Commentary on Acts, Part 2 · Chapter 19
CHAP. XIX.
1 And it came to paſſe when Apollos was at Corinthus, that Paul hauing gone through the vpper partes came to Epheſus, and hauing found certaine diſciples he ſaid vntounto them:
2 HaueHave ye receiued the holy ghoſt ſince ye beleeued? But they ſaid vntounto him, yea, wee hauehave not ſo much as heard whether there be any holy ghoſt.
3 And he ſaid vntounto them, wherewith were yee then baptiſed? And they ſayde, with the Baptiſme of Iohn.
4 And Paul ſaid, Iohn truely baptized with the baptiſme of repentance, ſpeaking to the people, that they ſhould beleeue in him who ſhould come after him: that is, in Chriſt Ieſus.
5 When they hearde theſe thinges they were baptiſed in the name of the Lorde Ieſus.
6 And when Paul had laide his handes vponupon them, the holy Ghoſt came vppon them, and they ſpake with tongues and did prophecie.
7 And all the men were about twelue.
1 Luke ſheweth here that the Church of Epheſus was not only confirmed and increaſed by Paul his returne, but alſo that there was a miracle wrought there, becauſe the viſible graces of the ſpirite were gyuen to certaine rude and newe Diſciples. Furthermore, it not knowen, whether they were inhabitauntes of the citie, or ſtraungers, neyther doth it greatly skill. It is not to bee doubted, but that they were Iewes; becauſe they had receiued the Baptiſme of Iohn: alſo it is to be thought, that they dwelt at Epheſus, when Paule founde them there.
2 Whether they had receiued the holie Ghoſt. The end of the hiſtory doth ſhew that Paul doth not ſpeake in this place of the ſpirite of regeneration, but of the ſpecial gifts, which God gaue to diuers at the beginning of the Goſpel, for the common edifying of the Church. But now vppon this interrogation of Paule ariſeth a queſtion, whether the ſpirit were common to all euerie where at that time. For if he were giuen onelyonly to a fewe, why doth he ioine him with faith, as if they were ſo linked together, that they could not be ſeparate? Peraduenture, they were none of the common ſort: or becauſe they were an indifferent number, that is twelue. Paul demaundeth whether they were all without the giftes of the ſpirite. Notwithſtanding I thinke thus, that ſo manye Iewes were offered in preſence of the Gentiles, not by chaunce but by the counſaile of God, and that at one time beeyng Diſciples, that is, of the number of the faithfull, who did notwithſtanding confeſſe that they were ignorant of the principal glory of the goſpel, which was apparant in ſpirituall giftes that by them Paul his miniſterie might be beautified, and ſet foorth. For it is vnlike that Apollos lefte ſo few Diſciples at Epheſus: and he might hauehave taught them better, ſithence that hee learned the waye of the Lorde perfectly of Priſcilla and Aquila.
Moreouer, I doe not doubt but that the brethren of whom Luke ſpake before, were other then theſe. In ſumme, when Paul ſeeth that theſe men doe profeſſe the name of Chriſt, to the end he may hauehave a more certaine triall of their faith, he asketh them whether they hauehave receiued the holy Ghoſt. For it appeareth by Paul himſelf that this was a ſigne & token of the grace of God to eſtabliſh the credite of doctrine: I would know of you whether yee receiued the holy ghoſt by the workes of the law,Gal. 3.2. or by the hearing of faith.
Wee knowe not whether there bee anie holie Ghoſt. Howe could it be, that men being Iewes heard nothing of the ſpirite, concerning which the prophetes ſpeake eueryevery where, and whoſe commendations and titles are extaunt in the whole Scripture. Surely wee gather by this that Paule did neither ſpeake generally of the Spirite: and that theſe menne as they were asked, did denie that they knewe thoſe viſible graces, wherewith GOD had beautified the kingdome of his ſonne. Therefore they confeſſe that they knowe not whether God giuegive ſuch giftes. Therefore there is in the woorde Spirite the figure Metonymia. And this ſenſe doth that confirme, that if they had altogether denied that they knew any thing concerning the ſpirite of God, Paul woulde not hauehave paſſed ouer with ſilence ſuch a groſſe errour, yea an errour altogether monſtrous. When he demaundeth to what ende, or ho… they were baptiſed, hee ſheweth therewithall, that whereſoeuer Chriſt had been ſoundly and throughly preached, the viſible graces did alſo appeare, that ſuche woorſhip might be common to all Churches. Wherefore no maruell if Paul woonder that the faithful are ignoraunt of ſuch glorie of Chriſt, which God woulde hauehave to bee apparant eueryevery where at that time: and adding a correction immediatly, he telleth them, that they muſt not ſtay in thoſe rudiments which they had learned: becauſe it was Iohn his office to prepare Diſciples for Chriſt.
4 Iohn truelie. Paul his admonition tended to this end, that theſe mē being conuict of their ignorance, might deſire to goe forward. He ſayth that Iohn preached of Chriſt who was to come. Therfore he ſēt out his diſciples, that running in the courſe they might goe toward Chriſt, who was not as yet reuealed. Wherfore to the end theſe mē may not flatter thēſelues, & refuſe to go forward, he ſheweth that they be yet far frō the marke. For the feeling of want doth enforce men to deſire that which is as yet lacking. The ſumme commeth to this end, as if Paul had ſaid, Before Chriſt was glorified, this power of his did not appeare in the world: whē he was aſcēded into heauē, he wold hauehave his kingdō to floriſh thus. Therfore the graces of the ſpirit were much leſſe ſhedde out when Iohn was as yet in the courſe of his ambaſſage, which doe nowe declare that Chriſt ſitteth at the right hand of his father. Foraſmuch as he had not as then openly ſhewed himſelf to be the redeemer of the world. Therefore know yee that you muſt goe farther forward: becauſe yee be farre from the marke. So that hee doeth plainely ſhewe that the faith of the godly who had beene taught by Iohn, ought to hauehave looked vntounto Chriſt who was to come, leaſt theſe men ſhould ſtand ſtill being newly entred, without going any farther. And euen by this alſo are we taught that the Baptiſme of Iohn was a token of Repentance and remiſſion of ſinnes, and that our Baptiſme at this day doth not differ any thing from it, ſaue onelyonly that Chriſt is alreadie reuealed, and in his death and reſurrection our ſaluation is made perfect: and ſo Baptiſme was brought vntounto his effect: becauſe out of that fountaine of Chriſtes death and reſurrection whereof I hauehave ſpoken, floweth repentance, and thither is faith referred againe that it may thence fet free righteouſnes. In ſumme, Paule ſheweth plainely that that was the baptiſme of regeneration and renouation as is ours. And becauſe both purging and newneſſe of life doeth flow from Chriſt alone, hee ſaieth that it was grounded in his faith, by which words we be alſo taught, that hereupon dependeth all the force of Baptiſme, that we lay holde vponupon by faith in Chriſt whatſoeuer Baptiſme doth figure: ſo farre off is it that the vtward ſigne doeth derogate from, or diminiſh the grace of Chriſt any iote.
