Commentary on Acts, Part 2 · Chapter 16
CHAP. XVI.
1 AND he came to Derbe and Lystra: and behold there was there a certain diſciple named Timotheus, the ſonne of a certaine faithfull woman a Ieweſſe, and his father was a Grecian.
2 He was well reported of by the brethren, which were at Lystra and Iconium.
3 Paul would hauehave him to go with him: and when he had taken him he circumciſed him becauſe of thoſe Iewes which were in thoſe places. For they all knewe that his father was a Grecian.
4 And as they paſſed through the Cities, they deliuered to them to bee kept the decrees, which were decreed by the Apoſtles & Elders, which were at Ieruſalem.
5 And ſo the Churches were confirmed in the faith, and abounded in number daily.
1 Luke doeth now now begin to declare what were the proceedings of Paul after that Barnabas and he were ſeperate. And firſt he ſheweth that he took to his company at Lyſtra, Timothie to be his companion. But to the end we may knowe that Paul did nothing raſhly or without good conſideration, Luke ſaith plainely that Timothie was ſuch a man as the brethren did well like of, and that they gaue teſtimonie of his godlines: for thus doth he ſpeake word for word. And ſo Paul himſelfe obſerueth the like choiſe, which he elſewhere commandeth to be made in chooſing miniſters. Neither is it to be thought, that thoſe prophecies did euen then come to light wherewith Timothie was ſet foorth,1. Tim. 1.18. and adorned by the ſpirit, as Paul doth teſtifie elſewhere. But there ſeemeth to be ſome diſagreement in that,1. Tim. 3.7. in that Luke ſaith that Timotheus was well reported off amongſt the brethren: and Paul will hauehave him to hauehave a good report of thoſe who are without, who is choſen to be a Biſhoppe. I anſwere, that wee muſt principally looke vntounto the iudgement of the godly: as they be ſole meete witneſſes, and doe alone rightly diſcerne well and wiſely according to the Spirite of God: and that we ought to attribute no more to the wicked than to blind men. Therefore it appeareth that godlines and holines of life muſt bee iudged according to the will and conſent of godly men: that he bee counted worthie to be a Biſhop, whom they commend. Notwithſtanding I confeſſe that euen this alſo is required in the ſeconde place, that the verie infidels be enforced to commend him: leaſt the Church of God come in danger of their ſlanders and euill ſpeaking, if it committe it ſelfe to bee gouerned by men of euill report.
3 He Circumciſed him becauſe of the Iewes. Luke doth plainely expreſſe that Timothie was not circumciſed, becauſe it was neceſſarie it ſhould be ſo: or becauſe the religion of that ſigne did continue as yet: but that Paul might auoid an offence. Therefore there was reſpect had of men, whereas the matter was free before God. Wherefore the circumciſing of Timotheus was no ſacrament, as was that which was giuen to Abraham and his poſterie: but an indifferent Ceremonie, which ſerued only for nouriſhing of louelove, and not for any exerciſe of godlineſſe. Nowe the queſtion is,Gen. 17.13. whether it were lawfull for Paule to vſe a vaine ſigne, whoſe ſignification and force was aboliſhed: for it ſeemeth a vain thing when there is a departure made from the inſtitution of God. But Circumciſion was commaunded by God to continue onelyonly vntill the comming of Chriſt. To this queſtion I aunſwere, that Circumciſion did ſo ceaſe at the comming of Chriſt, that notwithſtanding the vſe thereof was not quite aboliſhed by and by: but it continued free, vntill all men might know that Chriſt was the end of the Law, by the more manifeſt reuelation of the light of the Goſpel. And here we muſt note three degrees. The firſt is, that the ceremonies of the Law were ſo aboliſhed by the comming of Chriſt, that they did neither any longer appertain vntounto the worſhip of God, neither were they figures of ſpiritual things, neither was there any neceſſitie to vſe them. The ſeconde is, that the vſe thereof was free, vntill the truth of the Goſpel might more plainely appeare. The third, that it was not lawful for the faithful to retaine them, ſaue onelyonly ſo farre forth as the vſe thereof ſerued, for edification, neither was there any ſuperſtition therby foſtered. Though that free power to vſe them, whereof I hauehave ſpoken, be not without exception: becauſe there was a diuerſe reſpect to be had of ceremonies. For circumciſion was not in the ſame place, wherein the ſacrifices were, which were ordained for the purging of ſins. Wherfore it was lawful for Paul to circumciſe Timotheus: it had not bin lawfull for him to offer a ſacrifice for ſin. This is in deed a general thing that all the worſhip of the Law, did ceaſe at the comming of Chriſt, (becauſe it was to continue but for a time) as touching faith and conſcience: but concerning the vſe wee muſt knowe this, that it is indifferent and left in the libertie of the godly for a ſhort time: ſo far as it was not contrary to the cōfeſſion of faith. We muſt note the ſhortnes of time whereof I ſpeak, to wit vntill the plaine manifeſtation of the Goſpel: becauſe ſome learned men are groſſely deceiued in this point, who think that circumciſion doeth yet take place among the Iewes: whereas Paul teacheth that it is ſuperfluous when we are buried with Chriſt by baptiſme. It was better and more truly ſaid in the old prouerbe, that The ſynagogue was to be buried with honour.Coll. 2.11.12. Now it reſteth that we declare how farre forth the vſe of circumciſion was indifferent. That ſhall eaſily appeare by the manner of the libertie. Becauſe the calling of the Gentiles was not as yet generally knowen,Galat. 2.3. it was meete that the Iewes ſhould hauehave ſome prerogatiue granted them. Therefore vntill it might be better knowen that the adoption was deducted from the lynage & kinred of Abraham vntounto all the Gentiles: it was lawfull ſo far as edification did require, to retaine the ſigne of difference. For ſeing that Paul would not circumciſe Titus, and doeth auouch that the ſame was wel done, it followeth that it was not lawful to vſe this ceremony alwaies and without choiſe. Therefore they were to hauehave reſpect vntounto edification, and vntounto the publike commoditie of the Church. Becauſe he could not circumciſe Titus, vnleſſe he would betraie the doctrine of the Goſpel, and lay himſelfe open to the ſlaunders of the aduerſaries: he abſtained from the free vſe of the Ceremonie, which he did vſe in Timotheus, when he ſawe that it was profitable for the Church. Hereby it doth eaſily appeare what horrible confuſion doth reign in popery. There is there an huge heape of Ceremonies, and to what end, but that they may hauehave in ſteede of one veile of the old temple an hundred: God did abrogate thoſe ceremonies which he had commanded, that the trueth of the Goſpel might ſhine more clearely: men durſt take vponupon them to bring in new, and that without keeping any meaſure. After this came in a wicked ſurmiſe, that all theſe ſerue for the worſhip of God: at length followed the diuelliſh confidence of Merit. Now, foraſmuch as it is euident ynough that ſuch Ceremonies are neither veyles nor ſepulchres wherewith Chriſt is couered: but rather ſtinking dunghils wherein faith and religion are chocked: thoſe who make the vſe thereof generally free, doe aſcribe more to the Pope, than the Lord graunteth to his Law. It is to no end to ſpeake of the Maſſe and of ſuch filthineſſe which containe in themſelues manifeſt idolatrie.
They all knew this. Luke telleth vsus that this was Pauls drift, to make an entraunce for Timotheus vntounto the Iewes, leaſt they ſhould abhorre him as a prophane man. They knew all (ſaith hee) that his father was a Grecian. Therefore becauſe the mothers had no power ouer their children, they were fully perſwaded that he was vncircumciſed. Let the readers note here by the way, how miſerable the bondage of the people of God was then. Eunicha mother to Timotheus was one of the ſmal remnaunt, which the very Iewes thēſelues counted a monſter: & yet beyng married to a man which was an Infidel, ſhe durſt not conſecrate her children to God: no ſhe durſt not ſo much as giuegive thē the external ſigne of grace: and yet ſhe ceaſed not therfore to inſtruct her ſonne of a child holily in the feare of God: and in his true worſhippe. An example ſurely worthy to be folowed of womē, whō their huſbands affray with their tyrannous gouernment, from keeping and training vp their children and families chaſtly in true godlines. Grecian is taken in this place for a gē tile, after the olde and common cuſtome of the ſcripture.
