248 "Hoc compendio," by this
compendious
argument, viz.
Calvin Commentary - Acts - c
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.
101
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.
102
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.
103
Acts 17:1-4
? 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. We see here the fruit of Paul's disputation. He proved flatly [plainly] that Jesus was for us, and whose resurrection is the life of the world. Yet only certain of the Jews believe; the rest are blind at noonday, and with deaf ears refuse the certain and plain truth. This is also worth the noting, that whereas only a few Jews believed, a great multitude of the Grecians, who were far farther off, came unto the faith. To what end can you say they were nousled [trained] up in the doctrine of the law from their childhood, save only that they might be more estranged from God? Therefore, the Lord doth now begin to show some tokens of that blindness in them which the prophets do oftentimes denounced unto them. Notwithstanding, he declareth by this that his covenant was not in vain, because he did at least gather some of that people unto himself, that the sparkles of the election may shine in the remnant which was saved freely. Luke doth moreover teach, that they did not believe the sayings of Paul, only so far forth that they subscribed unto them with a cold consent, but that they did testify their earnest affection, because they had joined themselves to Paul and Silas as companions, and provoked against themselves the hatred of their nation by the free profession of the gospel. 246 For what meaneth this adjoining, save only because they professed that they allowed [approved] that doctrine which he delivered, and that they took his part? For there is nothing more contrary to faith, than if, when we know [recognize] the truth of God, we stand notwithstanding in doubt, and are loath to join ourselves to any side. If any man had rather expound it, that they did join themselves to Paul and Silas, because they were desirous to learn, that they might be better instructed at home; thereby doth also appear the lively heat of faith; and that doth always continue unmovable, that no man doth truly believe in Christ, save only he which doth give over himself to him, and doth freely and willingly fight over his banner.
Of religious Grecians a multitude. Because they had learned [imbibed] the first principles of godliness, they were nearer to the kingdom of God than others who had always [lain] laid in the filth of superstition. Notwithstanding, the question is, how the Grecians came by religion, who, being bewitched with wicked errors and dotings, were without God? as Paul teacheth, (Ephesians 2:12. ) But we must know, that whither soever the Jews were exiled, there went with them some seed of godliness, 247 and there was some smell [savor] of pure doctrine spread abroad. For their miserable scattering abroad was so turned unto a contrary end by the wonderful counsel of God, that it did gather those unto the true faith who did wander in error. And though religion were also corrupt among them with many wicked inventions, yet because most of the Gentiles were weary of their madness, they were by this
? 246 "Ingenua," frank, ingenuous.
247 "Dispersum fuisse aliquod prelatis semen," some seed of piety was spread.
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Acts 17:1-4
? short sum 248 enticed unto Judaism, that nothing is more safe than the worship of one and the true God. Therefore, by religious Grecians understood those who had some taste of the true and lawful worship of God, so that they were not any longer given to gross idolatry. Though, as I have said, it is to be thought that it was only a light and obscure taste, which was far from true instruction. Wherefore, Luke doth improperly give them such an honorable title. But as the Spirit of God doth sometimes vouchsafe [to give] some rude beginning and first exercise of faith, or the only [mere] preparation, the name of faith, so they are called in this place religious, who, having taken their leave of idols, had begun to acknowledge one God.
And though that confused or obscure persuasion doth not deserve of itself to be counted religion, yet because it is a step whereby we come nearer unto God, it taketh the name of the consequent, as they call it, or of that which followeth. Yea, the blind and superstitious fear of God is sometimes called religion; not because it is so indeed, but improperly, to note the difference between a mean worship of God, 249 and gross and Epicurish contempt. Nevertheless, let us know that the truth and the sound doctrine of the word of God is the rule of godliness, so that there can be no religion without the true light of understanding.
? ?
248 "Hoc compendio," by this compendious argument, viz.
249 "Qualemcunque Dei cultum," any kind of divine worship.
105
Acts 17:5-10
? ? Acts 17:5-10
? 5. And the unbelieving Jews being moved with envy, [zeal,] and taking to them certain vagabonds, froward fellows, and having assembled the multitude, they made a tumult in the city; and besetting the house of Jason, they sought to bring them out unto the people. 6. And when they had not found them, they drew Jason and certain brethren unto the governors of the city, crying, Those who have troubled the whole world are come hither also, 7. Who Jason hath received privily; and all these do contrary to the decrees of Caesar, saying that there is another king, one Jesus. 8. And they troubled [stirred up] the multitude and the magistrates of the city when they heard these things: 9. And when they had received sufficient assurance of Jason and the rest, they let him go. 10. And forthwith the brethren sent forth Paul and Silas by night unto Berea, who, when they were come, they went into the synagogue of the Jews.
? ? ? 5. And being moved with envy. We see how Paul could nowhere erect the kingdom of Christ without some conflict, for so soon as any fruit of doctrine appeared, there arose persecution therewithal; but because he knew that he was to war against Satan and the wickedness of the world, he was not only hardened against all assaults, but he was more encouraged more courageously to proceed. Therefore, all the servants of Christ must be content with this one example of him, if they see that their labor doth yield some fruit, they must recompense all manner of persecutions with this reward. And this place teacheth that the zeal wherewith the unbelievers are carried headlong, and set on fire, is nothing else but furious force, 250 because it is not governed by the prudence of the Spirit, neither yet with righteousness or equity. And though they do always pretend the name of God for an excuse of their disordered zeal, yet this history doth plainly declare, that mere hypocrisy doth reign inwardly, and that all corners of their hearts are stuffed with poisoned malice. These enemies of Paul did boast that they were defenders of the law of God; and that they did hate Paul, and contend with him only in defense thereof.
