No More Learning

199 "Sed recidisset in merum ludibrium," but became a mere laughing-stock.
200 "Opponit Christum daemoni," he opposes Christ to the demon.
87
Acts 16:16-22
? ? 19. But when her masters. The same devil who of late did flatter Paul by the mouth of the maid, doth now drive her masters into fury, that they may put him to death; so that, having changed his coat, he doth now play a tragedy, who could not speed well before by his fair speech and flattery. And though the heat of zeal wherewith Paul was provoked to anger did raise the whirlwind of persecution, yet is he not therefore to be blamed; neither did it any whit repent Paul that he had wrought the miracle, so that he did wish that were undone which was done, because he knew full well through what motion he had driven the devil out of the maid. Whereby we are taught that we must not rashly condemn things which are well done, and that which is taken in hand at the commandment of God, though an unhappy success follow; because God doth then examine [test] the constancy of those which be his, until a more joyful and prosperous end drive away all sorrow. As touching the men, Luke expresseth the cause why they were so mad upon Paul; to wit, because their hope of filthy gain was gone. But though they were pricked forward with covetousness only to per- secute the Gospel and the ministers thereof; yet they pretend a fair color, that it grieveth them that the public state should be perverted, that their ancient laws should be broken, and peace troubled. So, though the enemies of Christ behave themselves wickedly and un- honestly, yet they always invent some cause for their sin. Yea, though their wicked desire appear plainly, yet, with an impudent withal. So at this day those Papists which are more zealous over their law, 201 have nothing else in their minds besides their gain and government. Let them swear and forswear by all their saints and sacrifices, that they are enforced only with a godly affection; yet the matter itself doth plainly show, that it is the coldness of their kitchens which maketh their zeal so hot, and that ambition is the fan 202 thereof. For they be either hungry dogs pricked forward with greediness, or furious lions breathing out nothing but cruelty.
20. These men trouble our city. This accusation was craftily composed to burden the servants of Christ. For on the one side they pretend the name of the Romans, than which nothing was more favorable; on the other, they purchase hatred, and bring them in contempt, by naming the Jews, which name was at that time infamous; for, as touching religion, the Romans were more like to any than to the Jewish nation. For it was lawful for a man which was a Roman to do sacrifice either in Asia or in Grecia, or in any other country where were idols and superstitions. I warrant you Satan did agree with himself very well, though he put on divers shapes, but that which was religion only, than which there was no other in the world, was counted among the Romans detestable. They frame a third accusation out of the crime of sedition; 203 for they pretend that the public peace is troubled by Paul and his
201 "Acerrimi zelotae legis suae," the fiercest zealots for their law.
202 "Flabellum," bellows.
203 "Tertiam calumniam ex crimine seditionis concinnant," they concoct a third calamny out of the charge
of sedition.
88
Acts 16:16-22
? ? Acts 16:16-22
? company. In like sort was Christ brought in contempt, 204 (Luke 23:5) and even at this day the Papists have no more plausible thing wherewith they may bring us to be hated, than when they cry that our doctrine tendeth to no other end but to confusion of all things. But we must valiantly contemn this filthy and false infamy as did Christ and Paul, until the Lord bring to light the malice of our enemies, and refute their impudence.
21. Ordinances which. They lean to a prejudice, lest the cause should come to be disputed; as the Papists deal with us at this day, this was decreed in a General Council; it is a more ancient and common opinion, than that is may be called in question; custom hath long time approved this; this hath been established by consent more than a thousand years ago. But to what end tend all these things, save only that they may rob the Word of God of all author- ity? They make boast of man's decrees, but in the mean season they leave no place at all for the laws of God. We may see only this place what force these prejudices ought to have. The laws of the Romans were excellent, but religion doth depend upon the Word of God alone. Therefore in this matter we must take great heed, that men being brough under, the authority of God alone do prevail, and that he make all things which in the world are excellent subject to him.
