, the apostles had a commission, with full power to invite all into the Christian church; that on condition of faith in Christ, repentance, and reformation for the future, they might be baptized, and made members thereof, and obtain remission of sins, in all cases whatsoever. Sof, Be it known unto you, men and brethren, that through this man is preached unto you the forgiveness of sins and by him, all that believe are justified from all things, from which ye could not be justified by the law of Moses. But they were also to declare, that howsoever God was pleased to wink at the former times of ignorance; yet now, since he hath given assurance to all men that Christ is the Saviour, he will be their Judge, in that he hath raised him from the dead; he hath, on their peril, commanded all men every where to repents. Third remark. The obstinacy of the Jews, and their unbelief, were very much aggravated after Christ's resurrection, and his mission of the Holy Ghost. Those prejudices, which their whole nation Numb. xxxv. 31. Levit. xx. 10. Chap. xvii. 30, &c. Acts xiii. 38, 39, |