Why do they then arm the wicked, and conspire together with them to raise tumult? Why then do they also before a profane magistrate bring the gospel in that contempt which might have redounded to the contempt of the law? Such sedition doth plainly declare, that they were moved with nothing less than desire to please God, to be thus hot against Paul, for to what end do they beset Jason's house, and strive disorderly 251 to pluck out Paul thence, save only that they may set him before the people to be stoned? Therefore, let us know that wicked zeal, which is hot [boils] in superstitious men, is always infected with
? 250 "Rabiosum. . . impetum," a rabid impulse.
251 "Tumultuose," tumtultuously.
106
Acts 17:5-10
? hypocrisy and malice; and this is the cause that it breaketh out into cruelty without keeping any measure.
Taking to them certain vagabonds. The Greek word which Luke useth doth signify sluggards, and men whereof there ought no account to be made, who, having nothing wherewith they could keep themselves occupied at home, did run up and down idle; 252 or bold [audacious] fellows and hungry, who are ready to forswear themselves to raise tumults, and to be at one end of 253 every wicked fact. Whereby it doth likewise appear that their own conscience told them that they did amiss, seeing they got wicked men to take their part, and to give them their consent. For seeing the magistrate did favor them, what did move them to raise that tempest, save only because they had no hope to have any success, unless (matters should be out of order and) all should be in an uproar? And Luke describeth how such fans did raise sedition; to wit, they gathered the people together in troops, and spread abroad their poison here and there, until they were strong enough to make an assault; 254 which policy [artifice] is too common among seditions fellows, as those cities which are subject to this mischief do full well know.
6. Those men who have troubled the whole world. This is the state of the gospel, to have those uproars which Satan raiseth imputeth to it. This is also the malicousness of the enemies of Christ, to lay the blame of tumults upon holy and modest teachers, which they themselves procure. Assuredly, the gospel is not preached to this end that it may set men together by the ears; 255 but rather that it may keep them in peace, being reconciled to God. When Christ doth meekly will us 256 there to come unto him, Satan and the wicked rage; 257 therefore, Paul and Silas might easily have defended themselves; but it was requisite for them to suffer this false slander for a time; and so long as they were not heard, to put it up quietly. And the Lord meant by their example to teach us, that we must not give place to slanders and false reports; but we must stand stoutly in maintaining the truth, being ready to hear evil for things done well. Wherefore, away with the perverse wisdom of some, who, to the end they may escape false slanders, cease [hesitate] not to betray Christ and his gospel through their treacherous moderation, as though their good name were more precious than Paul's and such like, yea, than the sacred name of God, which is not free from blasphemies.
7. All these men, etc. The second point of the accusation of this, that they violate the majesty of the empire of Rome. A great and grievous crime, yet too impudently forged. Paul
? 252 "Per forum," through the market-place.
253 "Operam suam locare," hire out their assistance in.
254 "Donec ad vim inferendam sufficerent," until they were able to offer violence.
255 "Ut homines ad mutuous conflictus accendat," that it may inflame men to mutual conflict.
256 "Ad se benigne invitet," benignity invite us to himself.
257 "Tumultuanture," make a tumult.
107
Acts 17:5-10
? and Silas sought to erect the kingdom of Christ, which is spiritual. The Jews knew that this might be done without doing any injury to the Roman empire. They knew that they meant nothing less than to overthrow the public estate, or to take from Caesar his authority. Therefore, the Jews catch at the pretense of treason, that they may oppress the innocent with the envy of the crime alone. 258
Neither doth Satan cease at this day to blear men's eyes with such smokes and mists. The Papists know full well, and they be sufficiently convict before God, that that is more than false which they lay to our charge, That we overthrow all civil government; that laws and judgments are quite taken away; that the authority of kings if subverted by us; and yet they be not ashamed to the end they may make all the whole world offended with us, falsely to report that the Jews do not only allege that Caesar's commandments were broken, because Paul and Silas durst presume to alter and innovate somewhat in religion, but because they said there was another king. This crime was altogether forged; but if at any time religion enforces us to resist tyrannical edicts and commandments which forbid us to give due honor to Christ, and due worship to God; we may then justly say for ourselves, that we are not rebellious against kings, for they be not so exalted, that they may go about like giants to pull God out of his seat and throne. That excuse of Daniel was true, that he had not offen- ded the king, whereas notwithstanding he had not obeyed his wicked commandment, neither had he injured mortal man, because he had preferred God before him. So let us faithfully pay to princes the tributes which are due to them, let us be ready to give them all civil obedience; but if, being not content with their degree, they go about to pluck out of our hands the fear and worship of God, there is no cause why any should say that we despise them, because we make more account of the power and majesty of God.