22. The multitude came together. When Luke declareth that there was great encourses of the people made, after that a few men of no reputation, to wit, such as did juggle and cozen to get gain, and whose filthiness was well known, had made some stir; he reacheth with what fury the world rageth against Christ. Foolishness and inconstancy are indeed common vices among all people, and almost continual, but the wonderful force of Satan doth therein betray itself, in that those who are in other matters modest and quiet, are for a matter of no importance in a heat, 205 and became companions of most vile persons, when the truth must be resisted. There was never a whit more modesty to be found in the judges themselves, if we consider what was their duty. For they ought, by their gravity, to have ap- peased the fury of the people, and to have set themselves stoutly against their violence, they ought to have aided and defended the guiltless; but they lay hands on them outrageously, and renting their garments, they command them to be stripped naked and whipt before they know the matter. Surely the malice of men is to be lamented; 206 whereby it came to pass, that almost all the judgment-seats of the world, which ought to have been sanctuaries of justice, have been polluted with the wicked and sacrilegious oppugning of the gospel.
Notwithstanding, the question is, why they were cast in prison, seeing that they were already punished, for the prison was ordained for the keeping of men? They used this kind of correction, until they might know more; and so we see the servants of Christ more sharply
? 204 "Odiose traductus fuit," was hatefully traduced.
205 "Repente effervent," suddenly effervesce, break out.
206 "Deploranda," desperate, deplorable.
89
Acts 16:16-22
? handled than adulterers, robbers, and other most vile persons. 207 Whereby appeareth more plainly that force of Satan in stirring up the minds of men, that they observe no show of judgment in persecuting the gospel. But though the godly be more hardly handled for de- fending the truth of Christ, than are the wicked for their wickedness; yet it goeth well with the godly, because they triumph gloriously before God and his angels in all injuries which they suffer. They suffer reproach and slander; but because they know that the marks of Christ are in greater price and more esteemed in heaven than the vain pomps of the earth, the more wickedly and reproachfully the world doth vex them, the greater cause have they to rejoice. For if profane writers did so honor Themistocles, that they preferred his prison before the seat and court of judges; how much more honorably must we think of the Son of God, whose cause is in hand so often as the faithful suffer persecution for the gospel? Therefore, though the Lord suffered Paul and Silas to be scourged and imprisoned by the wicked judges, yet he did not suffer them to be put to any shame, but that which turned to their greater renown. For seeing that those persecutions, which we must suffer for the testimony of the gospel, are remnants of the sufferings of Christ; like as our Prince turned the cross, which was accursed, into a triumphant [triumphal] chariot, so he shall, in like sort, adorn the prisons and gibbets of his, that they may there triumph over Satan and all the wicked.
Renting their garments. Because the old interpreter had truly translated this, it was evil done of Erasmus to change it, that the magistrates did rent their own garments. For this was Luke's meaning only, that the holy men were outrageously 208 beaten, the lawful order of judgment being neglected, and that they laid hands on them with such violence that their garments were rent. And this had been too far disagreeing with the custom of Romans, for the judges to cut [rend] their own garments publicly in the market-place; especially seeing the question was concerning an unknown religion, for which they did not greatly care; but I will not long stand about a plain matter.
? ? 207 "Et alios quosvis sceleratos," and villains of any description.
208 "Tumultuose," tumultuously.
90
Acts 16:23-28
? ? Acts 16:23-28
? 23. And when they had given them many stripes, they did cast them into prison, com- manding the keeper of the prison to keep them safe; 24. Who, seeing he had received such commandments, did put them in the inner prison, and made fast their feet in the stocks. 25. And at midnight Paul and Silas praying, did praise God; and those which lay bound heard them. 26. And suddenly there was a great earthquake, so that the foundations of the prison were shaken; and by and by all the doors were opened, and all their hands [chains] were loosed. 27. And when the keeper of the prison awaked, and saw all the prison doors open, drawing out his sword, he was about to slay himself, thinking that those which lay bound were fled. 28. And Paul cried with a loud voice, Do thyself no harm: for we be all here.
? ? ? 23. That he should keep them safe. Whereas the magistrates command that Paul and Silas should be kept so diligently, it was done to this end, that they might know more of the matter. For they had already beaten them with rods to appease the tumult. And this is that which I said of late, that the world doth rage with such blind fury against the ministers of the gospel, that it doth keep no mean in severity. But as it is very profitable for us, for ex- ample's sake, to know how uncourteously and uncomely the witnesses of Christ were enter- tained in times past; so it is no less profitable to know that which Luke addeth immediately concerning their fortitude and patience. For even when they lay bound with fetters, he saith that in prayer they lauded God, whereby it appeareth that neither the reproach with they suffered, nor the stripes which made their flesh smarter, nor the stink of the deep dungeon, nor the danger of death, which was hard at hand, could hinder them from giving thanks to the Lord joyfully and with glad hearts.
