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grievously harassed, and hardly used by the Jewish council or rulers: which was the more so, because of the weakness of Pilate's government, for some time before he was dismissed from the province. And afterwards, about the time of his removal, Stephen was stoned, and a great persecution began: which, as I apprehend, continued from the beginning of the year 36, to the beginning of the year 40, when the churches had rest of which rest, undoubtedly, the apostles made good use. St. Luke's words are : "Then had the churches rest throughout Judea, and Galilee, and Samaria, and were edified, and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied," ch. ix. 31. After which follows an account of Peter's passing throughout all quarters, his going to Lydda, and there healing Eneas, then to Joppa, where he raised Tabitha: and from thence to Cæsarea, and there preaching to Cornelius, and his company and of some other matters, reaching to ch. xi. 26. How long that rest, or peace and tranquillity continued, in all its fulness, we cannot say exactly perhaps it lasted a year, or more. And it is not unlikely, that in that space of time other apostles, beside Peter, travelled in Judea, and the several parts of it, preaching the gospel, and confirming the disciples. But upon Herod Agrippa being made king of all Judea by Claudius in the year 41, that peace would be abated, if not interrupted. From the beginning of his reign, especially from his arrival in Judea, and during the remainder of it, the disciples must have been under many difficulties, and discouragements, prince and people being of one mind. And toward the end of his reign be became an open and violent persecutor, till Divine Providence smote him that he died. After his death Judea came to be in the hands of

Roman procurators, Cuspius Fadus, Tiberius Alexander, Cumanus, Felix, Festus: when, probably, the disciples of Jesus had for several years together more liberty than they had had at any time since the resurrection of Jesus, excepting the interval of rest and tranquillity, before taken notice of. For those governors or procurators had no orders from the Roman emperor to persecute or disturb any Jews. And that those governors were not disposed to disturb the christians, may be argued from the treatment given to Paul by Felix, and Festus, and the officers under them. Now therefore from the year 44, to the time of the council in 49, or 50, and afterwards, the apostles went on fulfilling their ministry. All of them, as I apprehend, stayed in Judea, till the time of the council: soon after which some did,

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probably, go abroad. However, several of them might stay there a good while longer, and not remove, till a little before the commencement of the Jewish war in 66.

6. We may now perceive the benefit of the early choice and call of Paul to be an apostle. Who having been several years employed and exercised in preaching to Jews in Judea, and out of it, was ready to preach to Gentiles likewise, as soon as a door was opened for applying to them at Antioch, and other places: as there was, after Peter had received Cornelius at Cæsarea: whilst it was not as yet fit for any of the twelve apostles to leave the land of Israel.

7. We now obtain some assistance for interpreting those expressions of Paul, Gal. ii. 7, 8, 9. "When they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was committed unto Peter. For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles. And they gave unto me and Barnabas the right hands of fellowship, that we should go unto the heathen, and they unto the circumcision." And Rom. xi. 13," inasmuch as I am the apostle of the Gentiles, I magnify mine office." Those expressions cannot be intended to signify that Paul was apostle of the Gentiles only, and exclusive of the Jews: or that Peter, and the other of the twelve, were apostles of the circumcision only, exclusive of the Gentiles. For an apostle is a teacher or master of the whole world. They were appointed to be so by Christ: nor could their commission be limited by any compact among themselves. Our Lord's commission given to his twelve apostles, is in Matthew to this purpose: " Go ye therefore and teach all nations," ch. xxviii. 19, and in Luke xxiv. 46, 47, " He said to them, that repentance and forgiveness of sins should be preached in his name among all nations, beginning at Jerusalem." And Acts i. 8, “ And ye shall be witnesses unto me in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." And Mark xvi. 15, " And he said unto them, Go ye into all the world, and preach the gospel to every creature." And ver. 20." And they went forth and preached every where." Of Paul, the Lord says in a vision to Ananias at Damascus: "He is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel," Acts ix. 5. And Paul says to king Agrippa: "I was not disobedient to the heavenly vision: but showed first unto them of Damascus, and at Jerusalem, and

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throughout all the coast of Judea, and then to the Gentiles, that they should repent, and turn to God," ch. xxvi. 19, 20. Moreover we know from the history of Paul's preaching recorded in the Acts, that he always first addressed himself to Jews, in all the places where he came, if there were any, and if they had there a synagogue.

It should be observed likewise, that Peter had actually preached to Gentiles in Judea, and was the first disciple of Jesus that did so. There is a particular account of it in the book of the Acts, ch. x. and xi. And himself takes notice of it in his speech at the council of Jerusalem, ch. xv 7.

The reason therefore why the gospel of the circumcision is said to have been committed unto Peter, and the other apostles with him, is, that for a good while their ministry was solely, or however very much, and chiefly employed among Jews in Judea: though afterwards they preached very freely to Gentiles in several parts of the world. And Paul is called the apostle of the Gentiles, and the gospel of the uncircumcision is said to have been committed unto him, because he got the start of all the rest in preaching to Gentiles, and had laboured among them for a good while in divers countries with great success, and had formed many churches in divers places: whilst they were still in Judea teaching Jews, and had made no addresses to Gentiles abroad in other countries.