8. They raised the multitude. We see how unjustly the holy men were handled. Because they had no place granted them to defend themselves, it was an easy matter to oppress them, though they were guiltless. We see, likewise, that it is no new matter for magistrates to be carried away with the rage of the people as with a tempest, especially when the injury toucheth those who are strangers and unknown, at whose hands they look for no reward; because they will not come in danger for nothing. For then they care not for reason or equity, neither do they hear the matter, 259 but one driveth forward another without any resistance, and all things are done out of order, as when they run unto some great fire. But it came to pass, by the singular goodness of God, that so great heat was stayed by and by; for so soon as the
258 "Sed colorem hunc malitiose obtendunt quaerendae invidiae causa. Non tanti erat apud Macedones religio, praesertim Judaica, ut ejus causa homines ignotos, protinus ad caedem raperent;" but maliciously use this pretext for the purpose of producing obloquy. There was not so much religion, especially Jewish, among the Macedonians, that for its sake they would hurry off strangers to execution. Omitted.
? 259 "Nec suscipitur causae cognitio," nor do theytake cognisance of the cause.
108
magistrates profess that they will know farther of the matter, the multitude is appeased; as- surance [security] is taken; and, at length, the matter is ended.
10. They sent them out to Berea. Hereby it appeareth that Paul's labor brought forth fruit in a small time; for though the brethren send forth him and Silas, yet they adjoin themselves as voluntary companions to their danger and cross by this duty. But the constancy of Paul is incredible, because, having had such experience of their stubbornness and malice of his nation, he doth never cease to try whether he can bring any to Christ, namely, seeing he knew that he was bound both to Jews and Gentiles, no injury of men could lead him away from his calling. So all the servants of Christ must so wrestle with the malice of the world, that they shake not off Christ's yoke with what injuries soever they be provoked.
Acts 17:5-10
? ? 109
Acts 17:11-15
? ? Acts 17:11-15
? 11. And those were noblemen among the Thessalonians, who had received the word with all readiness of mind, daily searching the Scriptures whether these things were so. 12. And many of them believed, and honest women which were Grecians, and men not a few. 13. But when the Jews of Thessalonica knew that Paul did also preach the word of God at Berea, they came thither also, moving the multitude. 14. And then straghtway the brethren sent forth Paul that he might go as it were unto the sea; but Silas and Timotheus remained there. 15. Moreover, those which guided Paul brought him even unto Athens; and when they had received commandment to Silas and Timotheus that they should come to him with speed, they departed.
? ? ? 11. Did excel in nobility. Luke returneth again unto the men of Thessalonica. The re- membrance of Christ might have been thought to have been buried by the departure of Paul, and surely it is a wonder that that small light, which began to shine, was not quite put out, and that the seed of sound doctrine did not wither away, which had need continually to be watered that it might spring up. But after Paul's departure, it appeareth how effectual and fruitful his preaching had been. For those who had only tasted of the first principles of godliness do nevertheless profit and go forward, though he be absent, and exercise themselves in the continual reading of the Scripture. And, first, Luke saith that they were of the chief families. For the nobility whereof he maketh mention is referred not unto the mind, but unto the nation. Some think that the men of Berea are compared with the men of Thessalon- ica, because he saith [? ? ? ? ? ? ? ? ? ? ? ? ? ], and not in the superlative degree [? ? ? ? ? ? ? ? ? ? ? ? ? ]. But I think that that manner of speech is usual and common among the Grecians, which the Latins could not so well digest. 260 Moreover, he had said a little before, that certain principal women believed at Thessalonica, and it is not to be thought that the men of Berea were preferred before those of this city. And there is a threefold reason why Luke maketh mention of their excellency of birth. We know how hardly men came down from their high degress, what a rare matter it is for those who are great in the world to undertake the reproach of the cross, laying away their pride, and rejoice in humility, as James commandeth, (James 1:10. )
Therefore Luke commendeth the rare efficacy and working of the Spirit of God, when he saith that these noblemen were no whit hindered by the dignity of the flesh, but that embracing the gospel, they prepared themselves to bear the cross, and preferred the reproach of Christ before the glory of the world. Secondly, Luke meant to make known the glory of the world. Secondly, Luke meant to make known unto us, that the grace of Christ standeth
? 260 "Quae Latinis auribus esset durior," which would have sounded harsher to Latin ears.
110
Acts 17:11-15
? open for all orders and degrees. In which sense Paul saith, that God would have all men saved, (1 Timothy 2:4;) lest the poor and those who are base do shut the gate against the rich, (though Christ did vouchsafe them the former place. ) Therefore we see that noblemen, and those who are of the common sort, 261 are gathered together, that those who are men of honor, and which are despised, grow together into one body of the Church, that all men, in general, may humble themselves, and extol the grace of God. Thirdly, Luke seemeth to note the cause why there were so many added, and the kingdom of Christ was, in such short time, so spread abroad and enlarged at Thessalonica; to wit, because that was no small help, that chief men, and men of honor, did show other men the way, because the common sort is for the most part moved by authority. And though this were no meet stay for faith and godliness, yet is it no strange thing for God to bring the unbelievers (who wander as yet in error) to himself, by crooked and byways. 262
Received the word. This is the first thing which he commendeth in the men of Thessalon- ica, that with a willing and ready desire they received the gospel. Secondly, that they con- firmed their faith 263 by diligent inquisition; so that their faith and godliness are commended in the beginning for forwardness, 264 and in process they are praised for their constancy and fervent desire they had to profit. And surely this is the first entrance into faith that we be ready to follow, and that, abandoning the understanding and wisdom of the flesh, 265 we submit ourselves to Christ, by him to be taught and to obey him. Also Paul himself, in ad- orning the Thessalonians with this title, doth agree with Saint Luke, (1 Thessalonians 2:13. )
As touching the second member, this diligence is no small virtue, whereunto Luke saith the faithful were much given for confirmation of their faith. For many who at the first break out 266 give themselves straightway to idleness, while that they have no care to profit, and so lose that small seed 267 which they had at the first.