We must note this general rule, that we cannot pray as we ought, but we must also praise God. For though the desire to pray arise of the feeling of our want and miseries, and therefore it is, for the most part, joined with sorrow and carefulness; 209 yet the faithful must so bridle their affections, that they murmur not against God; so that the right form of prayer doth join two affections together, (to look too contrary,) [viz. ] carefulness and sorrow, by reason of the present necessity which doth keep us down, and joyfulness, by reason of the obedience whereby we submit ourselve to God, and by reason of the hope which, showing us the haven high at hand, doth refresh us even in the midst of shipwreck. Such a form doth Paul prescribe to us. Let your prayers (saith he) be made known to God with thanksgiving, (Philippians 4:6. ) But in this history we must note the circumstances. For though the pain of the stripes were grievous, though the prison were troublesome, though the danger were great, seeing
? 209 "Anxietate animi," anxiety of mind.
91
Acts 16:23-28
? that Paul and Silas cease not to praise God, we gather by this how greatly they were encour- aged to bear the cross. So Luke reported before that the apostles rejoiced, because they were counted worthy to suffer reproach for the name of the Lord, (Acts 5:41. )
And those which lay bound. We must know that Paul and Silas prayed aloud, that they might make the boldness of a good conscience known to others who were shut up in the same prison; for they might have made their prayer with secret groaning and sighing of heart as they were wont, or they might have prayed unto the Lord quietly and softly. Why do they then exalt their voice? Assuredly, they do not that for any ambition; but that they may profess, that, trusting to the goodness of their cause, they fly without fear unto God. Therefore, in their prayers was included a confession of faith, which did appertain unto a common example, and prepared as well the malefactor's as the jailer's house to consider the miracle.
26. There was an earthquake. The Lord, in showing this visible sign, meant chiefly to provide for his servants, that they might more manifestly know that the prayers were heard; yet he had respect also of the rest. He could have loosed the fetters of Paul and Silas without an earthquake, and also have opened the gates. But that addition served not a little to confirm them, seeing that the Lord, for their sakes, did shake both the air and also the earth. Again, it was requisite that the keeper of the prison and the rest should feel the presence of God, lest they should think that the miracle came by chance. Neither is it to be doubted, but that the Lord did then show a token of his power, which should be profitable for all ages; so that the faithful may fully assure themselves that he will be nigh unto them so often as they are to enter 210 combats and dangers for the defense of the gospel. Nevertheless, he doth neither always keep the same course, to testify his presence by manifest signs; neither is it lawful for us to prescribe him a law. For he did help his by manifest miracles then for this cause, that we may be content with his hidden grace at this day; concerning which matter we have spoken more upon the second chapter.
27. When the keeper of the prison was awaked. He would have slain himself that he might prevent punishment; for it had been a foolish answer to have said that the doors were opened of their own accord. But this question may be asked, Seeing that Paul seeth that they might have some hope to escape if he should slay himself, why doth he hinder him? for he seemeth by this means to refuse the deliverance which was offered by God; yea, it seemeth to have been a mere toy, 211 in that the Lord would have the jailer awaked, lest there should be any use 212 of the miracle. I answer, that we must in this place have respect unto his counsel and purpose. For he did not loose Paul and Silas, and the rest, from their fetters, neither did he,
? 210 "Subeunda," undergo.
211 "Merum. . . ludicrum," a mere absurdity.
212 "Ne quis esset usus," that there might be no use.
92
Acts 16:23-28
? therefore, open the doors, that he might straightway let them go free; but that, by showing the power of his hand, he might seal up the faith of Paul and Silas, and might make the name of Christ glorious among others. Therefore, he doth so yield to the petitions of Paul and Silas, that he showeth that he is able enough to deliver them so often as he shall think it good; and that nothing can hinder him, but that he is able to enter not only into prisons, but also into graves, that he may deliver those that be his. 213 He opened the gates of the prison to Peter to another end, as we saw in chapter twelve. But now, forasmuch as he had another way in readiness to deliver Paul and Silas, he meant not so much to deliver them for the present time by miracle, as to confirm them against the time to come. Again, we must call that to mind which I said of late, that the opening of the prison appertained unto others, that it might be known to many witnesses that God did favor the doctrine, which was now burthened with an unjust prejudice. Undoubtedly, Paul perceived this; and therefore, though his hands were loosed, he did not once wag from his place. 214 He might have gone away, if he had been so disposed. Why doth he not? Was it because he contemned the grace of God? or because, through his slothfulness, he will make the miracle frustrate? None of all these is probable; whence we gather that he was holden by God, as the Lord useth to direct the minds of those which be his in doubtful matters, that they may follow sometimes ignorantly, sometimes wittingly, that which is expedient to be done, and not pass their bounds.
