A Complete History and Mystery of the Old and New Testament, Part 2 · Chapter 16
CHAP. XVI. Paul and Silas ſent out again.
NOw thoſe two great Apoſtles, being thus divided about their Companion in their work, go their ſeveral ways; Barnabas takes Mark and goeth to Cyprus that Iſland in the Mediterranean Sea, and which was Barnabas's Native Soil, Acts 4.36. After whoſe ſailing to Cyprus nothing is recorded what honour this prophet found in his own Countrey, 'tis probable not much, not only becauſe Chriſt had foretold, that ſuch ſeldom meet with good ſucceſs in their Miniſtry, John 4.44. but alſo becauſe, had Barnabas's labours among his Kindered and Acquaintance been anſwerable to his Love and Affections toward them, the Sacred Scripture could not have been ſilent concerning any ſuch ſucceſs: And this may moreover be the more doubted, becauſe we find not that Barnabas and Mark were now ſent away to Cyprus by any ſolemn Recommendation of the Church at Antioch, as Paul and Silas were to their work, they two were Recommended unto the grace of God, Acts 15.39, 40. that they might have the Spirits conduct and aſſiſtance but not a word of the Church's prayer for Barnabas and Mark, when they ſailed to Cyprus.
Therefore have we a diſtinct and exact account of Paul and Silas's Travells, Actions and Succeſs▪ in their Perambulation through Syria and Cilicia, confirming thoſe Churches, that had lately been planted in thoſe Countreys, Acts 11.19. and 15.23, &c. to which alſo the late Decree of the Council at Jeruſalem was directed, that they might (by their exhortations, and anſwering of offered objections) be incouraged to perſevere in the profeſſion of the Goſpel of Chriſt which they had heard, Acts 15.41. The ſacred Journalls of Scripture do Record their Stations and Actions firſt in Aſia and then in Europe in the general, Acts 16.
The Grand Remark hence (before we deſcend to particulars) in this, [The only wiſe God would not permit ſuch a great evil (as this diſſenſion betwixt two ſuch great Apoſtles) to happen in the world, unleſs he deſigned to produce ſome great good out of it for the greater promotion of his own Glory.
God's goodneſs appears here invincible in over-ſhooting the Devil in his own bow: The Devil devis'd this diviſion of Paul and Barnabas for evil, even for the diſſolution of the preſent Churches, but God over-ruled it for good, namely, for the edification of many Churches, and the inlargement of Christ's Kingdom: for hereby many more places were by this very means made partakers of the bleſſing of the Goſpel, which (for ought we know) might otherwiſe have wanted it: Therefore tho' the Devil do this evil, and that miſchief among us, Murmur not at theſe things, when he hath had his ſwing in cauſing the worſe Sins; God comes and turns all to the contrary for his own Glory, as he did in Eſthers day, Eſth. 9.1.
A more particular proſpect of Holy Paul's Peregrination this ſecond time from Antioch in company with Silas may thus (as in a Scheme or Map) be repreſented. Firſt, He travelled into Aſia the leſs. Who, having paſſed through Syria, and Cilycia, came to Derbe and Lystria, in which latter he made his firſt Station, Acts 15.41. and 16.1. and whoſe Actions therein were principally two. (Firſt,) His Solemn Election of Timothy into the Office of a Goſpel-Miniſter, whom he intended to take along with him, and to breed him up for his Succeſſor in the Ministry after his death. And the (Second) was, His powerful propagation of the Doctrine of the Goſpel of Chriſt there, &c. In the former of theſe two circumſtances are moſt manifeſt. 1. The Motive why. And 2. The Manner how this Timothy came to be elected and adopted into the Miniſtry. The Motive, why, was Timothy's Commendation both from his Parents and his Profeſſion, verſe 1. and from the good report he had among the Brethren, verſe 2. And the Manner how was by Circumciſing him, &c. that he might not become offenſive to the Jewiſh Converts, verſe. 3.
In the latter Action, namely, His preaching the Goſpel, there is very conſiderable. 1. The Object both the Real, what he preached, namely, the Doctrine which accorded with the Decrees of that great Council at Jeruſalem, verſe 4. and the perſonal Object, to whom he preached, namely, to the Phrygians, and Galatians, verſe 6. and to the Myſians, v. 7. but not to thoſe of that part of Aſia Minor near Epheſus, nor to the Bithynians, for the Spirit of Jeſus forbad them by a ſecret Revelation, tho they eſſayed to paſs thither, 6, 7.