But two inconveniences 268 may be in this place objected; for it seemeth to be a point of arrogancy in that they inquire that they may judge; and it seemeth to be a thing altogether disagreeing with that readiness whereof he spake of late; secondly, forasmuch as inquisitions is a sign of doubtfulness, it followeth that they were before endued with no faith, which hath always assurance and certainty joined and linked with it. Unto the first objection I answer,
? 261 "Nobiles et plebeios," that nobles and plebeians.
262 "Per obliquas vias," through winding paths.
263 "Quotidie," daily.
264 "Initio a promptitudine," at the commencement for promptitude or readiness.
265 "Proprio carnis sensu," our own carnal sense.
266 "Ebulliunt," spring forth.
267 "Fidei semen," seed of faith.
268 "Absurdo," absurdities.
111
Acts 17:11-15
? that Luke's words ought not so to be understood, as if the Thessalonians took upon them to judge, or as though they disputed whether the truth of God were to be received; they did only examine Paul's doctrine by the rule and square of the Scripture, even as gold is tried in the fire; for the Scripture is the true touchstone whereby all doctrines must be tried. If any man say that this kind of trial is doubtful, forasmuch as the Scripture is oftentimes doubtful, and is interpreted divers ways, I say, that we must also add judgment of the Spirit, who is, not without cause, called the Spirit of discretion, [discernment. ] But the faithful must judge of every doctrine no otherwise then out of, and according to, the Scriptures, having the Spirit for their leader and guide. And by this means is refuted that sacrilegious quip [quibble] of the Papists, Because there can be nothing gathered certainly out of the Scriptures, faith doth depend only upon the determination of the Church. For when the Spirit of God doth commend the men of Thessalonica, he prescribeth to us a rule in their example. And in vain should we search the Scriptures, unless they have in them light enough to teach us.
Therefore, let this remain as a most sure maxim, that no doctrine is worthy to be believed but that which we find to be grounded in the Scriptures. The Pope will have all that received without any more ado, whatsoever he doth blunder out at his pleasure; but shall he be pre- ferred before Paul, concerning whose preaching it was lawful for the disciples to make in- quisition? And let us not that this is not spoken of any visured [pretended] Council, but of a small assembly of men, whereby it doth better appear that every man is called to read the Scriptures. So likewise, making of search doth not disagree with the forwardness of faith; for so soon as any man doth hearken, and being desirous to learn, doth show himself attent- ive, he is now bent and apt to be taught, though he do not fully 269 give his consent. For example's sake, an unknown teacher shall profess that he doth bring true doctrine: I will come, being ready to hear, and my mind shall be framed unto the obedience of the truth. Nevertheless, I will weigh with myself what manner [of] doctrine it is which he bringeth; neither will I embrace anything but the certain truth, and that which I know to be the truth. And this is the best moderation, when, being fast bound with the reverence of God, we hear that willingly and quietly which is set before us, as proceeding from him. Nevertheless, we beware of the seducing subtilty of men; neither do our minds throw themselves headlong with a blind rage 270 to believe every thing without advisement. Therefore, the searching mentioned by Luke doth not tend to that end that we may be slow and unwilling to believe, but rather readiness with judgment is made the mean between lightness and stubbornness.
Now must we answer the second objection. Faith is contrary to doubtfulness: he which inquireth doubteth; therefore it followeth, that forasmuch as the Thessalonians inquire and
? 269 "Statim plane," plainly, and at once.
270 "Caeco levitatis impetu," with a blind and giddy impulse.
112
Acts 17:11-15
? make search touching the doctrine of Paul, they were void of faith as yet. But the certainty of faith doth not hinder the confirmation thereof. I call that confirmation when the truth of God is more and more sealed up in our hearts, whereof, notwithstanding, we did not doubt before. For example's sake, I hear out of the gospel that I am reconciled to God through the grace of Christ, and that my sins are purged [expiated] through his holy blood: there shall be some testimony uttered which shall make me believe this. If afterward I examine and search the Scriptures more thoroughly, I shall find other testimonies oftentimes which shall not only help my faith, but also increase it and establish it, that it may be more sure and settled. In like sort, as concerning understanding, faith is increased by reading the Scriptures. If any man object again, that those men do attribute but small authority to Paul's doctrine, who search the Scriptures whether these things be so, I answer, that such are the proceedings of faith, that they sometimes seek for that in the Scripture whereof they are already persuaded by God, and have the inward testimony of the Spirit. And Luke doth not say that the faith of the Thessalonians was in all points perfect; but he doth only declare how they were brought to Christ, 271 and how they did profit in faith, until the absolute building of godliness might be erected among them.