It may be also implied in what St. Paul says in the epistle to the Galatians, that' several of the first twelve apostles intended to stay still somewhat longer in Judea. This they were the more willing to do, being fully satisfied with the preaching of Paul in foreign countries: insomuch that they encouraged him to proceed as he had begun.

8. Once more, we may now be reconciled to the supposition of the late date of the gospels. For they were not to be published till the doctrine concerning Jesus had been preached in divers parts, and many converts had been made, to whom they would be useful, for whom they would be needful, by whom they would be received with joy, be highly valued, frequently read, and often copied. Written

Alterum, quod ex dicto Pauli ad Galatas colligimus, illud est, Joannem etiam post discessum Pauli cum duobus collegis per aliquod temporis intervallum Hierosolymis, et in Judæâ substitisse. Gentium enim conversione Paulo et Barnabæ demandatâ, ipsi inter Judæos se operam porro locaturos declarant. Quæ etiam causa est, cur Joannis et sociorum in Actis Apostolicis vix mentio occurrat, quia, postquam primordia ecclesiæ christianæ inter Judæos memorata erant, nihil amplius videbatur addendum, nisi ut narretur, quomodo primitiæ Gentium essent introductæ. Lamp. Proleg. in Jo. 1. 1. cap. 3. sect. vii.

histories of Jesus could be little wanted by the Jewish believers in Judea, whilst all the apostles were still in that country, and there were also still living among them many sincere followers of Jesus, and eye-witnesses of his person and ministry. Very probably, therefore, there was written gospel till after the council at Jerusalem.

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Still there may be objections which should be stated and considered.

Obj. 1. It may be said: Was not the progress of the gospel by this means much retarded? I answer: No. And this objection, methinks, should be of little moment now, after all that has been said of the many advantages of the apostles' stay in Judea.

However, some considerations shall be here added to what has been already said. Though the apostles did not leave Judea themselves, they encouraged those who did, who preached the gospel abroad, whether to Jews or Gentiles. Of this there is an instance with regard to the church of Antioch, related, Acts xi. 19-22. And there may have been some other like instances. Moreover the apostles were very useful by their stay in Judea, as has been already shown. They made many converts among the Jews. During their stay in that country, if there was any measure of public liberty for the believers, the apostles would all, or most of them, be at Jerusalem, at the great feasts, to which there was a general resort of Jews from all countries. Here the inquisitive of that people would have an opportunity of conversing with the apostles: and if they were convinced, and persuaded by them, they would carry the doctrine of the gospel into the places of their usual residence, and propagate it there.

Obj. 2. But, if the apostles had attempted to make a long stay in Judea, it seems that they must have been all destroyed. I answer, that doubtless they met with many and great difficulties. What they were from the time of our Lord's ascension to the year 44, was briefly rehearsed just now. After that, for several years, as I apprehend, their difficulties would not be so great as they had been. Yea, during that space would be the best opportunity that ever they had to promote the interests of the gospel, as I said before. Fork the Jewish people had not the power of

Contra persuasum habeo, hoc emblema supponere, ecclesiam jam longo admodum tempore fuisse afflictam-ne jam dicam, non constare ex historiâ ecclesiæ, quinam illi sint Martyres, quorum sanguis, præter eum Stephani, et utriusque Jacobi de quorum altero ex Lucâ, altero ex Josepho liquet et Hegesippo, a Judæis fusus fuerit. Judæi enim, excepto brevi intervallo regni

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life and death in their own hands. And the Roman procurators were not disposed to give any men disturbance upon account of difference of opinion in religious matters. Finally, the apostles of Jesus Christ, we have reason to think, had an especial direction, and an especial protection. They, who were employed in teaching so important a doctrine, and were enabled to work miracles upon others for confirming it, may be reasonably supposed to have been the subjects of some wonderful interpositions of Providence. And it must be reckoned very probable, that affairs would be so overruled and influenced, as that these chosen men should be upheld and enabled to fulfil their ministry, and bear such a testimony to Jesus, as should be sufficient to lay a good foundation for the establishment of his church in the world, and leave all those of the Jewish people, who did not receive him as the Messiah, absolutely inexcusable.

CHAP. VII.

ST. MARK, EVANGELIST.

I. That the evangelist is the same as John Mark, and nephew to Barnabas. II. His history from the New Testament. III. From other writers. IV. Testimonies to his gospel, in ancient writers. V. Remarks upon them. VI. The time of writing his gospel, according to these ancient writers, and the sentiments of learned moderns. VII. Characters of time in the gospel itself. VIII. Observations upon this gospel.

I. IT is generally, or even universally, allowed, that Mark, mentioned, 1 Pet. v. 133, is the evangelist. But it has been doubted, whether he be the same as John Mark mentioned in the Acts, and some of St. Paul's epistles; and it appears from our collections out of ancient authors, that there were doubts about this in the minds of some in former times.

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Agrippa, rerum suarum non erant domini: et, licet in christianos pessime affecti fuerint, a præsidibus tamen Romanis prohibebantur pro lubitu in innocuos Jesu Christi discipulos sævire. Quæ enim junior Ananus tentavit in Jacobum fratrem Domini, et rivas έrepes, quosdam alios,' christianæ professionis homines, ut constat ex Josepho, Festo mortuo, et Albino adhuc in itinere agente, peracta sunt. Campeg. Vitring. in Apoc. cap. vi. ver. 12. sect. xxx. p. 303.

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