And together with this double object is the effect very obſervable, verſe 5. for Paul's paſſing thither brought a double bleſſing to theſe Churches, namely, (1.) A firmer Confirmation of thoſe that Believed before. And (2.) Another new Acceſſion of a great many more Believers unto the Faith of the Goſpel, v. 5.
Then Paul's ſecond Station was in Troas of the leſſer Aſia, and ſuppoſed to be the Relicts of that famous City of Troy, verſe 8. but here his ſtay now was very ſhort, for he was commanded to depart thence by an Angel that appeared to him like a man in a Macedonian habit, verſe 9. and ſo ſoon as God's will was manifeſted, he diſputeth not with the man, but diſpatcheth his duty with all readineſs and alacrity, v. 11. So he came to that famous City Philippi (called ſo from Philip, Great Alexander's Father) the chief City of Macedonia, verſe 12. Thus Paul paſſed out of Aſia into Europe to preach the Goſpel.
The ſpecial Remarks upon Paul's ſecond Journey into Aſia, are theſe.
Firſt; Oh what a priviledge is it for Children to have a good Mother and Grandmother (as this young Timothy had) who have many opportunities of dropping Divine Documents into their little Lemuel's Ears, as being moſt converſant with their little ones, far more than Fathers or Grandfathers can be. Hereupon the Mothers of the Kings of Judah are conſtantly mentioned, and as they were good or evil, ſo were their Children: Partus Sequitur Ventrem, The birth commonly follows the belly. Thus Athaljah taught her Son to do wickedly, 2 Chron. 22.2, 3. But Bathſheba taught her Son to be Religious &c. Pro. 31.1, 2, 3, Timothy's Mother and Grandmother were both godly, 2 Tim. 1.5.
The ſecond Remark is; Paul pitcheth upon Timothy to call him into the Miniſtry, as one deſigned for it from Heaven: not only becauſe of his excellent Education, choice parts (which beſpoke him a moſt likely hopeful Inſtrument to be imployed in God's Vineyard) but alſo becauſe of ſome Remarkable prophecies and predictions (which had been given out concerning him, 1 Tim. 1.18. to wit, ſome Divine Revelation) that this young man ſhould make moſt prodigious proof in the Goſpel.
N.B. 'Tis moſt probable that this was revealed by the Spirit to Paul who had been acquainted with Timothy from his childhood, being ſo converſant with his Mother and Grandmother, 2 Tim. 1.5. he had obſerved ſome ſmall ſparks of lively grace breaking forth in his minority, and theſe he exhorts him, verſe 6. to blow up into a flame, as the word [foreign] ſignifies there.
The third Remark is; Though Paul were thus abundantly ſatisfied with Timothy's fitneſs for the Miniſtry, yet would he not ordain him thereunto, without the Teſtimony of others concerning him, both of his holy life, and of his Knowledge of the Scripture wherein he did excell. 2 Tim. 3.15. N. B. Which rule for ordination ought faithfully to be followed by all right Ordainers, and not for Affection, &c. See Acts 16.2.
The fourth Remark is; Paul Circumciſed Timothy, becauſe they knew (that is, the Jews in thoſe quarters knew) that his Father was a Greek, tho' his Mother was a Jeweſſe, yet according to the Doctrine of their Talmud the Mother could not cauſe her child to be circumciſed without the conſent of the Father, therefore the Jews concluded that Timothy was not circumciſed, and thereupon was it now done, that he might not offend the Jewiſh converts, who were not yet perſuaded that the Law of Circumciſion was quite abrogated. Yet would not Paul circumciſe Titus, Gal. 2.3. leaſt he ſhould harden the Jews, and offend the Gentiles: Thus became he all things to all men, that he might ſave ſome, 1 Cor. 9.22. yet became he not ſin to any man, in that, for a Jew to be circumciſed was no yieldance: Paul circumciſed Timothy as a Gentile, for theſe words [they all knew his Father was a Greek] do demonſtrate, that Timothy was in their account reckoned for a Gentile, becauſe the Father's Authority (in not circumciſing him) prevailed over his Mother's.