4 They deliuered them the decrees to keepe. In theſe wordes Luke doeth ſignifie vntounto vsus howe deſirous Paul was of peace. The beſt and ſtrongeſt bond to keepe and foſter peace among the churches, was to keepe that which was ſet downe by the Apoſtles. When Paul taketh great pains about that, he taketh greate heede leaſt through his fault there ariſe any trouble. And let vsus remember that that continued but for a time: becauſe ſo ſoone as he ſeeth the daunger of offence ceaſe, hee doeth quite vnburthen the churches, and ſetting apart the decree, he maketh that free which the Apoſtles had there forbidden. And yet doth not he cā cel or violate by that abrogation that which the Apoſtles had decreed, or contemn the authors themſelues: becauſe they were not determined to eſtabliſh a perpetuall law: but onelyonly to mitigate for a ſhort time that which might hurt weake conſciences: as I did more at large declare in the former chapter: whereby the folly of the papiſts is ſufficiently refuted, who doe grieuouſly lay to our charge that we be farre vnlike Paule: becauſe we wil hauehave the conſciēces of the godlie gouerned by the word of God alone, ſetting light by the decrees of the church, as they cal thē, and not to be ſubiect to the wil of men. But as I hauehave alreadie ſaid, Paul meant nothing leſſe, then to inſnare mens conſciences in the ſnare of neceſſitie, for he is not contrary to himſelf, when he crieth in other places,Tit. 1.15. that all thinges are cleane to the cleane. And againe, Hee which is cleane eateth all thinges. And againe, The kingdom of God is not meat and drinke.Rom. 14.2.17. And againe, Meate doth not commend vsus to God. Againe, Eate al things which are ſold in the ſhambles, asking no queſtion for cō ſcience ſake. But in one word he reconcileth thoſe things which might otherwiſe ſeeme to diſagree,…. Cor. 8.8. when he cōmandeth to abſtaine frō things ſacrificed to idols, for another mans cōſcience ſake. Neuertheles he taketh great heed that he bind not godly ſouls with the lawes of mē. Therfore we attempt nothing at this day which is contrary to, or diſagreeing with Paul. But the papiſtes mocke vsus too groſlie when they compare their lawes with the decrees of the Apoſtles. The Apoſtles inuented no new worſhip of God, they had erected no newe ſpiritual gouernement: but for the deſire they had to mainteine peace they exhorted the gentiles, that they wold yeeld a little to the Iewes. Before the pope ca… excuſe his lawes vnderunder this colour, he muſt firſt change them wholly. And as for vsus, ſeeing that the papiſtes doe place the ſpiritual worſhip of God in mans inuentions, and tranſlate the right which belongeth to God alone vntounto men, that they may reigne as Lords ouer ſoules: we are inforced manfully to withſtand them, vnleſſe through trecherous ſilence, we wil betray the grace gotten by the blood of Chriſt. Now what likelihood can there be betweene three decrees ſet downe for the helpe and comfort of the weake, and an infinite heape of lawes: which doth not onlie oppreſſe miſerable ſoules with the weight thereof, but alſo ſwallowe vp faith? We know the complaint of Auguſtine writing to Ianuarius: that the Church was wickedly laden euen then with too greate a burden of traditions. Could he, I pray you ſuffer the bondage of theſe times, which is almoſt an hundreth times harder and heauier.
5 The Churches were confirmed. By this we gather, that that which Luke ſetteth down, or rather toucheth cōcerning the decrees of the apoſtles, was as it were put in by the way, being not much appertinent vntounto the matter. For he commendeth a farre other fruit of Pauls doctrine, when he ſaith that the churches were confirmed in the faith. Therfore Paule did ſo order external things, that he was principally careful for the kingdome of God, which conſiſteth in the doctrine of the goſpel, and doth farre ſurpaſſe and ſurmount externall order. Therefore thoſe decrees were mentioned, in as much as they were expedient for mainteining concord, that we might know that the holy man had a care thereof. But religion and godlines hath the former place, whoſe ſole foundation is faith: which againe doth ſtay it ſelfe vponupon the pure worde of God, and doth not depend vponupon mens lawes. Now by this example Luke pricketh vsus forward to proceed cōtinually: leaſt at the beginning ſloth or neglect of profiting come vponupon vsus. Alſo the way to increaſe faith is expreſſed, to wit when the Lord doth ſtirre vsus vp by the induſtry of his ſeruants: as at that time he vſed the labour and diligēce of Paul and his companions. When he addeth immediatly that they were alſo increaſed in number: he commendeth another fruit of preaching: and yet he doth therwithal ſignifie vntounto vsus, that the more thoſe profite in faith, who are firſt called, the more doe they bring vntounto Chriſt: as if faith did creepe abroade vntounto others by branches.
6 And when they had gone through Phrygia and the countrie if Galacia, they were forbidden of the holy Ghoſt to ſpeake the word in Aſia.
7 And going into Myſia they aſſayed to goe into Bithynia: and the ſpirite ſuffered them not.
8 And when they had paſſed through Myſia, they came downe to Troada.
9 And Paul ſaw a viſion by night, There was a certain man of Macedonia, ſtā ding and praying him, and ſaying, comming into Macedonia, helpe vsus.
10 And ſo ſoone as he ſaw the viſion, we ſought ſtreightway to goe into Macedonia, being ſurely confirmed that the Lord had called vsus to preach the Goſpel to them.
6 When they had gone throughout. Luke ſheweth here how diligent & carefull Paul and his companions were in the office of teaching: for hee ſaith that they iorneyed through diuerſe regions of the leſſer Aſia, that they might preach the goſpel. But he reciteth one thing which is worth the remembring, that they were forbidden by the Spirite of God to ſpeake of Chriſt in ſome places, which ſerueth not a little to ſet foorth the Apoſtleſhip of Paul: as vndoubtedly he was not a little incouraged to proceed, when hee knewe that the Spirite of God was his guide in his way, and the gouernour of his actions. And whereas whither ſoeuer they came they prepared themſelues to teach, they did that according to their calling, and according to the commaundement of God. For they were ſent to preach and publiſh the Goſpell to the Gentiles without exception: but the Lorde reuealed his counſell in gouerning the courſe of their iorney, which was before vnknowne, euen in a moment. Notwithſtanding the queſtion is, If Paul taught no where but whither hee was ledde by the Spirite, what certainetie ſhall the miniſters of the Church hauehave at this day of their calling, who are certified by no Oracles when they muſt ſpeake or holde their peace? I anſwere, Seeing that Pauls prouince and charge was ſo wide, he had neede of the ſingular direction of the Spirite. Hee was not made the Apoſtle of one particular place, or of a fewe Cities: but hee had receiued commaundement to preach the Goſpel through Aſia, and Europa: which was to ſaile in a moſt wide ſea. Wherefore there is no cauſe why wee ſhoulde woonder that in that confuſed wideneſſe God beckened vntounto him as it were by reaching foorth his hand, how far he would hauehave him goe, or whither.
But heere ariſeth an other harder queſtion, why the Lorde did forbid Paul to ſpeake in Aſia, and ſuffered him not to come into Bithynia. For if aunſwere bee made that theſe Gentiles were vnworthie of the doctrine of ſaluation; we may againe demaunde why Macedonia was more worthie. Thoſe who deſire to bee too wiſe, doe aſſigne the cauſes of this difference in men: that the Lorde vouchſafeth euerie man of his Goſpel, as hee ſeeth him bent vntounto the obedience of faith: but hee himſelfe ſaieth farre otherwiſe, to wit, that hee appeared plainely to thoſe which ſought him not, and that hee ſpake to thoſe who asked not of him. For whence commeth aptneſſe to be taught and a mind to obey, but from his Spirite? therefore it is certaine that ſome are not preferred before otherſome by their merit, ſeeing that all men are naturallie like backward and waiwarde from faith. Therefore there is nothing better than to leaue free power to God to vouchſafe and depriue of his grace whom he will. And ſurely as his eternall election is free, ſo his calling is alſo free which floweth thence: and is not grounded in men, ſeeing that he is not indebted to any.
Wherefore let vsus knowe that the Goſpel ſpringeth and iſſueth out to vsus out of the ſole fountaine of meere grace. And yet God doeth not want a iuſt reaſon, why he offereth his Goſpel to ſome, and paſſeth ouer otherſome: But, I ſay, that that reaſon lieth hid in his ſecreat counſell. In the meane ſeaſon let the faithfull know, that they were called freely, when other were ſet aſide: leaſt they take that to themſelues which is due to the mercy of God alone. And in the reſt whom God reiecteth for no manifeſt cauſe, let them learne to wonder at the deepe depth of his iudgement, which they may not ſeeke out. And here the word Aſia is taken for that part which is properly ſo called. When Luke ſaieth that Paul and his companions aſſaied to come into Bithynia, vntil they were forbidden of the ſpirit: he ſheweth that they were not directed by Oracles, ſaue onelyonly when neede required, as the Lorde vſeth to be preſent with his in dolefull and vncertaine matters.
9 A viſion by night. The Lorde would not that Paul ſhould ſtay any longer in Aſia: becauſe he would draw him into Macedonia. And Luke expreſſeth the maner of the drawing, that a man of Macedonia appeared to him by night. Where we muſt note that the Lord did not alwayes obſerue the ſame manner of reuelation: becauſe diuerſe kinds are more conuenient for confirmation. And it is not ſaid that this viſion was offered in a dreame: but onelyonly in the night ſeaſon. For there be certaine night viſions, which men ſee when they be awake.