? ? 213 "A morte," from death.
214 "Pedem loco non movit," he did not stir a foot from the place.
93
Acts 16:29-34
? ? Acts 16:29-34
? 29. And calling for a light he sprang in, and, trembling, he fell down at the feet of Paul and Silas. 30. And when he had brought them forth, he saith, Sirs, what must I do to be saved? 31. And they said, Believe in the Lord Jesus Christ, and thou shalt be saved, and thy household. 32. And they spake to him the word, and to all that were in his house. 33. And taking them at the same hour of the night, he washed their stripes; and was himself baptized, and all his household, forthwith. 34. And when he had brought them into his house, he set meat before them; and he rejoiced that he and all his whole house believed in God.
? ? ? 29. Being astonished, he fell down. This keeper was no less brought under with fear to show obedience to God than with the miracle prepared. 215 Hereby it appeareth what a good thing it is for men to be thrown down from their pride, that they may learn to submit themselves to God. He was hardened in his superstitions; therefore, he might with a lofty stomach 216 have despised whatsoever Paul and Silas should have said, whom he had re- proachfully 217 thrust into the innermost part of the prison. Now, fear maketh him apt to be taught and gentle. Therefore, so often as the Lord shall strike us or cast us down, 218 let us know that this is done that we may be brought in [to] order from our too much haught- iness.
But it is a wonder that he was not reproved for falling down at their feet. For why did Paul wink at that which (as Luke recordeth) Peter would not suffer in Cornelius? (Acts 10:26. ) I answer, that Paul doth therefore bear with the keeper, because he knoweth that he was not moved with superstition, but with fear of God's judgment so to humble himself. It was a kind of worship common enough; but chiefly among the Romans it was a solemn thing when they would humbly crave any thing, or crave pardon, they fell down at their knees to whom they put their supplication. Therefore, there was no cause why Paul should be displeased with a man whom he saw simply humbled of God. For if there had been any thing committed contrary to the glory of God, he had not forgotten that zeal which he showed before among the men of Lycaonia. Therefore, by his silence, we gather that in this kind of worship there was nothing contrary to godliness or the glory of God.
30. Sirs, what must I do? He doth so ask counsel, that he showeth therewith that he will be obedient. By this we see that he was thoroughly 219 touched, so that he was ready to do
? 215 "Quam miraculo praeparatus," than prepared by the miracle.
216 "Sprevisset igitur alto animo," hence he might have shown high contempt for.
217 "Probrose," disgracefully.
218 "Aliqua consternatione tanget," or throw us into consternation.
219 "Serio," seriously.
94
Acts 16:29-34
? what they should command him, whom not many hours before he had bound uncourteously. The wicked oftentimes when they see wonders, though they tremble for a time, yet are they straightway made more obstinate, as it befell Pharaoh, (Exodus 8:8, 32;) at least they are not so tamed that they give over themselves to God. But in this place the keeper (acknowledging the power of God) was not only a little afraid, so that he returned straightway unto his former cruelty, but he showeth himself obedient to God, and desirous of sound and whole- some doctrine. He demandeth how he may obtain salvation; whereby it appeareth more plainly that he was not suddenly taken with some light 220 fear of God only, but truly humbled to offer himself to be a scholar to his ministers. He knew that they were cast in prison for no other cause, save only because they did overthrow the common estate of religion. Now he is ready to hear their doctrine which he had before contemned.
31. Believe in the Lord Jesus. This is but a short, and, to look to, a cold and hungry definition of salvation, and yet it is perfect to believe in Christ. For Christ alone hath all the parts of blessedness and eternal life included in him, which he offereth to us by the gospel; and by faith we receive them, as I have declared, (Acts 15:9. ) And here we must note two things; first, that Christ is the mark 221 whereat faith must aim; and, therefore, men's minds do nothing else but wander when they turn aside from him. Therefore, no marvel if all the divinity of Popery be nothing else but an huge lump 222 and horrible labyrinth; because, neglecting Christ, they flatter themselves in vain and frivolous speculations.