5 When they heard theſe things. Becauſe the men of old had conceiued an opinion that the Baptiſme of Iohn and of Chriſt were diuerſe, it was no inconuenient thing for them to bee baptized againe, who were only prepared with the Baptiſme of Iohn. But that that diuerſitie was falſely and wickedly by them beleeued, it appeareth by this, in that it was a pledge and token of the ſame adoption, and of the ſame newneſſe of life, which we hauehave at this day in our Baptiſme: and therefore we do not reade that Chriſt did baptiſe thoſe againe, who came from Iohn vntounto him. Moreouer Chriſt receiued Baptiſme in his owne fleſh, that he might couple himſelfe with vsus by that viſible ſigne: but if that feigned diuerſitie bee admitted, this ſingular benefit ſhall fall away and periſh,Mat. 3.15. that baptiſm is common to the ſonne of God and to vsus, or that we hauehave all one Baptiſme with him. But this opinion needeth no long refutation, becauſe to the end they may perſwade that theſe two Baptiſmes be diuerſe, they muſt needs ſhew firſt wherein the one differeth from the other: but a moſt excellent likelyhood anſwereth on both parts, and alſo, the agreement and conformitie of the parts, which cauſeth vsus to cō feſſe that it is all one Baptiſme. Nowe the queſtion is whither it were lawfull to repeat the ſame: and furious men in this our age truſting to this teſtimonie, went about to bring in Baptiſing againe. Some take Baptiſme for newe inſtitution or inſtruction: of whoſe minde I am not, becauſe as their expoſition is too much racked, ſo it ſmelleth of a ſtarting hole.
Otherſome denie that Baptiſme was repeated: becauſe they were baptized amiſſe by ſome fooliſh enimie of Iohn. But becauſe their coniecture hath no colour, yea the wordes of Paul doe rather import that they were the true and naturall diſciples of Iohn, and Luke doth honourablie call them diſciples of Chriſt: I doe not ſubſcribe to this opinion: and yet I denie that the baptiſme of water was repeated, becauſe the wordes of Luke import no other thing ſaue onelyonly that they were baptized with the Spirit. Firſt it is no newe thing for the name of Baptiſme to be tranſlated vntounto the Giftes of the Spirit, as we ſaw in the firſt and in the eleuenth Chapters,Chap. 1.5. and 11.6. where Luke ſaid, that when Chriſt promiſed to his Apoſtles to ſende the Spirite viſiblie, he called it Baptiſme.
Alſo that when the Spirit came down vponupon Cornelius, Peter remembred the words of the Lorde, yee ſhalbe baptized with the holy Ghoſt. Againe wee ſee that thoſe viſible giftes are ſpoken off by name in this place, and that the ſame are giuen with baptiſme. And whereas it followeth immediatly, that when he had laide his hands vponupon them, the Spirit came, I take it to be added by way of interpretation: for it is a kinde of ſpeaking much vſed in the ſcripture, firſt to ſet downe a thing briefely, and afterward to make it more plaine. Therefore that which by reaſon of breuitie was ſomewhat obſcure, doth Luke better expreſſe, and lay more open, ſaying, that by laying on of handes the Spirit was giuen them. If any man obiect, that when Baptiſme is put for the giftes of the Spirit, it is not taken ſimplie, but hauing ſomewhat added to it: I anſwere that Luke his meaning doth ſufficiently appeare by the text: and againe, that Luke doth allude vntounto the Baptiſme whereof he ſpake. And ſurely if you vnderſtande it of the externall ſigne, it ſhall be an abſurde thing that it was giuen them, without vſing any better doctrine. But and if you take it metaphorically for inſtitution, the ſpeech ſhalbe as yet harſh: and the narration ſhould not agree, that After they were taught the holy Ghoſt came downe vponupon them. Furthermore as I confeſſe that this laying on of hands was a ſacrament: ſo I ſay that thoſe fel through ignorance, who did continually imitate the ſame. For ſeeing that all men agree in this, that it was a grace which was to laſt onelyonly for a time, which was ſhewed by that ſigne: it is a peruerſe and ridiculous thing to retaine the ſigne ſythence the trueth is taken away. There is another reſpect of Baptiſme and the Supper, wherein the Lorde doeth teſtifie that thoſe giftes are laid open for vsus, which the Church ſhal enioy euen vntill the ende of the worlde. Wherefore we muſt diligently and wiſely diſtinguiſh perpetuall ſacramentes from thoſe which laſt only for a time, leaſt vaine and friuolous viſures hauehave a place among the Sacramentes. Whereas the men of old time did vſe laying on of hands, that they might confirme the profeſſion of faith in thoſe who were growen vp, I do not miſlike it: ſo that no man thinke that the grace of the Spirit is annexed to ſuch a ceremonie, as doeth Ierome againſt the Luciferians.
But the Papiſts are worthie of no pardon, who being not content with the ancient rite, durſt thruſt in rotten and filthy annointing: that it might bee not onelyonly a confirmation of Baptiſme but alſo a more worthie ſacrament, whereby they imagine that the faithfull are made perfect, who were before only half perfect: whereby thoſe are armed againſt the battell, who before had their ſinnes only forgiuen them. For they hauehave not been afraid to ſpue out theſe horrible blaſphemies.
8 And going into the Synagogue, he ſpake freely about three moneths diſputing & perſuading concerning the kingdome of God.
9 And when ſome waxed hard hearted, that they could not beleeue, ſpeaking euil of the way before the multitude, departing from them he did ſeparate the diſciples, and diſputed daily in the ſchoole of one Tyrannus.
10 An this he did by the ſpace of two yeres, ſo that all which dwelt in Aſia, hard the worde of the Lord Ieſus, both Iewes and Greekes.