224 "Torpeamus," become torpid.
225 "Hospitaliter," hospitably.
226 "Nec sereno gaudio potiuntur," nor do they obtain serene joy.
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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. )
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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.
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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.
102
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.
103
Acts 17:1-4
? 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. We see here the fruit of Paul's disputation. He proved flatly [plainly] that Jesus was for us, and whose resurrection is the life of the world. Yet only certain of the Jews believe; the rest are blind at noonday, and with deaf ears refuse the certain and plain truth. This is also worth the noting, that whereas only a few Jews believed, a great multitude of the Grecians, who were far farther off, came unto the faith. To what end can you say they were nousled [trained] up in the doctrine of the law from their childhood, save only that they might be more estranged from God? Therefore, the Lord doth now begin to show some tokens of that blindness in them which the prophets do oftentimes denounced unto them. Notwithstanding, he declareth by this that his covenant was not in vain, because he did at least gather some of that people unto himself, that the sparkles of the election may shine in the remnant which was saved freely. Luke doth moreover teach, that they did not believe the sayings of Paul, only so far forth that they subscribed unto them with a cold consent, but that they did testify their earnest affection, because they had joined themselves to Paul and Silas as companions, and provoked against themselves the hatred of their nation by the free profession of the gospel. 246 For what meaneth this adjoining, save only because they professed that they allowed [approved] that doctrine which he delivered, and that they took his part? For there is nothing more contrary to faith, than if, when we know [recognize] the truth of God, we stand notwithstanding in doubt, and are loath to join ourselves to any side. If any man had rather expound it, that they did join themselves to Paul and Silas, because they were desirous to learn, that they might be better instructed at home; thereby doth also appear the lively heat of faith; and that doth always continue unmovable, that no man doth truly believe in Christ, save only he which doth give over himself to him, and doth freely and willingly fight over his banner.
Of religious Grecians a multitude. Because they had learned [imbibed] the first principles of godliness, they were nearer to the kingdom of God than others who had always [lain] laid in the filth of superstition. Notwithstanding, the question is, how the Grecians came by religion, who, being bewitched with wicked errors and dotings, were without God? as Paul teacheth, (Ephesians 2:12. ) But we must know, that whither soever the Jews were exiled, there went with them some seed of godliness, 247 and there was some smell [savor] of pure doctrine spread abroad. For their miserable scattering abroad was so turned unto a contrary end by the wonderful counsel of God, that it did gather those unto the true faith who did wander in error. And though religion were also corrupt among them with many wicked inventions, yet because most of the Gentiles were weary of their madness, they were by this
? 246 "Ingenua," frank, ingenuous.
247 "Dispersum fuisse aliquod prelatis semen," some seed of piety was spread.
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Acts 17:1-4
? short sum 248 enticed unto Judaism, that nothing is more safe than the worship of one and the true God. Therefore, by religious Grecians understood those who had some taste of the true and lawful worship of God, so that they were not any longer given to gross idolatry. Though, as I have said, it is to be thought that it was only a light and obscure taste, which was far from true instruction. Wherefore, Luke doth improperly give them such an honorable title. But as the Spirit of God doth sometimes vouchsafe [to give] some rude beginning and first exercise of faith, or the only [mere] preparation, the name of faith, so they are called in this place religious, who, having taken their leave of idols, had begun to acknowledge one God.
And though that confused or obscure persuasion doth not deserve of itself to be counted religion, yet because it is a step whereby we come nearer unto God, it taketh the name of the consequent, as they call it, or of that which followeth. Yea, the blind and superstitious fear of God is sometimes called religion; not because it is so indeed, but improperly, to note the difference between a mean worship of God, 249 and gross and Epicurish contempt. Nevertheless, let us know that the truth and the sound doctrine of the word of God is the rule of godliness, so that there can be no religion without the true light of understanding.
? ?
248 "Hoc compendio," by this compendious argument, viz.
249 "Qualemcunque Dei cultum," any kind of divine worship.
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Acts 17:5-10
? ? Acts 17:5-10
? 5. And the unbelieving Jews being moved with envy, [zeal,] and taking to them certain vagabonds, froward fellows, and having assembled the multitude, they made a tumult in the city; and besetting the house of Jason, they sought to bring them out unto the people. 6. And when they had not found them, they drew Jason and certain brethren unto the governors of the city, crying, Those who have troubled the whole world are come hither also, 7. Who Jason hath received privily; and all these do contrary to the decrees of Caesar, saying that there is another king, one Jesus. 8. And they troubled [stirred up] the multitude and the magistrates of the city when they heard these things: 9. And when they had received sufficient assurance of Jason and the rest, they let him go. 10. And forthwith the brethren sent forth Paul and Silas by night unto Berea, who, when they were come, they went into the synagogue of the Jews.