Helpe vsus. This ſpeech ſetteth forth the miniſterie committed to Paul. For ſeing that the Goſpel is the power of God to ſaluation, thoſe which are the miniſters of God are ſaid to helpe thoſe who periſh: that hauing deliuered them from death, they may bring them vntounto the inheritance of eternall life.Rom. 1.16. And this ought to be no ſmall incouragement for godly teachers to ſtirre vp the heat of their ſtudie and deſire: when they heare that they call backe miſerable ſoules from deſtruction, and that they helpe thoſe who ſhoulde otherwiſe periſh, that they may bee ſaued. Againe, all people vntounto whom the Goſpel is brought, are taught reuerently to embrace the miniſters thereof as deliuerers: vnleſſe they will maliciouſly reiect the grace of God: and yet this commendation and title is not ſo tranſlated vntounto men, that God is robbed euen of the leaſt parte of his praiſe: becauſe though hee by his miniſters giuegive ſaluation, yet is he the onelyonly author thereof, as if he reached out his hands to helpe.
10 Being fullie perſwaded. Hence we gather that it was no bare viſion but that it was alſo confirmed by the teſtimony of the Spirit. For Satan doeth oftentimes abuſe ghoſts and viſures to deceiue with all, that hee may mocke and coſin the vnbeleeuers. Whereby it commeth to paſſe that the bare viſion leaueth mans minde in doubt: but ſuch as are diuine in deede, thoſe doeth the Spirit ſeale by a certaine marke: that thoſe may not doubt nor wauer, whom the Lord will hauehave certainly addicted to himſelfe, A wicked Spirit appeared to Brutus, inuiting him to enter that vnhappie cumbate and battle which he had at Philippi, euen in the verie ſame place whereunto Paul was afterward called. But as the cauſe was farre vnlike: ſo the Lorde dealt farre otherwiſe with his ſeruant, ſo that he put him out of doubt: and left him not aſtonied with feare. Nowe in Paul and his companions the deſire to obey inſued immediatly vponupon the certaintie: for ſo ſoone as they vnderſtand that the Lord called them, they addreſſe themſelues to their iorney. The termination of the participle which is here vſed is actiue: and though it hauehave diuerſe ſignifications, I do not doubt but that Luke his meaning is, that Paul and the reſt, after that they had conferred this viſion with the former Oracles, were fully perſwaded that the Lord had called them into Macedonia.
11 Therefore when we had looſed from Troas, we came with a ſtreight courſe into Samothracia, and the day following to Neapolis.
12 And from thence to Philippi, which is the chiefe Citie of the parties of Macedonia, beeing a free Citie. And wee ſtayed in the ſame Citie certaine dayes.
13 And on the day of the Sabaoths wee went out of the Citie beſides a ryuer, where was wont to be prayer: and ſitting, we ſpake to the woman which came togither.
14 And a certaine woman named Lydia, a ſeller of purples, of the Citie of the Thyatirians, which worſhipped God, heard: whoſe heart the Lord opened, that ſhe might take heed to thoſe things which were ſpoken of Paul.
15 And when ſhee was baptized and her houſe, ſhee beſought vsus, ſaying, If yee iudge me faithfull to the Lorde, enter into my houſe and tarry. And ſhe inforced vsus.
11 This hyſtorie doeth as it were in a glaſſe ſhewe, howe ſharply the Lord did exerciſe the faith & pacience of his, by bringing them in great ſtraites, which they could not hauehave ouercome vnleſſe they had ben indued with ſingular conſtancie. For the entrance of Paul into Macedonia is reported to be ſuch, as that it might hauehave cauſed him to giuegive but ſmall credence to the viſion. Theſe holy men leauing the worke which they had in hand, did croſſe the ſeas with great haſt, as if the whole nation of the Macedonians would hauehave come to meete them with earneſt deſire to be holpen. Now the ſucceſſe is ſo farre from being anſwerable to their hope, that their mouthes are almoſt quite ſtopped. When they enter the chiefe Citie, they finde none there with whom they may take any pains, therfore they are enforced to go into the field that they may ſpeak in an obſcure corner and wildernes. Yea euen there they cannot hauehave one man which will harken to their doctrine, they can onelyonly hauehave one woman to be a diſciple of Chriſt: and that one which was an aliant. Who would not hauehave ſaide that this iorney was taken in hand fooliſhly, which fel out ſo vnhappily? But the Lorde doeth thus bring to paſſe his works vnderunder a baſe & weak kind: that his power may ſhine more clearly at length, and it was moſt meet that the beginnings of the kingdome of Chriſt ſhould be ſo ordered, that they might taſt of the humilitie of the croſſe. But we muſt mark the conſtancy of Paul & his companions, who being not diſmaid with ſuch vnproſperous beginnings, trie whither any occaſion will offer it ſelfe contrary to their expectation. And aſſuredly the ſeruants of Chriſt muſt wraſtle with all lets, neither muſt they be diſcouraged, but go forward to morrow, if this day there appeare no …uite of their labour, for there is no cauſe why they ſhould deſire to be more happie than Paul. When Luke ſaith that they abode in that Citie, ſome had rather hauehave it, that they conferred or diſputed, but the other tranſlation is more plaine, & the text perſwadeth vsus to make choiſe thereof: becauſe Luke wil ſhortly after declare, that Lydia was the firſt fruites of that Church, and we may eaſily geſſe, that the Apoſtles went out of the Citie, becauſe there was no gate opened to them in it.
13 In the day of the Sabaoths. No doubt the Iewes ſought ſome place which was ſolitarie and by the way, when they were diſpoſed to pray becauſe their religion was then eueryevery where moſt odious. And God by their example meant to teach vsus, what great account we ought to make of the profeſſion of faith: that wee doe not forſake it either for feare of enuie or of daunger. They had in deede in many places Synagogues: but it was not lawfull for them to aſſemble themſelues publikely at Philippi which was a free Citie of Rome. Therefore they withdraw themſelues into a ſecreat corner, that they may pray to god where they could not be eſpied: and yet there were thoſe who did grudge euen at this, ſo that they might think that it might both cauſe trouble and danger, but they prefer the worſhip of God before their own quietnes & commoditie. Furthermore we may gather by this worde Sabaoth, that Luke ſpeaketh of the Iewes. Secondly foraſmuch as he commendeth the godlines of Lydia, it muſt needs be that ſhe was a Ieweſſe: which matter needeth no long diſputation, foraſmuch as we know that it was an hainous offēce for the grecians & Romās to celebrate the Sabaoth, or to take vp Iewiſh rites. Now we vnderſtand that the Iewes made choiſe of the riuers bank that they might there pray, not for any ſuperſtitions ſake, but becauſe they ſhunned the company of men, & the ſight of the people. If any man obiect, why did not eueryevery man pray in his houſe priuatly. The anſwere is ready, that This was a ſolemn rite of praying to teſtifie godlines: & that being far from the ſuperſtitions of the Gentiles, they might one exhort another to worſhip God alone, & that they might noriſh the religion receiued of the fathers among thēſelues. As touching Paul & his fellowes who were lately come, it is to be thought that they came thither not only to pray, but alſo becauſe they hoped to do ſome good. For it was a fit place for them to teach in, being far from noiſe: & it was meet that they ſhould be more attentiue to heare the word who came thither to pray. Luke putteth the day of the ſabaoths, in ſteed of the ſabaoth: where following Eraſmus I hauehave tranſlated it, There was wont to be praier: the old interpreter hath, did ſeeme. And the word nomizesthai hath both ſignifications among the Grecians. Yet this ſenſe is more fit for this preſent place, that they did commonly vſe to hauehave prayer there.
We ſpake to the women. Either that place was appointed for the aſſemblies of women: or elſe religion was cold among men, ſo that they came more ſlowly. Howſoeuer it be, we ſee that the holy men omit no occaſion or opportunitie: becauſe they vouchſafe to offer the Goſpel euen to women alone. Furthermore foraſmuch as it ſeemeth likely to me, that men and women made their praiers there togither, I ſuppoſe that Luke omitted the men, either becauſe they would not heare, or elſe becauſe they profited nothing by hearing.