11 And the Lord ſhewed no ſmal myracles by the hands of Paul:
12 So that from his bodie were brought napkins and partlets vntounto thoſe that were ſicke, and the diſeaſes departed from them, and the euill ſpirites came out of them.
8 Going into the Synagogue. By this we gather that Paul beganne with the companie of the godlie, who had alreadie giuen their names to Chriſt: Secondly, that he came into the Synagogue, that he might gather togither into one bodie of the Churche, the reſt of the Iewes who knew not Chriſt as yet, or ar leaſt who had not as yet receyued hym. And he ſaith that Paul behaued himſelfe boldly, that we may know that hee was not therefore hearde by the ſpace of three monethes, becauſe he did craftily couer the doctrine of the Goſpel, or did inſinuate hymſelfe by certaine darke crookes. Luke doth alſo by and by expreſſe ſome token of boldneſſe, ſhewing that he diſputed and perſwaded touching the kingdome of God. And we knowe that by this word is oftentimes noted that reſtoring which was promiſed to the fathers, and which was to be fulfilled by the comming of Chriſt. For ſeeing that without Chriſt there is an euill fauoured and confuſed ſcattering abroade and ruine of all thinges, the prophetes did attribute this not in vaine to the Meſſias who was to come, that it ſhould come to paſſe that he ſhoulde eſtabliſh the kingdome of God in the worlde: And nowe becauſe this kingdome doth bring vsus backe from falling and ſlyding backe, vntounto the obedience of God, and maketh vsus ſonnes of enimies: it conſiſteth firſt in the free forgiueneſſe of ſinnes, whereby God doth reconcile vsus to himſelfe, and doth adopt vsus to bee his people: ſecondly, in newneſſe of life, whereby hee faſhioneth and maketh vsus like to his owne image. He ſaith that he diſputed and perſwaded: meaning that Paule did ſo diſpute, that he proued that with ſound reaſons, which he did alleadge: that done, he vſed the prickes of godlie exhortations, whereby he pricked forwarde his hearers. For no profounde diſputations ſhal make vsus obedient to GOD, vnleſſe we bee mooued with godlie admonitions.
9 Seeing their hearts were hardned. We do not read that Paul was heard ſo paciētly & ſo fauorably by the Iews at any place, as at Epheſus, at his firſt comming. For where as others raiſing tumults did driue him away, he was requeſted by theſe to tarrie longer. Now after that he had indeuoured by the ſpace of three moneths to erect the kingdom of God among them, the vngodlines and ſtubbornneſſe of many doeth ſhewe it ſelfe. For Luke ſaith that they were hardened: and ſurely ſuch is the power of the heauenly doctrine, that it doeth either make the reprobate mad, or els more obſtinate: & that not of nature, but accidētally, as they ſay: bicauſe when they be vrged by the truth, their ſecret poiſō breaketh out. Luke addeth that they ſpake euill of the way before the people. For the cōtemners of the goſpel do reſiſt that deadlily among others which they will not embrace. And this do they to no other end ſaue only becauſe they be deſirous (if it can be) to hauehave al men partners in their impietie. It is well knowen that eueryevery ordinaunce is vnderſtoode by this word way: but heere it is referred vntounto the goſpel of Chriſt. Now Luke ſaith that Paul departed from them, and did ſeparate the brethren, by which example we are taught, that when we hauehave experience of deſperate and vncurable ſtubbornneſſe, we muſt looſe our labour no longer. Therefore Paule admoniſheth Titus, to auoide a man that is an heretike,Tit. 3.10. after once or twiſe admonition. For the woord of God is vniuſtly blaſphemed, if it be caſt to dogges and ſwine. Alſo we muſt prouide for the weake, leaſt through wicked backbitings and ſlaundering of ſound doctrine, their godlines be ſubuerted. Therfore Paul did ſeparate the Diſciples, leaſt the goates ſhould with their ſtink infect the flock of ſheepe: Secondly that the pure woorſhippers of God might make profeſſion freely.
Diſputing daily. This place ſheweth how continuall Paul his diligēce was in teaching: and that they be too churliſh & dainty, who are ſtreight way wearie of learning. For we ſee how few come daily, who are readie and apt to heare. And though he had a particular care for the houſhold flocke, which he had gathered as into a ſheepfold, yet he doth not ſuffer ſtraungers to be deſtitute of his induſtrie: but continuing the courſe of his diſputation, he trieth whether he can finde anie which are apt to be taught. He calleth it the ſchoole of Tyrannus, meaning no ſuch man as had gotten the gouernment of Aſia: for the Romans bare rule throughout al Aſia; but it is to be thought that the ſchole was built at the charge of one Tyrannus, and giuen to the Citie. Therefore the faithful did vſe a publike place, which bare the name of the builder, where they had their aſſemblies.
10 All which dwelt. Luke doth not meane that the men of Aſia came thither to heare Paul: but that the ſmel of his preaching went throughout all Aſia, and that the ſeede was ſowen farre and wide: ſo that his labour was fruitfull not onelyonly to one Citie, but alſo to places which were farre off: and that commeth to paſſe oftentimes, that when the truth of God is preached in one place, it ſoundeth where the voice of the miniſter cannot ſound, being ſpread abroad farre and wide: becauſe it is deliuered from hand to hand, and one doth teach another. For one man were not ſufficient, vnleſſe euerie man were for himſelfe diligent to ſpread abroad the faith.
11 No ſmall myracles. Hee calleth myracles virtutes or powers, after the common cuſtome of the ſcripture, which were teſtimonies of the extraordinarie power of God. And he ſheweth that Paul his Apoſtleſhip was ſet forth with theſe enſignes, that his doctrin might hauehave the greter authoritie. For it is a common ſpeech, That wonders & ſignes are ſhewed by the hande of men. So that the praiſe thereof is aſcribed to God alone as to the author: & man is only the miniſter. And that he may the more amplifie the miracles, he ſaieth that handkircheffes and partlers were brought vntounto the ſicke, which ſo ſoone as they touched they were healed. It is not vnknowne to what end Paul had ſuch power giuen him: to wit, that he might proue himſelfe to be a true Apoſtle of Chriſt, that he might make the goſpel to be beleeued, and might confirme his miniſterie. And here it is expedient to call to mind, thoſe things which we had before touching the lawfull vſe of miracles. And whereas God did heale the ſicke with Paules handkirchiffes, it tended to that ende, that euen thoſe who had neuer ſeene the man, might notwithſtanding reuerently embrace his doctrine though he himſelfe were abſent. For which cauſe the Papiſts are more blockiſh, who wreſt this place vntounto their reliques: as if Paul ſent his handkircheffes, that men might worſhip them and kiſſe them in honour of him: as in papiſtrie they worſhip Frances his ſhoes and mantill, Roſes girdle, Saint Margarets Combe, and ſuch like trifles. Yea rather he did chooſe moſt ſimple things, leaſt any ſuperſtition ſhould ariſe by reaſon of the price or pompe. For he was fully determined to keepe Chriſt his glory ſound and vndiminiſhed.