? ? ? 5. And being moved with envy. We see how Paul could nowhere erect the kingdom of Christ without some conflict, for so soon as any fruit of doctrine appeared, there arose persecution therewithal; but because he knew that he was to war against Satan and the wickedness of the world, he was not only hardened against all assaults, but he was more encouraged more courageously to proceed. Therefore, all the servants of Christ must be content with this one example of him, if they see that their labor doth yield some fruit, they must recompense all manner of persecutions with this reward. And this place teacheth that the zeal wherewith the unbelievers are carried headlong, and set on fire, is nothing else but furious force, 250 because it is not governed by the prudence of the Spirit, neither yet with righteousness or equity. And though they do always pretend the name of God for an excuse of their disordered zeal, yet this history doth plainly declare, that mere hypocrisy doth reign inwardly, and that all corners of their hearts are stuffed with poisoned malice. These enemies of Paul did boast that they were defenders of the law of God; and that they did hate Paul, and contend with him only in defense thereof.
Why do they then arm the wicked, and conspire together with them to raise tumult? Why then do they also before a profane magistrate bring the gospel in that contempt which might have redounded to the contempt of the law? Such sedition doth plainly declare, that they were moved with nothing less than desire to please God, to be thus hot against Paul, for to what end do they beset Jason's house, and strive disorderly 251 to pluck out Paul thence, save only that they may set him before the people to be stoned? Therefore, let us know that wicked zeal, which is hot [boils] in superstitious men, is always infected with
? 250 "Rabiosum. . . impetum," a rabid impulse.
251 "Tumultuose," tumtultuously.
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? hypocrisy and malice; and this is the cause that it breaketh out into cruelty without keeping any measure.
Taking to them certain vagabonds. The Greek word which Luke useth doth signify sluggards, and men whereof there ought no account to be made, who, having nothing wherewith they could keep themselves occupied at home, did run up and down idle; 252 or bold [audacious] fellows and hungry, who are ready to forswear themselves to raise tumults, and to be at one end of 253 every wicked fact. Whereby it doth likewise appear that their own conscience told them that they did amiss, seeing they got wicked men to take their part, and to give them their consent. For seeing the magistrate did favor them, what did move them to raise that tempest, save only because they had no hope to have any success, unless (matters should be out of order and) all should be in an uproar? And Luke describeth how such fans did raise sedition; to wit, they gathered the people together in troops, and spread abroad their poison here and there, until they were strong enough to make an assault; 254 which policy [artifice] is too common among seditions fellows, as those cities which are subject to this mischief do full well know.
6. Those men who have troubled the whole world. This is the state of the gospel, to have those uproars which Satan raiseth imputeth to it. This is also the malicousness of the enemies of Christ, to lay the blame of tumults upon holy and modest teachers, which they themselves procure. Assuredly, the gospel is not preached to this end that it may set men together by the ears; 255 but rather that it may keep them in peace, being reconciled to God. When Christ doth meekly will us 256 there to come unto him, Satan and the wicked rage; 257 therefore, Paul and Silas might easily have defended themselves; but it was requisite for them to suffer this false slander for a time; and so long as they were not heard, to put it up quietly. And the Lord meant by their example to teach us, that we must not give place to slanders and false reports; but we must stand stoutly in maintaining the truth, being ready to hear evil for things done well. Wherefore, away with the perverse wisdom of some, who, to the end they may escape false slanders, cease [hesitate] not to betray Christ and his gospel through their treacherous moderation, as though their good name were more precious than Paul's and such like, yea, than the sacred name of God, which is not free from blasphemies.
7. All these men, etc. The second point of the accusation of this, that they violate the majesty of the empire of Rome. A great and grievous crime, yet too impudently forged. Paul
? 252 "Per forum," through the market-place.
253 "Operam suam locare," hire out their assistance in.
254 "Donec ad vim inferendam sufficerent," until they were able to offer violence.
255 "Ut homines ad mutuous conflictus accendat," that it may inflame men to mutual conflict.
256 "Ad se benigne invitet," benignity invite us to himself.
257 "Tumultuanture," make a tumult.
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? and Silas sought to erect the kingdom of Christ, which is spiritual. The Jews knew that this might be done without doing any injury to the Roman empire. They knew that they meant nothing less than to overthrow the public estate, or to take from Caesar his authority. Therefore, the Jews catch at the pretense of treason, that they may oppress the innocent with the envy of the crime alone. 258
Neither doth Satan cease at this day to blear men's eyes with such smokes and mists. The Papists know full well, and they be sufficiently convict before God, that that is more than false which they lay to our charge, That we overthrow all civil government; that laws and judgments are quite taken away; that the authority of kings if subverted by us; and yet they be not ashamed to the end they may make all the whole world offended with us, falsely to report that the Jews do not only allege that Caesar's commandments were broken, because Paul and Silas durst presume to alter and innovate somewhat in religion, but because they said there was another king. This crime was altogether forged; but if at any time religion enforces us to resist tyrannical edicts and commandments which forbid us to give due honor to Christ, and due worship to God; we may then justly say for ourselves, that we are not rebellious against kings, for they be not so exalted, that they may go about like giants to pull God out of his seat and throne. That excuse of Daniel was true, that he had not offen- ded the king, whereas notwithstanding he had not obeyed his wicked commandment, neither had he injured mortal man, because he had preferred God before him. So let us faithfully pay to princes the tributes which are due to them, let us be ready to give them all civil obedience; but if, being not content with their degree, they go about to pluck out of our hands the fear and worship of God, there is no cause why any should say that we despise them, because we make more account of the power and majesty of God.