Secondly, we must note, that after we have embraced Christ by faith, that alone is sufficient to salvation. But the latter member, which Luke addeth by and by, doth better express the nature of faith, Paul and Silas command the keeper of the prison to believe in the Son of God. Do they precisely stay in this voice [word] only? Yea, it followeth in Luke, in the text, [context,] that they preached the word of the Lord. Therefore, we see how the faith is not a light or dry opinion concerning unknown things, but a plain and distinct knowledge of Christ conceived out of the gospel. Again, if the preaching of the gospel be absent, there shall no faith remain any longer. To conclude, Luke coupleth faith with preaching and doctrine; and after that he hath briefly spoke of faith, he doth, by way of exposition, show the true and lawful way of believing. Therefore, instead of that invention of entangled faith, whereof the Papists babble, let us hold faith unfolded in the word of God, that it may unfold to us the power of Christ.
33. He was baptized, and all his household. Luke doth again commend the godly zeal of the keeper, that he did consecrate all his whole house to the Lord; wherein doth also appear the grace of God, in that he brought all his whole family unto a godly consent. And we must
? 220 "Evanido," evanescent.
221 "Unicum scopum," the only mark.
222 "Immane chaos," immense chaos.
95
Acts 16:29-34
? also note the notable exchange: he was of late about to murder himself, because he thought that Paul and the rest were escaped; but now laying aside all fear, he bringeth them home. 223 So that we see how faith doth animate and encourage those to behave themselves stoutly who before had no heart. And surely, when we droop 224 through fear and doubtfulness, there is no better matter of boldness than to be able to cast all our cares into God's bosom; that no danger may terrify us from doing our duty, whilst that we look for an end at God's hand, such as he shall see to be most profitable.
34. He rejoiceth that he believed. The external profession of faith was before commended in the jailer; now the inward fruit thereof is described. When he did lodge the apostles, 225 and was not afraid of punishment, but did courteously entertain them in his own house, otherwise than he was enjoined by the magistrate, he did testify that his faith was not idle. And that joy whereof Luke speaketh in this place is a singular good thing, which every man hath from his faith. There is no great torment than an evil conscience; for the unbelievers, though the seek by all means to bring themselves into a certain amazedness, yet because they have no peace with God, they must needs quake and tremble. But admit they perceive not their present torments, yea, they rage and play the madmen through mad and unbridled licentiousness; yet are they never quiet, neither do they enjoy quiet joy. 226 Therefore, sincere and quiet stable joy proceedeth from faith alone, when we perceive that God is merciful to us. In this respect, Zacharias saith, "Rejoice and be glad, O daughter of Sion, behold, they King cometh. " Yea, this effect is everywhere in the Scripture attributed to faith, that it maketh the souls joyful. Therefore, let us know that faith is not a vain or dead imagination, but a lively sealing [sense] of the grace of God, which bringeth perfect joy by reason of the certainty of salvation, whereof it is meet that the wicked be void, who do both fly from the God of peace, and disturb all righteousness.
? ? 223 "Sponte," of his own accord.
224 "Torpeamus," become torpid.
225 "Hospitaliter," hospitably.
226 "Nec sereno gaudio potiuntur," nor do they obtain serene joy.
96
Acts 16:35-40
? ? Acts 16:35-40
? 35. And when it was day, the magistrates sent the apparitors, [officers,] saying, Let those men go. 36. And the keeper of the prison told these words to Paul, The magistrates have sent to loose you: now therefore going out, depart in peace. 37. And Paul said to them, After that they have beaten us openly, before our cause was known, seeing that we be Romans, they have cast us into prison; and now they cast us out privily? No, surely; but let them come themselves and fetch us out. 38. And the apparitors [officers] told these words to the magistrates; who feared, after that they heard that they were Romans. 39. And they came and besought them; and when they had brought them out, they requested that they would depart out of the city. 40. And coming out of the prison, they entered in unto Lydia; and when they had seen the brethren, they comforted them, and departed.