N.B. Theſe indifferent things uſing or not uſing require a moſt ſingle, and ſingular eye (which, as Grotius ſaith, Paul had above all the Apoſtles) for the edification of the Church and for the Salvation of Souls: Paul yielded to circumciſe Timothy, for that indifferent thing (tho' according to the decrees of the Great Council of the Apoſtles, it was not to be impoſed) was yet neceſſary for preſerving the peace of the Church as then it was by bearing with the weak Jewiſh Chriſtians, to whom he condeſcended, and with whom he complyed ſo far as would conſiſt with a ſafe conſcience, abating of his own liberty to gratify their Scrupuloſities, and indulging their weakneſſes with his ſtronger grace, ſo far as he knew he ſhould not offend God to whom he deſigned to gain thoſe weak Souls, thus he alſo comported with the Apoſtles in the ſhaveing of his head afterward▪ Acts 21.24 Yet would not he be compelled to circumciſe Titus, who was a Native Gentile, being a Greek, which had he done, the falſe brethren (that came to ſpy out the liberty Paul had in Chriſt and preached) would have won a great advantage againſt him, for defaming him as teaching one thing among the Gentile.-Churches, and practiceing the contrary among the Jews, now when he was come to the Apoſtles at Jeruſalem, Gal. 2.3, 4. Therefore would he not yield that Titus ſhould be circumciſed leaſt he ſhould ſeem to countenance thoſe privy Spies who held circumciſion neceſſary to Salvation. N.B. O what a pattern to poſterity doth great, humble, charitable Paul leave here for future practice! performing or forbearing (what by the law of God he lawfully might) according to the various perſuaſions of ſeveral Chriſtians, that he might become an Inſtrument in any degree for the Salvation of any ſoul: and ſure I am, no order of men can pretend to a greater ſuperiority as to the Conſcience in ſpiritual matters, than he undoubtedly had, yet would he not exerciſe a Lordly dominion over the Faith of others, 2 Cor. 1.24. N.B. It was therefore well done by the Miniſters of Magdeburgh in ſtoutly oppoſing thoſe of Wittenburgh and Lipſwich who by their Adcaphora's (as they call'd them) indifferent things, would have paved a way to popery: And it was good council Peter Martyr gave to Queen Elizabeth, that her Church-Governours ſhould not endeavour to carry the Ark of the Goſpel into England upon the Cart of Needleſs Ceremonies, as we are doing at this Day out of it.
The fifth Remark is; God doth not only chuſe Men to be Miniſters, but he alſo appointeth the time when, and the place where they ſhall labour in their Miniſtry. Two hints hereof we have here, both, verſe 6. They were forbidden by the Holy Choſt to Preach the word in Aſia: and again, verſe 7. The Spirit ſuffered them not to go preach in Bithynia. N.B. The very Journeyings of thoſe Preachers of the Goſpel, as well as their Divine Exerciſes, were all ordered by the moſt wiſe God, they muſt neither ſpeak, act, or walk but according to Divine direction; as Ambroſe and Chryſoſtom here noteth: They muſt for this time paſs by both theſe fore named places, and Myſia too verſe 8. Thus God (the Great Houſholder) orders the Candle to be removed from one Room to another, he granteth to people, or withdraws from them the light of the Goſpel as oft as he pleaſeth: Even ſo it pleaſeth him ſaith Chriſt, Matth. 11.26. N.B. To have the word forbidden to be preached was an heavyer Judgment upon thoſe Coaſts, than if their Harveſt or the Light of the Sun had been denyed them: therefore ought all places and people highly to prize the Preaching of the Goſpel as a moſt ſingular priviledge. They that be without a Teaching Prieſt, are without God alſo, 2 Chron 15.3. Amos's Famine of the word was far worſe and more deplorable than Samaria's Famine of Bread in that ſtrait Siege, &c. N.B. Nor may we think that God denied thoſe places his Grace, but only retarded it for that time: for afterward Paul preached there about two years together, Acts 19.10. why God now with held his Grace, the reaſons be ſuppoſed.
(1.) From ſome ſecret cauſe unrevealed.
(2.) From the freedom of God's good pleaſure, whereon both our Election, and our Vocation hath their foundation, depending altogether on the free grace of God, and not at all upon the free will of Man.
3. Thoſe places and people might be (as ſome ſay) reſerved for the Apoſtle John's ure and care, for the ſev…a …rches of Aſia lay within his line, &c.
(4) Becauſe thoſe provinces were nigh to other places where now famous Churches of the Gentiles were conſtituted, from which (if they had a mind) they might light their Candle, and whereby the knowledge of the Goſpel might be eaſily ſpread through the leſſer Aſia. But (5.) 'Tis probable God ſaw thoſe Cities, &c. not at all prepared now to receive the Goſpel.