14 A woman named Lidia. If they had bin heard of a fewe women, yet this had beene but to enter in as it were by a ſtraite chinke. But nowe whereas one only heareth attentiuely and with fruit, might it not hauehave ſeemed that the way was ſtopt before Chriſt? But afterwarde there ſprunge a noble Church of that one ſmall graffe, which Paul ſetteth out with many excellent commendations: yet it may be that Lydia had ſome companions, whereof there is no mention made, becauſe ſhee did farre excell them all. And Luke doth not aſſigne that for the cauſe why this one woman did ſhew her ſelfe apt to bee taught, becauſe ſhee was more wittie than the reſt, or becauſe ſhe had ſome preparation of her ſelfe: but he ſaith that the Lorde opened her heart that ſhe might giuegive eare and take heede to the ſpeech of Paul. He had of late commended her godlineſſe: and yet he ſheweth that ſhe could not comprehend the doctrine of the Goſpel, ſaue onelyonly through the illumination of the Spirite. Wherefore we ſee that not faith alone, but all vnderſtanding and knowledge of ſpirituall thinges is the peculiar gift of God, and that the miniſters do no good by teaching and ſpeaking, vnleſſe the inward calling of God be thereunto added. By the word heart, the Scripture meaneth ſometimes the minde, as when Moſes ſaieth, God hath not giuen thee hitherto a heart to vnderſtand. So likewiſe in this place Luke doth not onelyonly ſignifie vntounto vsus that Lydia was brought by the inſpiration of the Spirit, with affection of heart to embrace the Goſpel: but that her minde was lightned, that ſhe might vnderſtand it. By this let vsus learne that ſuch is the blockiſhneſſe, ſuch is the blindneſſe of men, that in ſeing they ſee not, in hearing they heare not, vntill ſuch time as God doth giuegive them new eyes and newe eares. But we muſt note the ſpeech, that The heart of Lydia was opened, that ſhee might giuegive eare to the externall voice of the teacher. For as preaching alone is nothing elſe but the deade letter: ſo wee muſt beware leaſt a falſe imagination, or a ſhew of ſecreat illumination leade vsus away from the worde, whereupon faith dependeth, and wherein it reſteth. For many, to the end they may amplifie the grace of the Spirit, feigne to themſelues certaine inſpired perſons, that they may leaue no vſe of the external word. But the ſcripture doeth not ſuffer any ſuch diuorce to bee made, which ioyneth the miniſterie of men with the ſecreat inſpiration of the Spirite. Vnleſſe the minde of Lydia had beene opened, Pauls preaching ſhould hauehave beene onelyonly literal: and yet the Lord doth not inſpire her with bare reuelations onelyonly, but he giueth her the reuerence of his word: ſo that the voice of man, which might otherwiſe hauehave bin vttered in vaine, doeth pearce into a minde indued with heauenly light. Therefore let thoſe brainſicke fellows be packing, who vnderunder color of the ſpirit, refuſe external doctrin. For wee muſt note the temperature or moderation which Luke ſetteth downe here, that we can hauehave or obtaine nothing by the hearing of the worde alone without the grace of the Spirite and that the ſpirite is giuen vsus, not that he may bring contempt of the word, but rather that he may dip into our mindes, and write in our heartes the faith thereof.
Now if the cauſe bee demaunded why the Lord opened one womans heart alone, we muſt returne vntounto that principle, that ſo many beleeue as are ordeined to life. For the fear of God which went before the plain and manifeſt knowledge of Chriſt in Lydia, was alſo a frute of free election. The deſcribers of ſituations of places, ſay that Thyatira is a citie of Lydia, ſituate vponupon the ſide of the riuer called Hermus, and that it was ſometimes called Pelopia, but ſome there be who attribute it to Phrygia, ſome to Myſia.
15 When ſhee was baptized. Heereby it appeareth how effectually God wrought in Lydia euen in a ſhort moment. For it is not to be doubted but that ſhe receiued and embraced the faith of Chriſte ſincerely, and gaue him her name, before Paul would admitte her vntounto baptiſme, this was a token of meere readineſſe: alſo her holy zeale and godlines doe therin ſhew themſelues, in that ſhe doth alſo conſecrate her family to God. And ſurely all the godly ought to hauehave this deſire, to hauehave thoſe who are vnderunder them to be partakers of the ſame faith. For he is vnworthie to be numbred among the children of God, and to be a ruler ouer others, whoſoeuer is deſirous to reigne and rule in his owne houſe ouer his wife, children, ſeruaunts, and maids, and will cauſe them to giuegive no place to Chriſt. Therefore let eueryevery one of the faithfull ſtudie to gouern and order his houſe ſo, that it may be an image of the church. I graunt that Lydia had not in her hand the hearts of all thoſe which wer of her houſhold, that ſhe might turne vntounto Chriſt whomſoeuer ſhe woulde: but the Lord did bleſſe her godly deſire, ſo, that ſhe had all her houſhold obedient. The godly (as we hauehave already ſaid) muſt indeuour with might and main to driue from their houſes all maner ſuperſtition. Secondlye, that they hauehave not profane families: but that they keep them vnderunder the feare of the Lord. So Abraham the father of the faithfull, was commanded to circumciſe al his ſeruants with him: and he is commended for the care he had to gouern his houſe, and to inſttuct his family. Furthermore if this dutie be required at the hands of the houſholder, much more of a prince, that he ſuffer not ſo much as in him lyeth, the name of God to be profaned in his realme.
She beſought them ſaying. This hath the force of an admiration, when ſhe ſaith, if ye hauehave iudged me faithfull: as if ſhe ſhould ſay, I beſeech you by that faith which you hauehave approued by baptiſme, that yee refuſe not to lodge with me. And Lydia did by ſuch an earneſt deſire, teſtifie, howe entirely ſhe loued the Goſpel. Neuertheleſſe it is not to be doubted, but that the Lorde gaue her ſuch an affection, to the end Paul might be the more incouraged to proceed: not only becauſe hee ſaw that hee was liberally and courteouſly entertained, but alſo becauſe he might therby iudge of the frute of his doctrine. Therfore this was not the womans inuiting only, but alſo Gods, to keep Paul and his company there, to which end that tendeth alſo, that Lydia inforced them: as if God did lay hand vpō them and ſtay them in the womans perſon.
16 And it happened as we went to prayer, a certaine maid hauing a ſpirit of diuination did meet vsus, which brought her maſters much gaine by diuining.
17 She followed Paul and vsus, and cryed, ſaying: Theſe men are the ſeruaunts of the moſt high God, which preach to vsus the way of ſaluation.
18 And this ſhee did many daies. And Paul taking it greeuouſlye, and turning back ſaid to the ſpirit: I command thee in the name of the Lord Ieſus Chriſt, that thou come out of her. And he came out the ſame houre.
19 And when her maſters ſaw, that the hope of their gaine was gon, hauing taken Paul and Silas, they drew them into the market place to the rulers.
20 And when they had preſented them to the Magiſtrates they ſaid, Theſe men trouble our citie ſeeing they be Iewes:
21 And they preach ordinances, which we may not receiue, nor keep, ſeing we are Romanes.
22 And the multitude came together againſt them: and when the Magiſtrates had rent their garments, they commanded them to be beaten with rods.
16 Luke proſecuteth the increaſe of the church: for though he do not ſtraightway in a word expreſſe that thing, yet is it eaſily gathered out of the text, that many wer brought vntounto the faith, or at leſt that the church was ſomewhat augmented, and Paul did not frequent the aſſemblies in time of praier in vain. Notwithſtanding Luke doth alſo report that Satan did interrupt this courſe: to wit, becauſe after that the Apoſtles wer beaten with rods & caſt in priſon, they were at length enforced to depart the citie: yet we ſhall ſee in the end of this chapter, that when Satan had done his worſt, ther was ſome body of the church gathered before they did depart.
Hauing a ſpirit of “Or of Python,diuination. The Poets do feign that the ſerpent called Python was ſlain with the darts of Phoebus, Hereupon roſe another inuention; that they ſaid, that thoſe who wer poſſeſſed, wer inſpired with the ſpirit of Python, and peraduenture they wer thervpon called Phoebades in honor of Apollo. But Luke followeth the common cuſtome of ſpeaking: becauſe he ſheweth the error of the common people, and not through what inſpiration the maid did propheſie. For it is certaine that the diuell did deceiue men vnderunder the viſure of Apollo, as all idolatrie & ſubtiltie was inuented & forged in his ſhop. But ſome man may maruell that the diuel (through whoſe motion & perſuaſion the maide did crie) was the authour of ſuch an honorable commendation, wherewith ſhe adorned Paul & Silas, & the reſt. For ſeeing that he is the father of lying, how could the truth proceed from him? Secondly, how is it that he gaue place willingly to the ſeruants of Chriſt, by whom his kingdom was deſtroyed? how can this hang together that he prepared the minds of the people to hear the goſpel, whoſe mortal enemy he is? Aſſuredly there is nothing more proper to him then to turn away the minds of the people from the word of god, which he doth now wil & wiſh thē to hear: whence cōmeth ſuch a ſodain change, or vnwonted motion? But the diuell is the father of lying in ſuch ſort, that he couereth himſelf vnderunder the falſe & deceiueable colour of truth. There hee plaied another perſon through his crafty ſubtilty, thā was agreable to his nature, that by creeping in craftilie he might do the more hurt: & therfore wheras he is called the father of lyes, we muſt not ſo take it, as if he did alwaies lie manifeſtly & without any colour. Yea rather wee muſt beware of his craftie ſubtiltie, leaſt when he pretēdeth the colour of truth, he deceiue vsus vnderunder a vain ſhew. We ſee alſo how he vſeth like ſubtiltie daily. For what can bear a fayrer ſhew then the Pope his titles, wherin he doth not boaſt himſelf to be the aduerſarie of Chriſt, but his vicar? What can be more plauſible than that ſolemne preface, In the name of the Lord, Amen? Notwithſtanding we know that whiles the hypocriticall miniſters of Satan doe thus pretend the truth, they corrupt it & with a deadly corruption infect it. Seing that Satan hath a double way to reſiſt the goſpel: to wit, bicauſe he doth ſomtimes rage openly, & ſometimes hee creepeth in craftily vnderunder lyes, hee hath alſo two kindes of lying and deceiuing either when he ouerthroweth the worde of God with falſe doctrines & groſſe ſuperſtitions, or els when he doth craftily feigne that he is a friend of the word, and ſo doth inſinuate himſelf ſubtilly, yea he doth neuer hurt more deadly, thā whē he transfourmeth himſelfe into an angell of light. Now wee perceiue to what end that ſo gorgeous a title did tend, wherwith he did extoll Paul and his companions: name lie▪ becauſe it was not ſo conuenient for him, to make open warre againſt the goſpel, he went about to ouerthrow the credite thereof by ſecrete ſhifts. For if Paul had admitted that teſtimonie, there ſhould hauehave been no longer any difference between the wholſome doctrine of Chriſt, and the mockes of Satan. The light and brightneſſe of the goſpel ſhould hauehave been intangled in the darkneſſe of lying, and ſo quite put out.