13 And certaine of the vagabound Iewes exorcists aſſaied to name ouer thoſe which had euill ſpirits, the name of the Lord Ieſus, ſaying, We adiure you by Ieſus whom Paul preacheth,
14 And there were certain ſonnes of Sceua a Iew the chiefe of the Prists, who did this.
15 And the euill ſpirit anſwered and ſaid, Ieſus I know, and Paul I know: but who are yee?
16 And the man in whom the euill Spirite was ranne vponupon them, and ouercame them, and preuailed against them, ſo that they eſcaped out of that houſe naked and wounded.
17 And this was knowne to all both Iewes and Grecians, which dwelt at Epheſus. And feare came vponupon them all, and the name of the Lord Ieſus was magnified.
13 To the end it may more plainely appeare that the Apoſtleſhip of Paul was confirmed by thoſe miracles whereof mention was made of late: Luke doth nowe teach that when certaine did falſely pretend the name of Chriſt, ſuch abuſe was moſt ſharply puniſhed. Whereby we gather that ſuch miracles were wrought by the hande of Paul to no other end, ſaue onelyonly that all men might knowe that he did faithfully preach Chriſt to bee the power of God: foraſmuch as the Lorde did not onelyonly not ſuffer them to bee ſeperate from the pure doctrine of the Goſpel: but did ſo ſharpely puniſh thoſe who did drawe them prepoſterouſlie vntounto their inchauntments: whence we gather againe, that whatſoeuer myracles doe darken the name of Chriſt, they be iugling caſtes of the diuell: and that thoſe be cuſſoners and falſifiers, who draw the true miracles of God to any other ende, ſaue onelyonly that true religion may be eſtabliſhed.
Certaine exorcists. I doe not doubt but that this office did proceed of fooliſh emulation. God was wont to exerciſe his power diuerſe wayes among the Iewes: and he had vſed the Prophetes in times paſt as miniſters to driue away diuels: vnderunder colour hereof they inuented coniuration, and hereuppon was erected vnaduiſedly an extraordinarie function without the commaundement of God. Alſo it may be that (God appointing it ſo to be) it did ſomewhat: not that he fauoured it prepoſterouſly, but that they might more willingly retaine the religion of their fathers vntil the comming of Chriſt. VnderUnder the reigne of Chriſt, wicked ambition cauſed ſtrife betweene the Chriſtians and the Iewes. For exorciſts were made after the will of men: after that (as ſupeſtition doeth alwayes waxe worſe and worſe) the Pope woulde hauehave this common to all his Clarkes, who were to be promoted vntounto an higher degree. For after that they be made doorekepers, forthwith the coniuring of diuels is committed to them: and by verie experience they ſet themſelues to be laught at. For they are in forced to confeſſe that they giuegive a vaine title, and ſuch as is without effect, for where is the power they hauehave to coniure diuels: and the very exorciſts themſelues do take vponupon them to their owne reproch, an office which they neuer put in practice. But this falleth out iuſtly, that there is no end of erring, when men depart from the word of God. As touching theſe men we gather that they were wandering roges and ſuch as went from dore to dore, of which ſort wee ſee many at this day in poperie: for he ſaith that they went about. By which words he giueth vsus to vnderſtand that they went to and fro as occaſion was offered them to deceiue men.
We adiure you by Ieſus. It is a thing like to be true that theſe deceiuers flee vntounto the name of Chriſt, that they might get newe power, whereof they had falſely boaſted before, or becauſe the power which they had did ceaſe, that they might darken the Goſpel. This inuocation had two faultes: for whereas they were enimies to Paul his doctrine, they abuſe the colour thereof without faith, as it were vntounto magicall inchauntmentes: ſecondly they take to themſelues without the calling of God that which is not in mans hande. But the lawfull calling vppon the name of God and Chriſt, is that which is directed by faith, and doeth not paſſe the bounds of a mans calling. Wherefore wee are taught by this example, that we muſt attempt nothing vnleſſe wee hauehave the light of the word of God going before vsus, leaſt we ſuffer like puniſhment for our ſacrilege. The Lorde himſelfe commandeth vsus to pray. Whoſoeuer they be which hauehave not the gift of miracles giuen them, let them keepe thēſelues within theſe bounds. For whē the Apoſtles made the vncleane ſpirites come out of men, they had God for their authour, & they knew that they did faithfully execute the miniſterie which he had enioyned them.
16 The man running vponupon them. That is attributed to the man which the diuell did by him. For hee had not been able to doe ſuch an acte of himſelfe, as to put to flight ſeuen ſtrong young men being wounded and naked. And to ſet downe for a certaintie how the diuell doeth dwell in men, we cannot, ſaue only that there may be a contrarietie between the ſpirite of God, and the ſpirite of Satan. For as Paul teacheth that we be the temples of God, becauſe the ſpirite of God dwelleth in vsus: ſo he ſaieth againe, that Satan worketh effectually in all vnbeleeuers. Notwithſtanding we muſt know that Luke ſpeaketh in this place of a particular kinde of dwelling: to wit, when Satan hath the bridle ſo much that hee doth poſſeſſe the whole man.
Furthermore God meant to ſhew ſuch a token, that he might declare that his power is not included in the ſound of the voice, & that it is not lawefull ſuperſtitiouſly to abuſe the name of his ſonne. And when hee ſuffereth Satan to deceiue vsus, let vsus know that we be more ſharply puniſhed, then if he ſhould wound vsus in the fleſh For the falſe ſhew & colour of miracles, is an horrible inchantment to bewitch and befot the vnbeleeuers, that they may be drowned in deeper darknes, becauſe they refuſed the light of God.