8. They raised the multitude. We see how unjustly the holy men were handled. Because they had no place granted them to defend themselves, it was an easy matter to oppress them, though they were guiltless. We see, likewise, that it is no new matter for magistrates to be carried away with the rage of the people as with a tempest, especially when the injury toucheth those who are strangers and unknown, at whose hands they look for no reward; because they will not come in danger for nothing. For then they care not for reason or equity, neither do they hear the matter, 259 but one driveth forward another without any resistance, and all things are done out of order, as when they run unto some great fire. But it came to pass, by the singular goodness of God, that so great heat was stayed by and by; for so soon as the
258 "Sed colorem hunc malitiose obtendunt quaerendae invidiae causa. Non tanti erat apud Macedones religio, praesertim Judaica, ut ejus causa homines ignotos, protinus ad caedem raperent;" but maliciously use this pretext for the purpose of producing obloquy. There was not so much religion, especially Jewish, among the Macedonians, that for its sake they would hurry off strangers to execution. Omitted.
? 259 "Nec suscipitur causae cognitio," nor do theytake cognisance of the cause.
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magistrates profess that they will know farther of the matter, the multitude is appeased; as- surance [security] is taken; and, at length, the matter is ended.
10. They sent them out to Berea. Hereby it appeareth that Paul's labor brought forth fruit in a small time; for though the brethren send forth him and Silas, yet they adjoin themselves as voluntary companions to their danger and cross by this duty. But the constancy of Paul is incredible, because, having had such experience of their stubbornness and malice of his nation, he doth never cease to try whether he can bring any to Christ, namely, seeing he knew that he was bound both to Jews and Gentiles, no injury of men could lead him away from his calling. So all the servants of Christ must so wrestle with the malice of the world, that they shake not off Christ's yoke with what injuries soever they be provoked.
Acts 17:5-10
? ? 109
Acts 17:11-15
? ? Acts 17:11-15
? 11. And those were noblemen among the Thessalonians, who had received the word with all readiness of mind, daily searching the Scriptures whether these things were so. 12. And many of them believed, and honest women which were Grecians, and men not a few. 13. But when the Jews of Thessalonica knew that Paul did also preach the word of God at Berea, they came thither also, moving the multitude. 14. And then straghtway the brethren sent forth Paul that he might go as it were unto the sea; but Silas and Timotheus remained there. 15. Moreover, those which guided Paul brought him even unto Athens; and when they had received commandment to Silas and Timotheus that they should come to him with speed, they departed.
? ? ? 11. Did excel in nobility. Luke returneth again unto the men of Thessalonica. The re- membrance of Christ might have been thought to have been buried by the departure of Paul, and surely it is a wonder that that small light, which began to shine, was not quite put out, and that the seed of sound doctrine did not wither away, which had need continually to be watered that it might spring up. But after Paul's departure, it appeareth how effectual and fruitful his preaching had been. For those who had only tasted of the first principles of godliness do nevertheless profit and go forward, though he be absent, and exercise themselves in the continual reading of the Scripture. And, first, Luke saith that they were of the chief families. For the nobility whereof he maketh mention is referred not unto the mind, but unto the nation. Some think that the men of Berea are compared with the men of Thessalon- ica, because he saith [? ? ? ? ? ? ? ? ? ? ? ? ? ], and not in the superlative degree [? ? ? ? ? ? ? ? ? ? ? ? ? ]. But I think that that manner of speech is usual and common among the Grecians, which the Latins could not so well digest. 260 Moreover, he had said a little before, that certain principal women believed at Thessalonica, and it is not to be thought that the men of Berea were preferred before those of this city. And there is a threefold reason why Luke maketh mention of their excellency of birth. We know how hardly men came down from their high degress, what a rare matter it is for those who are great in the world to undertake the reproach of the cross, laying away their pride, and rejoice in humility, as James commandeth, (James 1:10. )
Therefore Luke commendeth the rare efficacy and working of the Spirit of God, when he saith that these noblemen were no whit hindered by the dignity of the flesh, but that embracing the gospel, they prepared themselves to bear the cross, and preferred the reproach of Christ before the glory of the world. Secondly, Luke meant to make known the glory of the world. Secondly, Luke meant to make known unto us, that the grace of Christ standeth
? 260 "Quae Latinis auribus esset durior," which would have sounded harsher to Latin ears.
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? open for all orders and degrees. In which sense Paul saith, that God would have all men saved, (1 Timothy 2:4;) lest the poor and those who are base do shut the gate against the rich, (though Christ did vouchsafe them the former place. ) Therefore we see that noblemen, and those who are of the common sort, 261 are gathered together, that those who are men of honor, and which are despised, grow together into one body of the Church, that all men, in general, may humble themselves, and extol the grace of God. Thirdly, Luke seemeth to note the cause why there were so many added, and the kingdom of Christ was, in such short time, so spread abroad and enlarged at Thessalonica; to wit, because that was no small help, that chief men, and men of honor, did show other men the way, because the common sort is for the most part moved by authority. And though this were no meet stay for faith and godliness, yet is it no strange thing for God to bring the unbelievers (who wander as yet in error) to himself, by crooked and byways. 262
Received the word. This is the first thing which he commendeth in the men of Thessalon- ica, that with a willing and ready desire they received the gospel. Secondly, that they con- firmed their faith 263 by diligent inquisition; so that their faith and godliness are commended in the beginning for forwardness, 264 and in process they are praised for their constancy and fervent desire they had to profit. And surely this is the first entrance into faith that we be ready to follow, and that, abandoning the understanding and wisdom of the flesh, 265 we submit ourselves to Christ, by him to be taught and to obey him. Also Paul himself, in ad- orning the Thessalonians with this title, doth agree with Saint Luke, (1 Thessalonians 2:13. )
As touching the second member, this diligence is no small virtue, whereunto Luke saith the faithful were much given for confirmation of their faith. For many who at the first break out 266 give themselves straightway to idleness, while that they have no care to profit, and so lose that small seed 267 which they had at the first.