But the queſtion is why God doth graunt Satan ſo great libertie, as to ſuffer him to deceiue miſerable men, and to bewitch them with true diuinations. For omitting the diſputations which ſome men moue concerning his foreſight, I take this for a plaine leaſe, that he doth propheſie and foretell things to come, and whic… …re hidden onelyonly through Gods ſufferance. But God ſeemeth by this …eanes to lay open men who are retchles or careleſſe, to his ſubtiltie, ſo that they cannot beware. For ſeeing that propheſies breath out diuine power, mens minds muſt needs be touched with reuerence ſo often as they come abroad vnleſſe they contemne God. I anſwere, that Satan hath neuer ſo much libertie graunted him of god, ſaue only that the vnthankful world may he puniſhed which is ſo deſirous of a lie, that it had rather be deceiued, then obey the truth. For that is a generall euill,Rom. 1.21. whereof Paul complaineth in the firſt chapter to the Romanes, That men doe not glorifie God being knowen naturally by the creation of the world, & that they ſuppreſſe his truth vniuſtly.
It is a iuſt rewarde for ſo great vnthankfulneſſe, that Satan hath the bridle giuen him, that through diuers iuglings hee may worke the ruine of thoſe who turne away maliciouſly from the light of God. Therefore ſo often as you read the diuinations of Satan, think vponupon the iuſt iudgement of God.
Nowe if God ſo ſharply puniſh the contempt of his light in the profane gentiles, who hauehave no other teachers but the heauen & earth, how much more ſharp puniſhment do thoſe deſerue who wittingly & willingly choke the pure doctrine of ſaluation, reuealed to them in the law and the goſpel? No maruell therfore if Satā hauehave long bewitched the world ſo freely with his ſubtiltie, ſithence that the truth of the Goſpell hath been wickedly contemned, which was made moſt manifeſt. But it is obiected again that no man is free from danger, when falſe diuinations flie to and fro ſo faſt. For euen as well the good as the euill ſeeme to bee ſubiect to the coſonage of Satan, when the truth is darkened and ouercaſt. The anſwere is readie, though Satan ſet ſnares for all men in generall, yet are the godly deliuered by the grace of God, leaſt they be caught together with the wicked. Ther is alſo a more manifeſt diſtinctiō ſet down in the ſcripture, becauſe the Lorde doth by this meanes trie the faith & godlines of his: and doth make blinde the reprobate, that they may periſh, as they be worthie.2. Theſ. 2.11 12. Therefore Paul ſaieth plainely, that Satan hath not leaue graunted him to lead any into error ſaue thoſe who wil not obey God, and imbrace the truth. Whereby is alſo reproued their wicked vngodlineſſe, who vnderunder this colour excuſe the profane contempt of all doctrine: whither ſhall we turne our ſelues (ſay they) ſeeing that Satan is ſo expert to deceiue? Therefore it is better for vsus to liue without any religion at all, then throu… the deſire of religion to run headlong into deſtruction. Neither do t…ey obiect and pretend this feare for their excuſe in earneſt, but ſeing they deſire nothing more then to wander careleſly like beaſtes without any feare of god: they can be content with any excuſe, ſo they be not tyed to any religion. I confeſſe indeed that Satan doth no leſſe craftily then wickedly abuſe the ſacred name of God, and that that prouerb is too true, which papiſtrie hath brought foorth, that, In the name of the Lord beginneth all euill: but ſeeing that the Lorde doth pronounce that he wil be the teacher of the humble, and hath promiſed that he wil be nigh to th… which are right in hearte: ſeeing that Paul teacheth that the worde … God is the ſword of the Spirite: ſeeing that he doth teſtifie that thoſe who are welgrounded in the faith of the goſpel, are not in danger to be ſeduced by men: ſeeing that Peter calleth the ſcripture a light ſhining in a darke place: ſeeing that courteous exhortatiō or inuiting of Chriſt can neuer deceiue vsus: Seek & ye ſhall find: knock and it ſhall be opened to you: let Satan do what he can, and let the falſe prophetes ſeeke to darken the truth ſo much as they are able, wee need not be afraide leaſt the ſpirit of wiſdome and diſcretion forſake vsus, who ruleth Satan at his pleaſure, and maketh vsus triumph ouer him by the faith of his word.
18. Paul tooke it greeuouſly. It may be that at the firſt Paul neglected and did not greatly regard the crying of the maide, becauſe hee hoped that there woulde bee no account made thereof, and had rather that it ſhuld vaniſh away of it ſelf. But the continuall repetition doth at length make him wearie: becauſe if he had any longer diſſembled, Satan would hauehave waxt more & more inſolent through his ſilence and patience. Secondly, he ought not to hauehave broken out into this prohibition raſhly, vntill he knew for a certaintie that hee was furniſhed with the power of God. For Paul his commandement had bin fooliſh & vain, without the commaundement of God. And this muſt bee noted, leaſt any man condemn Paul of too great haſtines, bicauſe he incoūtred ſo valiantly with the vncleane ſpirite. For hee did not cōceiue any griefe or indignation ſaue only becauſe he ſaw that the ſubtiltie of Satan woulde increaſe, vnleſſe he did betimes preuēt it: neither did he attempt any thing without the motion of the ſpirit: neither did he enter the conflict vntill hee was armed with power from heauen. Notwithſtanding he ſeemeth to be cō trary to himſelfe, ſeeing that he ſaith elswhere that he reioyceth vppon what occaſion ſoeuer he ſee the goſpel preached, euen by wicked men, and ſuch as did ſtudie of ſet purpoſe to bring him in contempt.Phil. 1.18. I anſwere that he had another more apter reaſon for himſelf in this place: becauſe all men would hauehave thought that the Spirit of the maide had plaid with Paul: ſo that by that meanes the doctrine of the goſpel ſhould not only hauehave come in ſuſpition, but ſhould alſo hauehave come into great contempt. To this end was it that Chriſte alſo did commaund the diuel to holde his peace,Mark. 1.25. Luke. 4.35. whereas notwithſtanding he ſuffered his name to be extolled by vnmeet and vnworthie men.
I commaund thee. We muſt note the forme of ſpeech. For as the myracle was about to hauehave a double vſe: namely, that the power of Chriſt might be knowen: ſecondly that he might declare that he had no felowſhip with Satans iuglings: ſo Paul in giuing the authoritie and power to Chriſte alone, doeth declare that he is only a miniſter, that done hee doth openly ſet Chriſt againſt the diuell, to the end that by the conflict all men may ſee that they be deadly enemies. For it was profitable that many ſhould be awaked, who had bin giuen to ſuch groſſe ſeducing, that being well purged they might come to the true faith.
19 But when her maſters. The ſame diuell who of late did flatter Paul by the mouth of the maid, doth now driue her maſters into furie, that they may put him to death: ſo that hauing chāged his coat he doth now play a tragedie: who could not ſpeed welbefore by his faire ſpeech and flatterie. And though the heat of zeale wherewith Paul was prouoked to anger did raiſe the whirlewinde of perſecution, yet is hee not therefore to be blamed: neither did it any whit repent Paul that he had wrought the myracle, ſo that hee did wiſh that that were vndone which was done, becauſe he knew full wel through what motion he had driuen the diuell out of the maid: whereby we are taught that we muſt not raſhlie condemne thinges which are well done, and that which is taken in hand at the commandement of God, though an vnhappie ſucceſſe follow: becauſe God doth then examine the conſtancie of thoſe which bee his, vntill a more ioyfull and proſperous ende driue away all ſorrowe. As touching the men, Luke expreſſeth the cauſe why they were ſo mad vponupon Paul: to wit, becauſe their hope of filthie gain was gone. But thogh they were pricked forward with couetouſnes only to perſecute the Goſpel and the miniſters therof: yet they pretend a fair colour, that it greeueth them that the publike ſtate ſhould be peruerted, that their ancient lawes ſhould bee broken, and peace troubled. So though the enemies of Chriſt behaue themſelues wickedly and vnhoneſtly, yet they alwayes inuent ſome cauſe for their ſinne. Yea thogh their wicked deſire appear plainly, yet with an impudent face they alwaies bring in ſomwhat to couer their filthineſſe withall. So at this day thoſe Papiſts which are more zealous ouer their lawe, hauehave nothing els in their mindes beſides their gain and gouernment. Let them ſweare and forſweare by al their Saints and ſacrifices that they are inforced only with a godly affection: yet the matter it ſelfe doth plainly ſhew, that it is the coldnes of their kitchins which maketh their zeale ſo whot, and that ambition is the fanne therof. For they be either hungrie dogs pricked forward with greedineſſe: or furious Lions breathing out nothing but crueltie.