17 There came feare. The fruit of that vengeance which God brought vppon thoſe who did wickedly abuſe the name of Chriſt is this, in that they were all touched with reuerence, leaſt they ſhould contemn that doctrine, whoſe reuenger the Lord had ſhewed by an euident token & teſtimonie he would be, and they were brought to reuerence Chriſte. For beſides that God doth inuite vsus by all his iudgements to come thus farre, that they may terrifie vsus from ſinning: in this example peculiarly was the maieſty of Chriſt ſette foorth, and the authoritie of the goſpel eſtabliſhed, wherefore there is more heauy and grieuous puniſhment prepared for deceiuers, who with their inchauntments profane the name of Chriſt wittingly, leaſt they promiſe to themſelues that they ſhall ſcape vnpuniſhed for ſuch groſſe ſacrilege. Whereas he ſaith that it was made knowne to all men, it ſignifieth as much, as commonly or eueryevery where. For his meaning is that the matter was much talked off among the people, to the end the name of Chriſt might be made knowne to mo men.
18 And many of thoſe which beleeued came, confeſſing and ſhewing their works.
19 And many of thoſe which vſed curious artes, bringing their bookes, burnt them before them all: and when they had cast the price of them, they found it fiftie thouſand peeces of ſyluer.
20 So mightilie grew the word of the Lord, and was confirmed.
21 And when theſe things were accompliſhed, Paul purpoſed in Spirit, hauing paſſed ouer Macedonia and Achaia, to goe to Ieruſalem, ſaying, After that I hauehave bin there, I must alſo ſee Rome.
22 And when he had ſent two of thoſe which miniſtred to him into Macedonia, to wit, Timotheus and Eraſtus, he ſtaied for a time in Aſia.
18 Many which beleeued. Luke bringeth foorth one token of that feare whereof he ſpake. For they did in deed declare that they wer thorowly touched and moued with the feare of God, who of their owne accord did confeſſe the faultes and offences of their former life, leaſt thorow their diſſimulation they ſhoulde nouriſhe the wrath of GOD within. We know what a hard matter it is to wring true confeſſion out of thoſe who hauehave offended, for ſeeing men count nothing more precious then their eſtimation, they make more account of ſhame then of truth. Yea ſo much as in them lyeth they ſeek to couer their ſhame. Therefore this voluntarie confeſſiō, was a teſtimonie of repentance & of fear. For no man vnleſſe hee be throughly touched will make himſelfe ſubiect to the ſlanders & reproches of men, & will willingly be iudged vponupon earth, that he may be looſed and acquitted in heauen. When he ſaith, Many, by this wee gather that they had not all one cauſe, for it may bee that theſe men had corrupt cōſciences a long time: as manie are oftentimes infected with hidden and inward vices. Wherefore Luke doth not preſcribe all men a common Law: but he ſetteth before them an example which thoſ… muſt follow who need like medicine. For why did theſe men confeſſe their facts, ſaue onelyonly that they might giuegive teſtimonie of their repentance, and ſeeke counſaile and eaſe at Pauls hands? It was otherwiſe with thoſe who came vntounto the Baptiſme of Iohn, confeſſing their ſinnes.Mat. 3.6. For by this meanes they did confeſſe that they did enter into repentance without diſſimulation. But in this place Luke teacheth by one kind, after what ſort the faithfull were touched with the reuerence of God, when God ſet before them an example of his ſeueritie. For which cauſe the impudencie of the Papiſts is the greater, who colour their tyranny by this fact. For wherein doeth their auricular confeſſion agree with this example? Firſt the faithful confeſſed how miſerablie they had bin deceiued by Satan before they came to the faith, bringing into the ſight of men certain examples. But by the Popes Law it is required that men recken vp all their wordes and deeds and thoughts. We reede that thoſe men confeſſed this once. The Popes Law commandeth that it be repeated eueryevery yeare at leaſt. Theſe men made confeſſion of their owne accorde: the Pope bindeth all men with neceſſitie. Luke ſaieth there came manie, not all: in the Pope his Law there is no exception. Theſe men humbled themſelues before the company of the faithful: the Pope giueth a farre other commandement: that the ſinner confeſſe his ſinnes whiſperingly in the eare of one prieſt. Lo how wel they applie the Scriptures to proue their ſubtiltie.
19 Who vſed curious crafts. Luke doeth not onelyonly ſpeake of magicall iuglings, but of friuolous and vaine ſtudies, whereof the more part of men is for the moſt part too deſirous. For hee vſeth the word perierga: vnderunder which the Grecians comprehende whatſoeuer thinges hauehave in themſelues no ſound commoditie: but lead mens mindes and ſtudies through diuerſe crookes vnprofitablie. Such is iudiciall Aſtrologie, as they call it, and whatſoeuer diuinations men inuent to themſelues againſt the time to come. They burne their bookes that they may cut off all occaſion of erring both for themſelues and for others. And whereas the greatnes of the price doeth not call them backe from indamaging themſelues ſo much, they doe thereby better declare the ſtudie of their godlines. Therfore as Luke did of late deſcribe their confeſſion in words, ſo now he ſetteth downe the confeſſion they make in deeds. But becauſe the Grecians take argurion for all kinde of money, it is vncertaine whether Luke doth ſpeake of pence or ſeſtertians. Notwithſtanding becauſe it is certaine, that he expreſſed a ſumme that we might knowe that the faithfull did valiantly contemne gaine…; I doe nothing doubt but that hee meaneth pence or ſome other better kinde of coyne. And fiftie thouſande peace, make about nine thouſande pounde of french money.
20 Grew mightilie. The word cata cratos, doth ſignifie that the worde increaſed not a little, or that theſe proccedings were not common: as if he ſhould ſay, that in thoſe increaſings appeared rare efficacie and ſuch as was greater than it vſed commonly to be. The word Grewe doe I referre vntounto the number of menne, as if he ſhould hauehave ſaide, that the Church was increaſed, new diſciples being gathered togither daily becauſe doctrine is ſpread abroad. And I interpret that, that the worde was confirmed in eueryevery one, thus, to wit, that they did profit in the obedience of the Goſpel and in godlines more and more, & that their faith tooke deeper roote.