(6.) and Laſtly, God had another new work of greater importance wherein to imploy thoſe Apoſtles, which was to ſend them ſpeedily into Europe.
Now come we to Paul's paſſing over out of Aſia into Europe; The occaſion whereof was a Night-Viſion he had of an Angel which appeared to him in the habit of a Graecian-man, calling for his help into Macedonia which is a Greek province in Europe, extending to the Archipelago, Acts 16.9, 10, 11, 12. So came he to Philippi (the chief City of that part of Macedonia) to help them according to the call of God, for Miniſters are thoſe means by whom God helpeth a periſhing people, whereby the Lord plucketh his choſen ones as brands out of the fire, Zech. 3.3. he draweth them out of the Devil's drudgery and pulleth them away (when hanging over the Chimneys of Hell by one ſingle rotten thread of a frail brittle life) from the danger of Damnation.
N.B. Hereupon God's Miniſters are call'd Saviours, Obad. v. 21. 1 Tim. 4.16. and Redeemers, Job 33.24, 28. and Co-workers with Chriſt, 2 Cor. 6.1. Tho' a wicked world take them for tormentors, Rev. 11.10.
This travel of Paul into Greece is marked out as a new work and ſuch as he never had yet been imployed in, namely, to preach the Goſpel to a Roman plantation, for at Philippi the text tells us, verſe 12. and verſe 21. There dwelt a Colony of Roman Citizens who enjoyed the freedom of the City of Rome. N.B. He had indeed been always in the Roman Dominions (all thoſe Countreys of the Eaſt being then Rome's Conqueſts) but ſtill he converſed with other Nations as Jews, Greeks, Syrians and ſuch like, yet never as yet do we read of any Romans till this time, now becauſe the Roman Nation lyeth under ſo many ſad brands in Scripture, and was now become an abomination to the Jews for ruling ſo Rigorouſly over them; therefore Paul's going to preach the Goſpel to them hath three ſingular Circummſtances Recorded in Scripture, as ſo many Eminent Badges and Advertiſements of it.
For (firſt) that, when Paul, &c. would have gone into Aſia and Bithynia, the Spirit forbade them, and diverted them with haſte into Macedonia unto this new work of preaching to this Roman plantation.
(Secondly) That he was called to this work (which he had never medled with before) by a ſpecial viſion of an Angel: we find not upon Record that he had any ſuch extraordinary call or invitation in all his Travels to preaching work in any other place.
And (Thirdly) That the Pen-man of this Hiſtory (Luke) never joyns himſelf and his name into the Narrative, till now at this very time, for hitherto he had ſpoken all along in the third perſon in the phraſes of [he and they] as [he came to Derbe] Acts 16. ver. 1. and [they went through the Cities] verſe 4. &c. but now he putteth himſelf into the number, by uſing the phraſes of [we and us] verſe 10. [After the viſion we endeavoured to go, &c. aſſuredly gathering that the Lord had called us, &c.] which ſhews that Luke went along with Paul, Silas and Timotheus to the work.
Paul's coming to Philippi (to the Church in which City he afterwards wrote an Epiſtle) calls upon us for our conſideration of two famous general concernments:
The firſt is concerning his Action there.
And the ſecond is his paſſion or ſuffering there alſo.
As to his Action in the first place, that in the general is twofold firſt His converting of Lydia. And ſecondly his casting out a Spirit of divination out of a Devilized Damoſel. Concerning the Converſion of Lydia, Luke relates the ſeveral circumſtances thereof, as 1. The time, place and occaſion of it, verſe 13. 2. The perſon (to be converted) is deſcribed by her name, ſex, occupation, countrey and converſation, verſe 14. And 3. The efficient cauſe hereof, both the principal (God opening her heart) and the leſs-principal or inſtrumental, namely her diligent attention to the word preached by Paul, verſe 14. Then 4. The effects of it, viz. the great gratefulneſs of this New Convert, inſomuch that ſhe did not only offer them the beſt Entertainment of her Houſe-accommodations, but even urged them to the acceptance of it, verſe 15. Thus the Convert courted and conſtrained her Converters.