But two inconveniences 268 may be in this place objected; for it seemeth to be a point of arrogancy in that they inquire that they may judge; and it seemeth to be a thing altogether disagreeing with that readiness whereof he spake of late; secondly, forasmuch as inquisitions is a sign of doubtfulness, it followeth that they were before endued with no faith, which hath always assurance and certainty joined and linked with it. Unto the first objection I answer,
? 261 "Nobiles et plebeios," that nobles and plebeians.
262 "Per obliquas vias," through winding paths.
263 "Quotidie," daily.
264 "Initio a promptitudine," at the commencement for promptitude or readiness.
265 "Proprio carnis sensu," our own carnal sense.
266 "Ebulliunt," spring forth.
267 "Fidei semen," seed of faith.
268 "Absurdo," absurdities.
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? that Luke's words ought not so to be understood, as if the Thessalonians took upon them to judge, or as though they disputed whether the truth of God were to be received; they did only examine Paul's doctrine by the rule and square of the Scripture, even as gold is tried in the fire; for the Scripture is the true touchstone whereby all doctrines must be tried. If any man say that this kind of trial is doubtful, forasmuch as the Scripture is oftentimes doubtful, and is interpreted divers ways, I say, that we must also add judgment of the Spirit, who is, not without cause, called the Spirit of discretion, [discernment. ] But the faithful must judge of every doctrine no otherwise then out of, and according to, the Scriptures, having the Spirit for their leader and guide. And by this means is refuted that sacrilegious quip [quibble] of the Papists, Because there can be nothing gathered certainly out of the Scriptures, faith doth depend only upon the determination of the Church. For when the Spirit of God doth commend the men of Thessalonica, he prescribeth to us a rule in their example. And in vain should we search the Scriptures, unless they have in them light enough to teach us.
Therefore, let this remain as a most sure maxim, that no doctrine is worthy to be believed but that which we find to be grounded in the Scriptures. The Pope will have all that received without any more ado, whatsoever he doth blunder out at his pleasure; but shall he be pre- ferred before Paul, concerning whose preaching it was lawful for the disciples to make in- quisition? And let us not that this is not spoken of any visured [pretended] Council, but of a small assembly of men, whereby it doth better appear that every man is called to read the Scriptures. So likewise, making of search doth not disagree with the forwardness of faith; for so soon as any man doth hearken, and being desirous to learn, doth show himself attent- ive, he is now bent and apt to be taught, though he do not fully 269 give his consent. For example's sake, an unknown teacher shall profess that he doth bring true doctrine: I will come, being ready to hear, and my mind shall be framed unto the obedience of the truth. Nevertheless, I will weigh with myself what manner [of] doctrine it is which he bringeth; neither will I embrace anything but the certain truth, and that which I know to be the truth. And this is the best moderation, when, being fast bound with the reverence of God, we hear that willingly and quietly which is set before us, as proceeding from him. Nevertheless, we beware of the seducing subtilty of men; neither do our minds throw themselves headlong with a blind rage 270 to believe every thing without advisement. Therefore, the searching mentioned by Luke doth not tend to that end that we may be slow and unwilling to believe, but rather readiness with judgment is made the mean between lightness and stubbornness.
Now must we answer the second objection. Faith is contrary to doubtfulness: he which inquireth doubteth; therefore it followeth, that forasmuch as the Thessalonians inquire and
? 269 "Statim plane," plainly, and at once.
270 "Caeco levitatis impetu," with a blind and giddy impulse.
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? make search touching the doctrine of Paul, they were void of faith as yet. But the certainty of faith doth not hinder the confirmation thereof. I call that confirmation when the truth of God is more and more sealed up in our hearts, whereof, notwithstanding, we did not doubt before. For example's sake, I hear out of the gospel that I am reconciled to God through the grace of Christ, and that my sins are purged [expiated] through his holy blood: there shall be some testimony uttered which shall make me believe this. If afterward I examine and search the Scriptures more thoroughly, I shall find other testimonies oftentimes which shall not only help my faith, but also increase it and establish it, that it may be more sure and settled. In like sort, as concerning understanding, faith is increased by reading the Scriptures. If any man object again, that those men do attribute but small authority to Paul's doctrine, who search the Scriptures whether these things be so, I answer, that such are the proceedings of faith, that they sometimes seek for that in the Scripture whereof they are already persuaded by God, and have the inward testimony of the Spirit. And Luke doth not say that the faith of the Thessalonians was in all points perfect; but he doth only declare how they were brought to Christ, 271 and how they did profit in faith, until the absolute building of godliness might be erected among them.