21 He purpoſed in Spirit. His meaning is that Paule purpoſed to take his iourney through the inſtinct and motion of the Spirite: that wee may knowe that all his whole life was framed according to Gods will and pleaſure. And therefore hath hee the Spirite to bee the gouernour of his actions, becauſe hee did both giuegive ouer himſelfe by him to be ruled, and did alſo depende vppon his gouernement. Neither skilleth that which followeth, that he had not that ſucceſſe in his iourney which hee did hope for, for God doeth oftentimes gouerne and rule his faithfull ſeruaunts, ſuffering them to bee ignorant of the ende. For hee will hauehave them ſo farre foorth addicted to him, that they followe that which hee hath ſhewed them by his ſpirite, euen ſhutting their eyes, when matters be doubtfull. Moreouer it is certaine that he was wholly addicted to profite the Churches omitting and forſlowing his owne commoditie, in that hee had rather depriue himſelfe of Timotheus a moſt excellent, to him of all moſt faithfull, moſt deare, finallie a moſt fitte companion, than not to prouide for the Macedonians.
23 And at that time there happened no ſmall tumult about that way.
24 For a certaine man named Demetrius a ſiluer ſmyth, which made ſiluer ſhrines for Diana, brought us ſmall gaines to the men of that occupation.
25 Whom when hee had called togither, and thoſe who were makers of like things, he ſaid, Men yee know that by this craft we hauehave aduantage:
26 And yee ſee and heare that not onelyonly at Epheſus, but almost throughout all Aſia this Paul hath perſwaded, and turned away much people, ſaying that they be not gods which are made with hands.
27 And not onelyonly this part commeth in daunger to vsus, least it be ſet at nought: but alſo least the Temple of the great goddeſſe Diana be deſpiced, and it come to paſſe, that her maiestie be destroyed, whom all Aſia and the world worſhippeth.
28 When they heard theſe things they were full of wrath, and cried out ſaying, Great is Diana of the Epheſians.
23 Tumult about that way. Concerning this word Way let the readers vnderſtand thus much, that it is heere taken for that which the Latines call Sect: the Greeke Philoſophers call it Hereſies or hereſie. But becauſe in the Church of God, where the vnitie of faith ought to reigne, there is nothing more odious or deteſtable, than for euerie man to chooſe at his pleaſure that which he will followe: I thinke that Luke did flie that name which was for good cauſes infamous among the godlie, and that after the Hebrew phraſe hee put way in ſteede of Ordinance. And as touching the ſumme of the matter, wee ſee howe wonderfully the Lorde did exerciſe his ſeruaunt. Hee did hope when hee did addreſſe himſelfe for his iourney, that the Church would be quiet after his departure, and loe there ariſeth an vprore at a ſodaine, where hee did leaſt feare. But in Demetrius it appeareth what a hurtfull plague couetouſneſſe is. For one man for his owne gaines ſake is not afraide to trouble a whole Citie with ſedition. And the craftes men, who were as firebrandes kindled by him, and doe ſpread abroad the fire euerie where, doe teach vsus what an eaſie matter it is to cauſe filthie men and thoſe whoſe belly is their God, to commit all manner wickedneſſe: eſpeciallie if they liue onelyonly by gaines euill gotten, and the hope of gaine be taken from them. Moreouer in this hyſtorie wee ſee a liuely image of our time. Demetrius and his bande raiſe a tumult: becauſe if ſuperſtition whereby they were wont to get gaines be taken away, their craft will fall to grounde. Therefore they fight as if it were for their life: leaſt Demetrius goe without his fatte pray, and the reſt want their daily lyuing. What zeale doeth at this day pricke forwarde the Pope, the horned Byſhoppes, the Munkes, and all the rablement of the popiſh cleargie? Yea what furie doeth driue them, ſo ſore to reſiſt the Goſpell? They boaſt that they ſtriue for the Catholike faith: neither did Demetrius want an honeſt coloure, pretending the worſhip of Diana.
But the matter it ſelfe doeth plainely declare, that they fight not ſo much for the altars as for the fi…es: to wit, that they may hauehave hot kitchings. They can well winke at filthie blaſphemies againſt God, ſo they lacke nothing of their reuenues, OnelyOnly they are more than couragious in maintaining ſuch ſuperſtitions as are meeteſt for their purpoſe.
Therfore being taught by ſuch examples, let vsus learn to make choiſe of ſuch a kind of life as is agreeable to the doctrine of Chriſt: leaſt deſire of gaine prouoke vsus to enter a wicked and vngodly combate: and as for thoſe who through ignorance or error are fallen vntounto any vngodly occupation, or are intangled in any other impure and wicked kind of life: let them notwithſtanding beware of ſuch ſacrilegious raſhnes. And as touching godly teachers, let them learn by this example, that they ſhall neuer want aduerſaries, vntill the whole world through deniall of it ſelf offer peace: which we know will neuer come to paſſe. Becauſe Paules doctrine taketh away Demetrius and the reſt of the ſiluer ſmithes gaines, they leape out furiouſly to put out the ſame, will not they doe the ſame, whom the Goſpell ſhall contrary? But there is no man who hath not occaſion to fight. For all the affections of the fleſhe are enmies to God. So that it muſt needs be, that how many luſts of the fleſhe there be in the world there are as many armed enemies to reſiſt Chriſt. It will in deede oftentimes fall out that God will bridle the wicked, leaſt they raiſe ſome tumult, or breake out into open rage. Yet whoſoeuer is not tamed, and brought downe to beare Chriſtes yoke, he ſhall alwaies hate his goſpel. So that faithfull & godly teachers muſt perſuade themſelues that they ſhall alwayes hauehave to deale with great ſtore of enemies. Demetrius his couetouſnes is manifeſt. Neuertheleſſe we muſt alſo know this, that he was Satan his fan, who ſeking by all means to ouerthrow Pauls doctrin, found this fit inſtrument. Now foraſmuch as we know that Satan is a deadly enemie to Chriſt and the truth, do we thinke that hee ſhall euer want miniſters, who ſhal rage through his motion and perſuaſion, either with open rage, or els ſeek to worke the ouerthrow of the Goſpel by ſecret practiſes, or ſpue out the poyſon of their hatred, or els at leaſt ſhew ſome token of enmitie by fretting and murmuring.