Then concerning the Divining Damoſel's diſpoſſeſſing, that Divine Narrative conſiſts of three circumſtances. 1. From whence or out of whom was this Divining Spirit caſt out? It was done to a Damoſel, who was a Servant to ſundry covetous Maſters, which perverted the Religion (of foretelling future things) into filthy gain, verſe 16. And 2. For what Reaſon; to wit, for her many importunate, yet many ways ſuſpected Acclamations after the Apoſtles, done undoubtedly by the ſuggeſtion of Satan for wicked ends, verſe. 17. And 3. By what means this was effected; this miracle was wrought in the name of the Lord, verſe 18.
Now follow the Grand Remarks gathered from both thoſe two famous Actions of Paul at Philippi, and firſt from the former, the Converſion of Lydia: Hence,
The first Remark is; 'Tis no new thing for the Worſhippers of God to meet in private places (remote from the noiſe and obſervance of the multitude) for God's worſhip: This oratory (the Jews being not able to build a Synagogue here) was by a River's ſide, ver. 13.
N.B. There was a mixture of many Jews in this Roman Colony living among them (for they were now diſperſed and ſowed (as it were) in moſt places of the Roman Empire) yet poſſibly not ſo many of the Rich Jews were in this place as had a purſe for raiſing up a Synagogue, or probably they could not obtain leave from thoſe Heathen-Roman powers, therefore made they ſome ſlighter Proſeucha's (if that was not a leſs obnoxious name of a Synagogue to thoſe Infidels) or meeting place, and that out of the Town, where prayer was wont to be made by them for fear of diſturbance from thoſe Ʋnbelieving Gentiles who knew not God.
The ſecond Remark is; It appeareth not, who were the perſons that prayed here, but it is moſt probable, they were the Jews and Proſelytes to the Jewiſh Religion. N.B. The women only are named, v. 13. as being moſt numerous in thoſe oratorys (for ſome ſay, that thoſe women uſed bathings there by the water ſide for their legal purifications) or as that Sex were moſt willing to hear and attend diligently to the Goſpel preached, from whence it is made manifeſt that Paul at his firſt coming to Philippi had no other Hearty Hearers there, ſave a few Females, yet out of this weak foundation how did God raiſe up a moſt ſtately Fabrick of a Goſpel-Church afterwards, which flouriſhed with Biſhops and Deacons, Phil. 1.1.
N.B. Tho' God can erect ſtrong ſtructures upon weak foundations, yet would he not have us to attempt it; but when we are to build up the Tower of Godlineſs, Luke 14.28. We muſt build it on the rock Chriſt, Matth. 7.24. 1 Cor. 3.11.
The third Remark is; The Sabbath day is the day which God hath appointed and ſanctified to be a means af conveying ſanctifying grace into the hearts of his hidden ones, as here of Lydia the purpuriſs and proſelyteſs. It was thus done to her upon the Sabbath day. N.B. It is God's great Market day, and the day of his opening the Grand Goſpel Exchecquer, (as well as the day of opening hearts here) as Ez. 20.12. I gave them my Sabbaths to be a ſign between me and them, that they might know I am the Lord that ſanctifie them: that is, I have ſanctified that portion of time wherein I might ſanctifie them to my ſelf, and they make their holy obſervation of it as a ſign of their being my peculiar people ſelect from all others, wherein to walk with me, to reſt in me and to receive more grace therein from me, that they might become not only relatively but really holy, and changed in heart and life, &c.
The fourth Remark is; Mans heart is naturally locked up, and barricado'd againſt God, until he by his Almighty Spirit make forcible enterance, and ſerve the writ of ejectment upon the Devil, beating him out of his trenches, 2 Cor. 10.4. Luke 11.21, 22. For here, verſe 14. 'tis ſaid [the Lord opened the heart of Lydia] which ſhe could not of her ſelf open by any Key of her own: her underſtanding the Lord now inlightned, and her will and affections (all which are comprehended under that one word heart, Rom. 10.10.) were changed, ſo that ſhe now loved what before ſhe hated, & hated what before ſhe loved: though ſhe had before this forſaken her Heatheniſh Idolatry, and was proſelyted to the Jewiſh Religion, and owned the one, only, true and living God; yet was ſhe unacquainted with the Goſpel of his Son our Saviour, till now that the Lord prepared her heart to receive, it. And where he (who had the Key of David, Rev. 3.7.) comes not to open, there the Goſpel (tho' never ſo powerfully preached) is hid, and nothing affecteth the ſtupified heart, 2 Corin. 4.4. for creating a clean heart within us, Pſalms 51.10. is beyond the power of Nature: this grace is given only to thoſe ordained to life, Acts 13.48.