20 Theſe men trouble our citie. This accuſation was craftily compoſed, to burdē the ſeruants of Chriſt. For on the one ſide they pretend the name of the Romans, then which nothing was more fauourable: on the other, they purchaſe hatred and bring them in contempt by naming thē Iewes, which name was at that time infamous: for as touching religion the Romans wer more like to any, then to the Iewiſh nation. For it was lawful for a man which was a Romane to do ſacrifice either in Aſia or in Grecia, or in any other countrie wher were Idols & ſuperſtitions, I warrant you Satan did agree with himſelf very well, though he put on diuers ſhapes, but that which was religion only, then which ther was no other in the world, was counted among the Romanes deteſtable. They frame a third accuſation out of the crime of ſedition: for they pretende that the publike peace is troubled by Paul & his companie. In like ſort was Chriſt brought in contempt, & euen at this day the paiſts hauehave no more plauſible thing wherwith they may bring vsus to be hated,Luk. 2….5. thā when they crie that our doctrine tendeth to no other ende but to procure tumults, that at length there may follow a filthie confuſion of all thinges. But we muſt valiantly contemn this filthie & falſe infamie as did Chriſt and Paul, vntill the Lord bring to light the malice of our enemies, and refute their impudencie.
21 Ordinances which. They lean to a preiudice, leaſt the cauſe ſhuld com to be diſputed: as the papiſts deale with vsus at this day, this was decreed in a general councell: it is a more ancient & cōmon opinion, thā that it may be called in queſtiō: cuſtom hath long time approued this: this hath been eſtabliſhed by conſent more then a thouſand yeeres agoe. But to what end tend all theſe things ſaue only that they may rob the word of god of all authoritie. They make boaſt of mans decrees, but in the mean ſeaſon they leaue no place at all for the lawes of God. Wee may ſee by this place what force theſe preiudices ought to hauehave. The lawes of the Romanes wer excellent, but religion doth depende vppon the worde of God alone. Therefore in this matter we muſt take great heed, that men being brought vnderunder, the authoritie of God alone do preuaile, and that he make all things which in the world are excellent, ſubiect to him.
22 The multitude came togither. When Luke declareth that there was great concourſe of the people made, after that a few men of no reputation, to wit, ſuch as did iuggle and coſin to get gaine, and whoſe filthines was wel knowen, had made ſome ſturre: he teacheth with what fury the world rageth againſt Chriſt. Foliſhnes and inconſtancie are in deed common vices among al people, and almoſt continual, but the wonderful force of Satan doth therein bewray it ſelf, in that thoſe who are in other matters modeſt & quiet, are for a matter of no importāce in a heat, & become companions of moſt vile perſons, when the truth muſt be reſiſted. There was neuer a whit more modeſtie to be found in the iudges themſelues: if we conſider what was their duty. For they ought by their grauity to hauehave appeaſed the fury of the people, & to hauehave ſet thēſelues ſtoutly againſt their violence, they ought to hauehave aided & defended the giltles: but they lay hands on thē outragiouſly, & renting their garmēts, they cōmand them to be ſtripped naked & whipt, before they know the matter. Surely the malice of men is to be lamented: whereby it came to paſſe, that almoſt all the iudgement ſeates of the world which ought to hauehave bin ſanctuaries of iuſtice, hauehave bin polluted with the wicked & ſacrilegious oppugning of the goſpel. Notwithſtāding the queſtion is, why they were caſt in priſon, ſeing they were already puniſhed: for the priſon was ordained for the keeping of men? They vſed this kind of correction, vntil they might know more: and ſo we ſee the ſeruants of Chriſt more ſharply handled, than adulterers, robbers, and other moſt vile perſons. Whereby appeareth more plainely that force of Satan in ſtirring vp the minds of men, that they obſerue no ſhew of iudgment in perſecuting the goſpel. But though the godly be more hardly handled for defending the truth of Chriſt, than are the wicked for their wickednes: yet it goeth wel with the godly, becauſe they triumph gloriouſly before god & his angels in all iniuries which they ſuffer. They ſuffer reproch and ſlander: but becauſe they know that the marks of Chriſt are in greater price & more eſteemed in heauen, than the vaine pompes of the earth, the more wickedly and reprochfully the world doth vex them, the greater cauſe hauehave they to reioyce. For if prophane writers did ſo honor Themiſtocles, that they preferred his priſon before the ſeat & court of Iudges: how much more honorably muſt we think of the ſon of god, whoſe cauſe is in hand ſo oftē as the faithful ſuffer perſecution for the goſpel? Therfore though the Lord ſuffred Paul & Silas to be ſcourged & impriſoned by the wicked Iudges: yet he did not ſuffer them to be put to any ſhame, but that which turned to their greater renown. For ſeing that thoſe perſecutions which we muſt ſuffer for the teſtimony of the Goſpel, are remnants of the ſuffrings of Chriſt: like as our Prince turned the croſſe which was accurſed into a triumphant charret, ſo he ſhal in like ſort adorn the priſons & gibbets of his, that they may there triumph ouer Satan and all the wicked.
Renting their garments. Becauſe the old interpreter had truly tranſlated this, it was euill done of Eraſmus to change it, that The Magiſtrates did rent their owne garments. For this was Luke his meaning only, that the holy men were outragiouſly beaten, the lawefull order of iudgement being neglected, and that they laid hands on them with ſuch violence that their garments were rent. And this had been too far diſagreing with the cuſtome of the Romanes, for the iudges to cut their owne garments publikely in the market place: eſpecially ſeeing the queſtion was concerning an vnknowne religion, for which they did not greatly care, but I will not long ſtand about a plaine matter.
23 And when they had giuen them many ſtripes, they did caſt them into priſon, commaunding the keeper of the priſon to keepe them ſafe.
24 Who ſeeing he had receiued ſuch commandement, did put them in the inner priſon, and made faſt their feet in the ſtocks.
25 And at midnight Paul & Silas praying did praiſe god. And thoſe which lay bound heard them.
26 And ſodainly there was a great earthquake, ſo that the foundations of the priſon wer ſhaken. And by and by all the dores were opened, and all their hands were looſed.
27 And when the keeper of the priſon awaked, and ſaw al the priſon dores open, drawing out his ſworde he was about to ſlea himſelf, thinking that thoſe which lay bounde were fled.
28 And Paul cryed with a loud voice, ſaying: do thy ſelfe no harm: for we be al heere.
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 ſaide of late, that the worlde doth rage with ſuch blinde furie againſt the miniſters of the goſpel, that it doth keepe no meane in ſeueritie. But as it is very profitable for vsus for examples ſake, to know howe vncourteouſly and vncomlie the witneſſes of Chriſte were entertained in times paſt: ſo it is no leſſe profitable to know that which Luke addeth immediatlie concerning their fortitude, and patience. For euen when they lay bound with fetters, he ſaith that in praier they lauded god, wherby it appereth that neither the reproch which they ſuffred, nor the ſtripes which made their fleſh ſmart: nor the ſtinke of the deep dungeon, nor the danger of death, which was hard at hand, could hinder them from giuing thankes to the Lord ioyfully and with glad hearts. Wee muſt note this generall 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 therfore it is for the moſt part ioyned with ſorrow and carefulneſſe: yet the faithfull muſt ſo bridle their affections, that they mumur not againſt God: ſo that the right forme of prayer doth ioyne two affections together, to look too contrary: carefulneſſe, and ſorow, by reaſon of the preſent neceſſitie which doth keepe vsus downe, and ioyfulneſſe, by reaſon of the obedience whereby we ſubmit our ſelues to God, and by reaſon of the hope which ſhewing vsus the hauen nigh at hand doth refreſh vsus euen in the midſt of ſhipwracke. Such a forme doth Paul preſcribe to vsus.Phil. 4.6. Let your prayers (ſaith he) be made knowen to God with thankſgiuing. But in this hiſtorie we muſt note the circumſtāces. For though the pain of the ſtripes wer greeuous, though the priſon were troubleſome, thogh the daunger were great: ſeeing that Paule and Silas ceaſe not to praiſe GOD, wee gather by this howe greatly they were incouraged to beare the croſſe.Chap. 5.41. So Luke reported before that the Apoſtles reioyced becauſe they were counted worthie to ſuffer reproche for the name of the Lord.