25 By this craft. Demetrius doeth in this place filthily bewray his malice. It is lawful for a man in ſome meaſure to prouide for his priua… profite: but to trouble common peace for a mans owne gaine, to ouerthrow equitie and right to giuegive ouer a mans ſelf, to do violence & commit murder, to extinguiſh that of ſet purpoſe which is iuſt and right: that is too great wickednes. Demetrius confeſſeth that this is the ſtate of the cauſe, becauſe Paul denieth that thoſe are Gods which are made with mens hands. He doth not inquire whether this be true or no: but being blinded with a deſire to get gain, he is carried headlong to oppreſſe …ue doctrin. The ſame blindnes doth driue him headlong to ſeek violent remedies. Alſo the crafte men, bicauſe they be afraid of pouertie and hunger, run headlong as violently, for the belly is blind and deaf, ſo that it can admit no equitie. For which cauſe eueryevery one of vsus ought more to ſuſpect himſelfe, when the queſtion is touching our owne gaine & profite, leaſt the ſame couetous deſire which made theſe men ſo mad, take away all difference of iuſtice and vniuſtice, of that which is filthie and that which is honeſt.
27 Not only this part. This is firſt diſorderedly handeled in that Demetrius is carefull for religion after other things: becauſe nothing is more abſurd then to prefer the belly before the goddeſſe: but euē this is alſo vain, in that he pretēdeth that the worſhip of Diana is in hazard. For if he had ſuffered no loſſe by Paul his doctrin he would hauehave ſit quietly at home: hee would neither hauehave taken thought for the worſhip of Diana, neither would he hauehave troubled others. What is the cauſe then he is ſo diligent and ſo earneſt in his buſineſſe, euen this, becauſe he was plagued at home? and becauſe he ſaw that hee and his copartners had no honeſt or probable cauſe to make any ſtirre, he goeth about to colour the matter with ſome other colour. Therefore to the end hee may couer the ſhame of his wicked fact, he cloketh it with the title of religiō; which is plauſible. So that the wicked howſoeuer they ſtriue frowardly againſt God; yet they gather heere and there honeſt excuſes impudently: but God doth not ſuffer himſelfe to be mocked: but doeth rather pull them out of their ſtarting holes. There needeth no other witneſſe to refute Dimetrius his hypocriſie becauſe he cutteth his owne throate with his owne words, when he bewrayeth the ſorow which he had conceiued, becauſe of the loſſe which he ſuſteined. In like ſtate do the papiſts ſtand at this day: they boaſt with ful mouth, that they be patrons of the catholik faith, & of the holy mother the church, but when they hauehave ſpokē thus touching their zeale, in the very handeling of the cauſe they breath out with wide open throte the ſmel of their kitchins. But if we hauehave a deſire to handle the cauſe of godlines purely and in earneſt, let vsus forget our commodities, that the glory of God may hauehave the chief place. For the ſhew of profite doth ſo tie all our ſenſes with inticements, that though wee wander through all manner wickedneſſe, yet doe wee flatter our ſelues, ſo long as wee bee determined to prouide for our owne commoditie.
Whom all Aſia and the world doth worſhip. It ſeemeth to Demetrius an vnmeet thing that Diana her maieſtie ſhould bee brought to naught, which all the world doth reuerence and worſhip, and this is a common ſtarting hole for all ſuperſtitious perſons, to pretend the conſent of the multitude. But true religion requireth a more ſtedfaſt ſtay then in the will and pleaſure of men. There is nothing which at this day doth more keepe backe the ſimple and vnskilfull then that they dare not caſt from them ſuch ancient errors as are commonly receiued eueryevery where. Becauſe they feigne and imagine that that which pleaſed many though fooliſhly and raſhly, is to be counted lawful. For which cauſe they be not afraide boldly to ſet the very name of cuſtome againſt God himſelfe. But the Lord doth preſcribe to vsus another maner of rule, to wit, that being content with his authoritie alone, we doe not paſſe either for the opinion of men, no… for our owne commoditie, nor for the cuſtome of many nations.
29 And all the citie was full of confuſion and they ruſhed into the cōmon place with one conſent, hauing caught Gaius and Ariſtarchus, men of Macedonia, Paul his companions.
30 And when Paul would hauehave entred in vntounto the people, the diſciples would not ſuffer him.
31 And certain alſo of the chiefe of Aſia which were his friends ſent vntounto him, requesting him that he would not enter into the common place.
32 Some therefore cried one thing, and ſome another: for the aſſemblie was out of order, and the more part knew not for what cauſe they came togither.
33 And ſome of the companie drew forth Alexander, the Iewes thrusting him forward. And when Alexander had required ſilence with the hande, he woulde hauehave excuſed the matter to the people.
34 Whom when they knew to be a Iew, there aroſe a ſhout of all men almoſt for the ſpace of two houres, crying, great is Diana of the Epheſians.
29 Luke ſetteth downe in this place the nature of the people, as if it were depainted in a table. Like as if a thouſand houſes ſhould be ſet on fire at a ſodaine: ſo all the Citie was on an vprore in one moment: and when ſuch a tempeſt is once raiſed, it is not eaſily ſtayed. And foraſmuch as the ſeruants of Chriſt cannot auoid this miſchiefe, they muſt be armed with inuincible conſtancie, that they may boldly ſuffer the tumults raiſed among the people, and that they may not bee troubled as with ſome new and ſtrange matter, when they ſee that the people is vnquiet. So Paul himſelf doth elſewhere triumph that he went valiantly through the midſt of ſedition.2. Cor. 6.5. Neuertheleſſe the Lord doeth vpholde the miniſters of his word with an excellēt comfort, whē as they be toſſed amidſt diuerſe ſtormes and garboyles, and with excellent boldneſſe doeth hee eſtabliſh them, when he doth teſtifie that he holdeth the helme of his Church: and not that onelyonly, but that he is the gouernour and moderatour of all tumultes and ſtormes, ſo that hee can ſtay the ſame ſo ſoone as it ſeemeth good to him. Therefore let vsus know that we muſt ſaile as it were in a tempeſtuous ſea: yet that we muſt ſuffer this infamie, as if wee our ſelues were the procurers of trouble: neither may any thing leade vsus away from the right courſe of our duetie. So that in ſailing wee ſhall be ſore troubled: yet will not the Lord ſuffer vsus to ſuffer ſhipwrack. Furthermore we ſee that though ſedition bee confuſed, yet doeth the people alwayes take the worſe part: as the men of Epheſus do now catch Gaius and Ariſtarchus, and they driue backe Alexander with their furious outcries. Whence commeth this, ſaue onelyonly becauſe Satan doth reigne in their hearts, ſo that they rather fauour an euill cauſe? There is alſo another reaſon, becauſe a preiudice conceiued vponupon a falſe report doth poſſeſſe their mindes, ſo that they cannot abide to ſift the cauſe any farther.