? ? ? 35. When it was day. The question is, how it came to pass that the judges did so suddenly change their purpose? The day before they had commanded that Paul and Silas should be bound with fetters, as if they meant to punish them cruelly, now they let them go free. At least, if they had heard them, it might have been that the knowledge of the cause had brought them to be more gentle and better minded. 227 But it appeareth that, forasmuch as the matter stood as yet still in one state, they were brought into repentance of their own accord. I answer, that there is no other thing here set down but that which falleth out most commonly when sedition is once raised. For not only the minds of the common people begin to rage, but also the tempest carrieth away the governors also, no doubt perversely. For we know that of Virgil, --
"And as amidst a mighty rout, when discord oft is bred, And baser froward-minded men with furious rage are led; Forthwith flies fire, and stones are flung, madness doth tools supply, Then if on the sudden they do any one espy Whom love to commonwealth and just deserts have reverent made, They hush, and eke attentive stand, to hear what will be said: He governs both their will and rage, With words their wrath he doth assuage. "
Therefore, there can be nothing more unseemly than what in a hot tumult the judges should be set on fire [along] with the people; but it falleth out so for the most part. Therefore, when those officers saw the people up, they thought there was cause enough why they should beat the apostles with rods. But now they are caused with shame and infamy to suffer pun- ishment for their lightness, [levity. ] Peradventure also, when they inquire of the beginning of the tumult, they find those who had deceived the people 228 in the fault. Therefore, when they had found out that Paul and Silas were innocent, they let them go, though too late. By
? 227 "Ad mansuetudinem et sanam mentem," to mildness and a sound mind.
228 "Circulatores," the circulators (of the charge. )
97
which example, those which bear rule are taught to beware of too much haste. Again, we see how carelessly magistrates flatter 229 themselves in their own offenses, which they know full well they have committed, especially when they have to do with unknown and base persons. When these men grant free liberty to Paul and Silas to depart, they are not ignorant that they had before done them injury; yet they think it will be sufficient if they do not continue to do them injury still, and to be more cruel upon them. 230 The apparitors [officers] are called [? ? ? ? ? ? ? ? ? ], of the staves which they did bear; whereas the ensigns of the sergeants [lictors] were hatches bound with rods.
After that they have beaten us openly. Their defense consisteth upon [of] two points, that they raged against, and cruelly intreated, the body of a man that was a Roman; secondly, that they did that contrary to the order of law. We shall see afterwards that Paul was a citizen of Rome. But it was straitly provided by Portius' law, by the laws of Sempronius, and also by many more, that no man should have power of life or death over any citizen of Rome but the people. Notwithstanding, it may seem to be a strange thing that Paul did not maintain [assert] his right before he was beaten with rods; for the judges might honestly excuse themselves by his silence; but it is to be thought that he was not heard in the midst of the tumult. If any man object that he doth now seek remedy too late, and out of season, yea, that he doth catch at a vain and foolish comfort, 231 when he requireth that the magistrates come themselves, we may readily answer, Paul was like to fare never a whit the better therefore; but we must mark that he meant nothing less than to provide for his own private commodity; but that he might ease the brethren somewhat afterward, 232 that the magistrates might not be so bold as to rage so freely against the good and innocent brethren. Because he had gotten their heads under his girdle, 233 he translated his right to help the brethren, that they might be borne with. This was the cause for which he did chide them. And so Paul did wisely use the opportunity offered him; as we must neglect nothing which may take for the bridling of the enemies, that they take not to themselves so much liberty to oppress or vex the innocent, forasmuch as the Lord bringeth to our hands such helps not in vain. Notwithstanding, let us remember that if we have been injured in anything, we must not repay injuries, but we must only endeavor to stay their lust, lest they hurt others in like sort.
38. They were afraid, because they were Romans. They are not once moved with the other point, because they had handled innocents cruelly without discretion; 234 and yet that
229 "Condonent. " forgive.
230 "Si non pergant usque in illos esse injusti et crudeles," if they do not persist to the last in injustice and
cruelty towards them.
231 "Solatium," solace, compensation.
232 "Aliquid levationis in posterum afferret," produce some alleviation in future.
233 "Quia illos jam sibi tenebat obnoxios," because he now had them in his power.
234 "Nulla interposita cognitione," without any previous cognisance.
98
Acts 16:35-40
? ? was the greater reproach. But because they did not fear that any man would punish them, they were not moved with God's judgment. This is the cause that they do carelessly pass over that which was objected concerning injury done by them, only they are afraid of the officers 235 of the Romans, and lest they should be beheaded for violating the liberty in the body of a citizen. They knew that this was death if any of the chief governors [prefects] should commit it, then what should become of the officers of one free city? 236 Such is the fear of the wicked, because they have an amazed 237 conscience before God, they do long time flatter themselves in all sins, until the punishment 238 of men hang over their heads.