And thoſe which lay bound. Wee muſt know that Paul & Silas prayed aloud, that they might make the boldneſſe of a good conſcience known to others, who wer ſhut vp in the ſame priſon: for they might hauehave made their praier with ſecret groning and ſighing of heart as they were wont, or they might hauehave prayed vntounto the Lorde quietly and ſoftly. Why doe they then exalt their voice? Aſſuredly they do not that for any ambitiō: but that they may profeſſe, that truſting to the goodneſſe of their cauſe they flie without fear vntounto God. Therefore in their praiers was included a confeſſion of faith, which did appertaine vntounto a common exāple, and prepared as wel the malefactors as the Iailers houſe to conſider the myracle.
26 There was an earthquake. The Lord in ſhewing this viſible ſign, ment chiefly to prouide for his ſeruants, that they might more manifeſtlye know that their praiers wer heard: yet he had reſpect alſo of the reſt. He could hauehave looſed the fetters of Paul & Silas without an earthquake, & alſo hauehave opened the gates. But that addition ſerued not a little to confirme them, ſeeing that the Lord for their ſakes did ſhake both the aire & alſo the earth: againe it was requiſite that the keeper of the priſon & the reſt ſhould feele the preſence of God, leaſt they ſhould thinke that the myracle came by chaunce, Neither is it to bee doubted but that the Lord did then ſhew a token of his power, which ſhould be profitable for all ages, ſo that the faithfull may fully aſſure themſelues that hee will be nigh vntounto them, ſo often as they are to enter cumbats & dangers for the defence of the Goſpel. Neuertheleſſe he doth neither alwayes keep the ſame courſe, to teſtifie his pretence by manifeſt ſignes, neither is it lawful for vsus to preſcribe him a lawe. For hee did helpe his by manifeſt myracles then, for this cauſe, that we may bee content with his hidden grace at this day: concerning which matter we hauehave ſpoken more vppon the ſecond chapter.
27 when the keeper of the priſon was awaked. He would hauehave ſlaine himſelf, that he might preuent puniſhment, For it had been a fooliſh anſwer to hauehave ſaid that the dores were opened of their owne accord. But this queſtion may be asked. Seing that Paul ſeeth that they might hauehave ſom hope to eſcape if he ſhould ſlea himſelf, why doth he hinder him: for he ſeemeth by this means to refuſe the diliuerāce which was offred by god: yea it ſeemeth to hauehave bin a meer toy, in that the Lord would hauehave the Iailer awaked, leaſt there ſhould be any vſe of the myracle. I anſwer, that we muſt in this place hauehave reſpect vntounto his coūſell & purpoſe. For he did not looſe Paul & Silas, and the reſt from their fetters, neither did hee therefore open the dores, that he might ſtreight way let them goe free: but that by ſhewing the power of his hand, he might ſeale vp the faith of Paul and Silas: and might make the name of Chriſte glorious among others. Therfore he doth ſo yeeld to the petitions of Paul and Silas, that he ſheweth that he is able enough to deliuer them ſo often as hee ſhall think it good: and that nothing can hinder him, but that he is able to enter not only into priſons: but alſo into graues, that he may deliuer thoſe that be his. He opened the gates of the priſon to Peter to another ende as we ſaw chap. 12. But now foraſmuch as he had another way in readineſſe to deliuer Paul & Silas, he meant not ſo much to deliuer them for the preſent time by myracle, as to cōfirm thē againſt the time to come. Again, we muſt cal that to mind which I ſaid of late, that the opening of the priſon appertained vntounto others, that it might bee knowen to many witneſſes, that God did fauour the doctrine, which was now burthened with an vniuſt preiudice. Vndoubtedly Paul perceiued this: and therfore thogh his bands wer looſed, he did not once wag frō his place. He might hauehave gone away if he had been ſo diſpoſed: why doth hee not? Was it becauſe he contemned the grace of God? or becauſe through his ſlouthfulneſſe he wil make the myracle fruſtrate? None of all theſe is probable: whence we gather that he was holden by God: as the Lord vſeth to direct the minds of thoſe which be his in doubtfull matters, that they may follow ſometimes ignorantly, ſometimes wittingly, that which is expedient to be done, and not paſſe their bounds.
29 And calling for a light he ſprang in, and trembling he fell downe at the feet of Paul and Silas.
30 And when he had brought them foorth he ſaith, Sirs, what muſt I doe to bee ſaued?
31 And they ſaied, beleeue in the Lord Ieſus Chriſt, and thou ſhalt be ſaued & thy houſhold.
32 And they ſpake to him the word, and to all that were in his houſe,
33 And taking them at the ſame houre of the night he waſhed their ſtripes: & was himſelf baptized and all his houſhold foorthwith.
34 And when he had brought them into his houſe, he ſet meat before them: & he reioyced that he and all his whole houſe beleeued in God.
29 Being aſtonied he fell down. This keeper was no leſſe brought vnderunder with feare to ſhewe obedience to god then with the myracle prepared, Heerby it appeareth what a good thing it is for men to be thrown down frō their pride, that they may learn to ſubmit themſelues to god. He was hardned in his ſuperſtitions: therefore he might with a loftie ſtomacke hauehave deſpiced whatſoeuer Paul and Silas ſhould hauehave ſaide, whom hee had alſo reprochfully thruſt into the inermoſt part of the priſon. Now feare maketh him apt to be taught and gentle. Therefore ſo often as the Lord ſhall ſtrike vsus, or caſt vsus downe: let vsus knowe that this is done that we may be brought in order from our too much hautineſſe.
But it is a wonder that he was not reprooued for falling downe at their feete. For why did Paul winke at that,Cha. 10.26. which (as Luke recordeth) Peter would not ſuffer in Cornelius? I aunſweare that Paul doeth therefore beare with the keeper: bicauſe he knoweth that he was not moued with ſuperſtition but with feare of Gods iudgement ſo to humble himſelfe. It was a kind of worſhip common inough: but chiefly among the Romans it was a ſolemn thing, when they wold humbly craue any thing, or craue pardon, they fel down at their knees, to whō they put vp their ſupplicatiō. Therfore there was no cauſe why Paul ſhould be diſpleaſed with a man whom he ſaw ſimply hūbled of God. For if there had bin any thing committed contrary to the glory of God, he had not forgotten that zeal which he ſhewed before among the men of Licaonia. Therefore by his ſilence we gather that in this kind of worſhip there was nothing cōtrary to godlines or the glory of God.
30 Sirs what muſt I doe. He doth ſo aske counſel tha the ſheweth there withal that he wilbe obedient. By this we ſee that he was throughly touched, ſo that he was readie to doe what they ſhould command him, whō not manie howres before he had bound vncurteouſly. The wicked oftentimes when they ſee wonders, thogh they tremble for a time,Ex. 8.8.32. yet are they ſtreightway made more obſtinate, as it befel Pharao at leaſt they are not ſo tamed, that they giuegive ouer thēſelues to God. But in this place the keper (acknowledging the power of God) was not only a litle afraid, ſo that he returned ſtreightway vntounto his former crueltie: but he ſheweth himſelf obedient to God, and deſirous of ſound and wholeſom doctrine He demandeth how he may obtain ſaluation: wherby it appeareth more plainly, that he was not ſodainly taken with ſome light feare of God only: but truly humbled to offer himſelf to be a ſcholer to his miniſters. He knew that they were caſt in priſon for no other cauſe, ſaue only becauſe they did ouerthrow the common eſtate of religion. Now he is ready to heare their doctrine, which he had before contemned.
31 Beleeue in the Lord Ieſus. This is but a ſhort and to looke to, a colde & hungrie definition of ſaluatiō, & yet is it perfect, to beleeue in Chriſt. For Chriſt alone hath al the parts of bleſſednes & eternal life included in him, which he offreth to vsus by the goſpel: & by faith we receiue thē as I hauehave declared. Ch. 15.Ch. 15.9. And here we muſt note 2. things, firſt that Chriſt is the mark wherat faith muſt ayme: & therfore mens minds do nothing els but wander, when they turn aſide frō him. Therfore no meruel if all the diuinity of popery be nothing els but an huge lump and horrible labyrinth: becauſe neglecting Chriſt they flatter themſelues in vaine and friuolous ſpeculatiōs. Secondly, we muſt note that after we hauehave imbraced Chriſt by faith, that alone is ſufficient to ſaluatiō. But the latter mē ber which Luke addeth by & by, doth better expreſſe the nature of faith, Paul and Silas command the keeper of the priſon to beleeue in the ſon of god. Do they preciſely ſtay in this voice only? Yea it foloweth in Luke in the text, that they preached the word of the Lord. Therefore we ſee how that faith is not a light or dry opiniō cōcerning vnknown thinges, but a plain & diſtinct knowledge of Chriſt, conceiued out of the goſpell. duplicate page duplicate page Again if the preaching of the Goſpel bee abſent, there ſhal no faith remaine any longer. To conclude, Luke coupleth faith with preaching & doctrine, & after that he hath brieflie ſpokē of faith, hee doth by way of expoſitiō ſhew the true and lawful way of beleuing. Therfore in ſteed of that inuētion of intangled faith, wherof the papiſts bable, let vsus holde faith infolded in the word of God, that it may vnfold to vsus the power of Chriſt.