30 And when Paul would. Wee may ſee that Paule his conſtancie was coupled with modeſtie. When as hee might well hauehave kept himſelfe out of ſight, of his owne accorde was hee prepared to put himſelfe in hazard. And yet hee doeth not refuſe to followe their counſell, who knewe the ſtate of matters better than hee. If he had not beene kept backe, that which hee determined to doe, coulde not hauehave beene imputed to raſhneſſe. There was no ſedition raiſed through his fault: why …de not hee venture his life? eſpeciallie ſeeing that hee did not deſpaire of better ſucceſſe. But when the brethren and ſuch friends as were more skilfull diſwade him, his modeſtie is worthie to be commended, in that he doth not ſtand ſtoutly in his purpoſe.
33 They drew out Alexander. It is to bee thought that the Iewes did not ſende forth this Alexander to pleade the common cauſe of the nation: but that they were deſirous to bring him before the people that he might be murthered. Neuertheleſſe the name Iewe made him to be ſo hated that they did outragiouſly refuſe whatſoeuer hee was about to ſpeake in the matter and cauſe: yea he did hardly ſcape with his life in ſuch an vprore. Moreouer it is vncertaine whether this bee that Alexander of whom Paule maketh mention elſewhere:1. Tim. 1.20 & 2. Tim. 4.14. yet the coniecture ſeemeth to mee allowable. But and if wee beleeue that it is hee, l…t vsus learn by this fearefull example to walke circumſpectlie leaſt Sathan carrie vsus away into like falling away. For wee ſee that hee who was at the point to ſuffer martyrdome, became a trecherous and wicked reuolt.
34 Great is Diana of the Epheſians: This was a clamorous confeſſion but without any ſoundneſſe, neither did it proceede from the faith of the heart. For whence came that great diuinitie of Diana whereof they ſpake, ſaue onelyonly becauſe like madde men they furiouſly defende that errour which they had once receiued? It fareth otherwiſe with true godlineſſe; that wee beleeue with the heart vntounto righteouſneſſe, and then doeth the confeſſion of the mouth follow to ſaluation. Therein doeth the diſtemperature and madde ſtubberneneſſe of all madde, men and braineſicke fooles differ from the conſtancie and zeale of the martyrs. And yet notwithſtanding our ſluggiſhneſſe is ſhamefull, if we be not as readie and ſtout in the confeſſion of a ſure faith as are they in their filthie errour. For wee ſee what the Spirit of God preſcribeth vntounto vsus by the mouth of Dauid,Pſal. 106.10 I beleeued, and therefore will I ſpeake.
35 And when the towne clarke had pacified the multitude, he ſaide, Yee men of Epheſus, what man is he that knoweth not that the Citie of the Epheſians is a worſhipper of the great goddeſſe Diana, and of the image that came down from Iupiter.
36 And ſeing theſe things are out of question, you must bee quiet, and doe nothing raſhly.
37 For yee hauehave brought men which are neither Churchrobbers, nor yet blaſphemers of your goddeſſe.
38 But and if Demetrius and the craftsmen that are with him, hauehave a matter againſt any man, there be open aſſemblies, and there be deputies, let them accuſe one another.
39 But and if there be any other matter in question, it ſhalbe decided in a lawfull aſſemblie.
40 For it is to bee doubted least wee be accuſed of this dayes ſedition, ſeeing there is no cauſe whereby we may giuegive a reaſon of this concourſe. And when he had thus ſpoken, he let the aſſembly depart.
35 Luke ſheweth in this place that the tumult was ſo appea…ed that yet notwithſtanding ſuperſtition preuailed with the madde people, and the truth of God was not heard. For the town clarke, as politike mē vſe to do, counteth it ſufficient for him if he can by any meanes appeaſe the outragious multitude. Neuertheleſſe the cauſe it ſelfe is oppreſſed. He ſaw vndoubtedly Demetrius his malice, and howe hee had troubled the citie, abuſing the pretence of religion for his owne priuate gain: but he toucheth not that wound which he knew to be vnknowen to the vnskilful. Neuertheleſſe to the end he may ſtay the vproare & contention, he extolleth the feigned power of Diana, & maintaineth her ſuperſtitious worſhip. If Paul had been in the common place at that time, hee would rather hauehave ſuffered death an hundreth times, then hauehave ſuffered himſelfe to be deliuered from daunger paying ſo deare for it. For thogh the towne clarke had not been by him commaunded to ſpeake thus: yet it ſhould hauehave been treacherous diſſimulation in a publike witneſſe and preacher of heauenly doctrine. The Scribe affirmeth that the Image which the Epheſians did worſhip came downe from heauen, and that Paul and his companions ſpake no blaſphemie againſt their goddeſſe. Could he hauehave holden his peace, but he muſt needs by his ſilence hauehave alowed his falſe excuſe? And this had been to ſhake hands with idolatry. Therefore it was not without cauſe that Luke ſaid before that Paul was kept backe by the brethren: and not ſuffered to enter into the common place.
37 Men which are neither church robbers. Hee doeth both truly and well denie that they be churchrobbers: but he doth ſhortly after falſlie define the kinde of churchrobberie, to ſpeake blaſphemouſly againſt Diana. For ſeeing that all ſuperſtition is profane and polluted, it followeth that thoſe be ſacrilegious perſons who tranſlate the honour which is due to God alone, vntounto Idols. But the wiſedome of the towne clarke, and that carnall, is heere commended, and not his godlineſſe. For hee had reſpect vntounto this alone, to extinguiſh the heat of the vprore: & therfore doth he at length conclude, if Demetrius hauehave any priuate matter, there be iudgement ſeates and Magiſtrates. And that publike affayres muſt be handeled in a lawfull and not in a diſordered aſſemblie: in an aſſembly gathered by the commaundement of the magiſtrates, and not in a concourſe which is without conſideration, runne together through the motion of one man, and to ſatisfie his appetite. He calleth them deputies in the plurall number, not that Aſia had more then one, but becauſe Legates did ſometimes keep courtes in the place of the deputies. Alſo he appeaſeth them by putting them in feare, becauſe the deputie had occaſion offered to puniſh and fine the citie ſore.