40. When they saw, etc. They were desired to part presently; yet it became them to regard the brethren, lest the tender seed of the gospel should perish, and undoubtedly they would have tarried longer if they had been suffered, but the prayers and requests of the magistrates were imperious and armed, which they are enforced to obey. Nevertheless, they foreslow [neglect] not their necessary duty, but they exhort the brethren to be constant. And whereas they went straight to Lydia, it is a token, that though the Church were increased, yet that woman was the chief even of a greater number, as touching diligence in duties of godliness; 239 and that appeareth more plainly thereby, because all the godly were assembled in her house.
Acts 16:35-40
? ? ? ? 235 "Securibus," axes.
236 "Coloniae," colony.
237 "Stupidam," stupid, dull.
238 "Ultro," vengeance.
239 "In officiis pictatis," in offices of piety.
99
CHAPTER 17
Chapter 17
? 100
Acts 17:1-4
? ? Acts 17:1-4
? 1. And when they had journeyed through Amphipolis and Appollonia, they came to Thessalonica, where was a synagogue of the Jews. 2. And as his manner was, Paul entered in unto them, and three Sabbaths disputed with 240 them out of the Scriptures. 3. Opening and alleging that Christ must have suffered and rise again from the dead; and that this is Christ, whom, saith he, I preach to you. 4. And certain of them believed, and were joined to Paul and Silas, and of religious Grecians a great multitude, and of chief women not a few.
? ? ? 1. They came to Thessalonica. We know not why Paul attempted nothing at Amphipolis and Appollonia, which were, notwithstanding, famous cities, as appeareth by Pliny; save only because he followed the Spirit of God as his guide; and took occasion by the present matter, as occasion he did also essay to do some good there, but because it was without any good success, therefore Luke passeth over it. And whereas being beaten at Philippos, [Phil- ippi,] and scarce escaping out of great danger, he preached Christ at Thessalonica, it appeareth thereby how courageous he was to keep the course of his calling, and how bold he was ever now and then to enter into new dangers.
This so invincible fortitude of mind, and such patient enduring of the cross, do suffi- ciently declare, that Paul labored not after the manner of men, but that he was furnished with the heavenly power of the Spirit. And this was all so wonderful patience in him, in that, entering in unto the Jews, whose unbridled frowardness he had so often tried, [experienced,] he proceedeth to procure their salvation. But because he knew that Christ was given to the Jews for salvation, and that he himself was made an apostle upon this condition, that he should preach repentance and faith, first to the Jews and then to the Gentiles, committing the success of his labor to the Lord, he obeyeth his commandment, (though he had no great hope to do good. ) He seemed before to have taken his last farewell of the Jews, when he said, It was behoveful that the kingdom of God should be first preached to you; but because ye receive it not, behold we turn to the Gentiles; but that harder sentence must be restrained to that company who had wickedly rejected the gospel when it was offered unto them, and made themselves unworthy [of] the grace of God. And toward the nation itself Paul ceaseth not to do his embassage; by which example we are taught, that we ought to make so great account of the calling of God, that no unthankfulness of men may be able to hinder us, but that we proceed to be careful for their salvation, so long as the Lord appointeth us to be their ministers. And it is to be thought that even now there were some who on the first
? 240 "Disserebat," discoursed to.
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Sabbath refused sound doctrine, but their frowardness 241 did not hinder him, but that he came again upon other Sabbaths.
2. He disputed. Luke setteth down first what was the sum of the disputation; to wit, that Jesus, the son of Mary, is Christ, who was promised in times past in the law and the prophets, who, by the sacrifice of his death, did make satisfaction for the sins of the world, and brought righteousness and life by his resurrection; secondly, how he proved that which he taught. Let us handle this second member first. Luke saith that he disputed out of the Scriptures; therefore the proofs of faith must be fet from [sought at] the mouth of God alone. If we dispute about matters which concern men, then let human reasons take place; but in the doctrine of faith, the authority of God alone must reign, and upon it must we depend.