33 He was baptiſed and all his houſhold. Luke doth again cōmend the godly zeale of the keeper, that he did conſecrate all his whole houſe to the Lord: wherein doth alſo appeare the grace of God, in that he brought al his whole family vntounto a godly cōſent And we muſt alſo note the notable exchange: he was of late about to murther himſelf, becauſe hee thought that Paul & the reſt were eſcaped: but now laying aſide al feare, he bringeth them home. So that we ſee how faith doth animate and incourage thoſe to behaue themſelues ſtoutly, who before had no hart. And ſurelie when we droupe through feare & doubtfulnes, there is no better matter of boldnes, then to be able to caſt al our cares into Gods boſome: that no dāger may terrify vsus frō doing our dutie, whiles that we looke for an end at Gods hand, ſuch as he ſhal ſee to be moſt profitable.
34 He reioyced that he beleeued. The external profeſſion of faith was before commended in the Iayler: now the inward fruit therof is deſcribed. When he did lodge the Apoſtles, & was not afraide of puniſhment, but did courteouſly interteine them in his own houſe, otherwiſe then hee was inioyned by the magiſtrate, he did teſtifie that his faith was not idle. And that ioy wherof Luke ſpeaketh in this place is a ſinguler good thing, which eueryevery man hath from his faith. There is no greater tormēt then an euil conſcience: for the vnbeleeuers, though they ſeeke by all meanes to bring themſelues into a certain amaſednes, yet becauſe they hauehave no peace with God, they muſt needs quake and tremble. But admit they perceiue not their preſent torments, yea they rage and playe the mad men, through mad and vnbrideled licentiouſnes: yet are they neuer quiet, neither do they inioy quiet ioy. Therefore ſincere and quiet ſtable ioy proceedeth from faith alone, when we perceiue that God is merciful to vsus. In this reſpect Zacharias ſaith, Reioyce and be gladde O daughter Sion, behold thy king commeth. Yea this effect is eueryevery where in the ſcripture attributed to faith, that it maketh the ſoules ioiful. Therfore let vsus know that faith is not a vaine or dead imagination: but a liuely ſealing of the grace of God, which bringeth perfect ioy by reaſon of the certainty of ſaluation whereof it is meet that the wicked be voyde, who doe both flie from the God of peace, & diſturbe al righteouſnes.
35 And when it was day, the magiſtrates ſent the apparitors, ſaying, Let theſe men goe.
36 And the keeper of the priſon tolde theſe woordes to Paule, The magiſtrates hauehave ſent to looſe you. Now therefore going out, depart in peace.
37 And Paul ſaid to them, After that they hauehave beaten vsus openly before our cauſe was knowen, ſeeing that we be Romaines, they hauehave caſt vsus into priſon: & now they caſt vsus out priuily? No ſurely: but let them come themſelues & fetch vsus out.
38 And the apparitours told theſe wordes to the magiſtrates: who feared after that they heard that they were Romanes.
39 And they came and beſought them: and when they had brought them out, they requeſted them that they would depart out of the citie.
40 And comming out of the priſon, they entred in vntounto Lydia, & when they had ſeen the brethren, they comforted them, and departed.
35 When it was day. The queſtion is, how it came to paſſe that the Iudges did ſo ſodainly change their purpoſe. The day before, they had commaunded that Paul & Silas ſhould be bound with fetters, as if they meant to puniſhe them cruelly: now they let them goe free. At leaſt if they had heard them, it might hauehave bin that the knowledge of the cauſe had brought them to be more gentle and better minded. But it appeareth that foraſmuch as the matter ſtood as yet ſtil in one ſtate, they wer brought vntounto repentance of their owne accorde. I anſwere that there is no other thing here ſet downe, but that which falleth out moſt commō ly, when ſedition is once raiſed. For not onelyonly the mindes of the common people begin to rage, but alſo the tempeſt carrieth away the gouernours alſo, no doubt peruerſly: for we know that of Virgill,
And as amidſt a mightie route, when diſcord oft is bred,
And baſer froward minded men, with furious rage are led,
Foorthwith flies fire, and ſtones are floung, madnes doth tooles ſupplie,
Then if on the ſodain they, doe any one eſpie,
Whom louelove to common wealth, and iuſt deſarts hauehave reuerent made,
They huſh, and eeke attentiue ſtand, to heare what will be ſaid:
He gouerns both their will and rage,
With wordes their wrath he doth aſwage.
Therefore there can be nothing more vnſeemely, than that in a whot tumult, the iudges ſhould be ſet on fire with the people: but it falleth out ſo for the moſt part. Therfore whē thoſe officers ſaw the people vp, they thought ther was cauſe enough, why they ſhould beat the apoſtles with rods. But now they are cauſed with ſhame and infamie to ſuffer puniſhement for their lightnes. Peraduenture alſo when they enquire of the beginning of the tumult, they find thoſe who had deceiued the people, in the fault: therefore when they had found out that Paul and Silas were innocent, they let them goe, though too late. By which example thoſe which beare rule are taught to beware of too much haſt. Againe we ſee, howe careleſly Magiſtrates f…tter themſelues in their owne offences, which they know full well, they hauehave committed, eſpecially when they hauehave to doe with vnknowen and baſe perſons. When theſe men graunt free libertie to Paul and Silas to depart, they are not ignorant that they had before done them iniurie: yet they thinke it will be ſufficient if they do not continue to do them iniurie ſtill, and to bee more cruel vponupon thē. The apparitors are called Rabdouchoi, of the ſtaues which they did bear: wheras the enſignes of the Seargeants were hatchets bound about with rods.
After that they hauehave beaten vsus openly. Their defence conſiſteth vponupon 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 afterward that Paul was a citizen of Rome. But it was ſtraitly prouided by Portius lawe, by the lawes of Sempronius, and alſo by many moe, that no man ſhould hauehave power of life or death ouer any citizen of Rome, but the people. Notwithſtanding it may ſeeme to bee a ſtrange thing that Paul did not maintain his right before he was beaten with rods: for the iudges might honeſtly excuſe themſelues by his ſilence: but it is to be thought that he was not hearde in the midſt of the heat of the tumult. If any man obiect that he doeth nowe ſeeke remedie too late and out of ſeaſon: yea that he doth catch at a vain & fooliſh comfort, when he requireth that the magiſtrates come themſelues: wee may readily anſwere: Paul was like to fare neuer a whit the better therfore: but we muſt marke that he meant nothing leſſe then to prouide for his owne priuate commoditie: but that he might eaſe the brethren, ſomwhat afterward, that the magiſtrates might not be ſo bold as to rage ſo freely againſt the good & innocēt brethren. Becauſe he had gottē their heads vnderunder his girdle, he tranſlated his right to help the brethren, that they might be born with. This was the cauſe for which he did chide thē. And ſo Paul did wiſely vſe the opportunitie offred him: as we muſt neglect nothing which may make for the brideling of the enimies, that they take not to thēſelues ſo much libertie to oppreſſe or vexe the innocent: foraſmuch as the Lord bringeth to our hāds ſuch helps not in vain: notwithſtanding let vsus remember that if we hauehave byn iniuried in any thing we muſt not repay iniuries: but we muſt only indeuour to ſtay their luſt, leaſt they hurt others in like ſort.
38 They were afra…d becauſe they were Romanes. They are not once moued with the other point becauſe they had handled innocentes cruelly, without diſcretion: and yet that was the greater reproch. But becauſe they did not feare that any man would puniſh them: they were not moued with Gods iudgement: this is the cauſe that they doe careleſly paſſe ouer that which was obiected concerning iniurie done by thē: only they are afraid of the officers of the Romans, & leaſt they ſhuld be beheaded for violating the libertie in the body of a citizen. They knewe that this was death if any of the chiefe gouernours ſhoulde commit it, then what ſhould become of the officers of one free citie? Such is the feare of the wicked▪ becauſe they hauehave an amazed conſcience before God, they doe long time flatter themſelues in all ſinnes, vntill the puniſhment of men hang ouer their heads.
40 When they ſaw &c. They were deſired to part preſently: yet it became them to regard the brethren, leaſt the tender ſeede of the Goſpell ſhould periſh, & vndoubtedly they would hauehave taried longer, if they had been ſuffered: but the praieres & requeſts of the magiſtrates were imperious & armed, which they are inforced to obey. Neuertheles they foreſlow not their neceſſary duty, but they exhort the brethrē to be cōſtant. And wheras they went ſtraight to Lydia, it is a token, that though the church wer increaſed: yet that womā was the chief euē of a great nūber, as touching diligēce in duties of godlines: & that appeareth more plainly therby, becauſe al the godly wer aſſembled in her houſe.