All men confess that this is true, that we must stay ourselves upon God alone; yet there be but a few which hear him speak in the Scriptures. But and if that maxim take place among us, 242 that the Scripture cometh of God, the rule either of teaching or of learning ought to be taken nowhere else. Whereby it doth also appear with what devilish fury the Papists are driven, when they deny that there can any certainty be gathered out of the Scriptures; and, therefore, they hold that we must stand to the decrees of men. For I demand of them whether Paul did observe a right order in disputing or no? at least, let them blush for shame, that the Word of the Lord was more reverenced in an unbelieving nation than it is at this day among them. The Jews admit Paul, and suffer him when he disputeth out of the Scrip- tures; the Pope and all his count it a mere mock when the Scripture is cited; as if God did speak doubtfully there, and did with vain boughts 243 mock men. Hereunto is added, that there is at this day much more light in the Scriptures, and the truth of God shineth there more clearly than in the law and the prophets. For in the gospel, Christ, who is the Son of righteousness, doth shed out his beam with perfect brightness upon us; for which cause the blasphemy of the Papists is the more intolerable, whilst that they will make the Word of God as yet uncertain. But let us know, as faith can be grounded nowhere else than in the Word of the Lord, so we must only stand to the testimony thereof in all controversies.
3. Opening. In this place he describeth the sum and subject of the disputation, and he putteth down two members concerning Christ, that he must have died and risen again, and that the son of Mary which was crucified is Christ. When the question is concerning Christ, there come three things in question, Whether he be, who he is, and what he is. If Paul had had to deal with the Gentiles, he must have fet his beginning farther; 244 because they had
241 "Pravitas," depravity, perverseness.
242 "Valet inter nos," is held good among us.
243 "Ambagibus," ambiguities.
244 "Necesse fuisset altius sumere exordium," it would have been necessary to go farther back with his exor-
dium.
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Acts 17:1-4
? ? Acts 17:1-4
? heard nothing concerning Christ; neither do profane men conceive that they need a Medi- ator. But this point was out of doubt among the Jews, to whom the Mediator was promised; wherefore Paul omitteth that as superfluous, which was received by common consent of all men. But because there was nothing more hard than to bring the Jews to confess that Jesus who was crucified was the Redeemer, therefore Paul beginneth with this, that it was meet that Christ should die, that he may remove the stumbling-block of the cross. And yet we must not think that he recited the bare history, but he taketh on undoubtedly principle, that the causes were showed why Christ must have suffered and rise again; to wit, because he preached of the ruin of mankind, of sin and of the punishment thereof, of the judgment of God, and of the eternal curse wherein we are all enwrapped. For even the Scripture calleth us hither, when it foretelleth the death of Christ. As Isaias saith not simply that Christ should die, but plainly expressing, because [that] we have all erred, and every one hath gone his own way, he assigneth the cause of his death, that God hath laid upon him all our iniquities; that the chastisement of our peace is upon him, that by his stripes we may be healed; that by making satisfaction for us, he hath purchased righteousness for us, (Isaiah 53:4-8. ) So doth Daniel show the force and fruit of his death in his 9th chapter, (Daniel 9:24,) when he saith that sin must be sealed up, that eternal righteousness may succeed.
And, surely, there is no more apt or effectual way to prove the office of Christ, than when men, being humbled with the feeling of their miseries, see that there is no hope left, unless they be reconciled by the sacrifice of Christ. Then laying away their pride, they humbly embrace his cross, whereof they were before both weary and ashamed. Therefore, we must come unto the same fountains at this day, from which Paul fetteth [fetcheth] the proof of the death and resurrection of Christ. And that definition brought great light to the second chapter. It had not been so easy a matter for Paul to prove, and certainly to gather, that the Son of Mary is Christ, unless the Jews had been taught before what manner of Redeemer they were to hope for. And when that doth once appear, it doth only remain that those things be applied to Christ which the Scripture doth attribute to the Mediator. But this is the sum of our faith, that we know that the Son of Mary is that Christ and Mediator which God promised from the beginning; that done, that we know and understood why he died and rose again; that we do not feign to ourselves any earthly king, but that we seek in him righteousness, and all parts of our salvation; both which things Paul is said to have proved out of the Scriptures. We must know that the Jews were not so blockish, nor so impudent, as they be at this day. Paul might have drawn arguments from the sacrifices and from all the worship of the law, whereat the Jews gnarl at this day like dogs. It is well known how unseemly they rent and corrupt other places of Scripture. At that day they had some courtesy 245 in them; also they did somewhat reverence the Scripture, so that they were not altogether
? 245 "Ingenuitas," ingenuousness.
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? such as would not be taught; at this day the veil is laid over their hearts, (2 Corinthians 3:15,) so that they can see no more in the clear light than moles.
4. Certain of them believed.