The fifth Remark is; Lydia's, being judged faithful by the Apoſtles, and baptized before ſhe went home; all her family (whom ſhe could undertake to bring up in the knowledge of Chriſt) were admitted to that ordinance alſo. If the Law allowed of this Gen. 17. ver. 12, 13. much more doth the Goſpel ſo, which inlargeth the priveledges of Believers in all things, and narrows them in nothing: we have been in 1600. years poſſeſſion and preſcription of Baptizing the Infants of Believing Parents; therefore we may more rationally require the Antipaedobapiſts to prove by any expreſs place of Scripture, that Children were not baptized by the Apoſtles, when they baptized whole houſholds, and Nations, (according to their Commiſſion, Mat. 28.19) but it ought not to be proved by us: we may better require their proof that, there were no Children in Lydia's & the Goaler's houſhold, or other the like Families, by ſome expreſs place of Scripture, than they ask ours. Eſpecially conſidering how the phraſe [they, and all theirs] included the little Children, Numb. 16.27, 33. and why not [he and all his] Acts 16.33. yea and Lydia and her houſe were baptized, Acts 16.15. which the Syriack reads [She and her Children] &c, a non dicto ad non factum non valet Conſequentia, becauſe 'tis never ſaid ſo, we may not ſay, it was never done ſo, we are not told of any one Woman that ever received the Lord's Supper, yet none doubts, but many women did receive it, &c.
The ſixth Remark is; Know'n faithfulneſs is the beſt ground of Union and Communion both Civil and Sacred, [If ye have judged me faithful] ſaith Lydia, come into my houſe, v. 15. not unleſs ye Judge me ſo. Upon no other account doth ſhe deſire it, for Hypocrites are the botches of all Societies: Here was no long time for Tryal of her faithfulneſs, but all this was done, and ſhe baptized (for ought appearing to the contrary) while they were together at this private meeting from whence it may be obſerved, what kind of believing gave admiſſion to Baptiſm unto believers and to their houſholds in that day. Indeed ſhe did demonſtrate it in this, that ſhe conſtrained them with all Amicable violence to her Houſe, as the Diſciples did Chriſt, Luke 24.29.
The Remarks upon the latter Action of Paul at Philippi (namely his caſting out a Spirit of Divination) do follow.
And firſt, This Damoſel was undoubtedly poſſeſſed with the Devil, by whoſe Inſpiration ſhe foretold future things to thoſe that asked her. N.B. This Pythonick Spirit was ſo call'd from Pythius an Epithet of Apollo, who was wont to give anſwers to them that inquired at his Diabolical Oracles in Delphos, &c. Pytho comes from the Hebrew word Pathan, which ſignifies a Serpent, for the Hebrews had their Divinations in old time from Serpents, and Pythius Apollo (whom the Hebrews call Ob and Abaddon, Rev. 9.11. and Deut. 18.11. and 1 Sam. 28.7.) was firſt worſhipped in Greece under the form of that Serpent which deceived our firſt Parents.
N.B. The Septuagint bible calls ſuch as were poſſeſſed with this Divining Devil (as the Witch of Endor that deceived Saul, &c.) foreign becauſe the Devil ſpake out of their bellys, for which cauſe alſo the Hebrews call them Oboth or Bottles; becauſe the Bellys of thoſe Women (who were thus made Uſe of by the Devil) were ſwelled up as big as Bottles, ſuch an one was this Damoſel.
The ſecond Remark is; The Devil in this Damoſel indeavours to distract thoſe Diſciples of Christ, as they went to prayer, verſe 16. that is, as they went towards the place where their publick prayers were uſually made, this Spirit of Satan met them ſometimes in the face, and followed them at other times behind their backs crying after them, and this the Devil did many days, verſe 16.17, 18. N.B. And tho' he did only teſtifie the truth in his out-cries, yet was it done for Diveliſh ends, either (1.) To draw men on to believe him in other things counterfeiting himſelf an Angel of Light, 2 Cor. 11.14. or a Divine Spirit who praiſed the True Servants of the Lord, and ſpake the truth at this time. (2.) To puff up Paul with Pride by his flattering him with thoſe loud and frequent Acclamations, whereby he would have tickled him into the ſin of vain glory. (3.) Or at the leaſt, to make his own peace with Paul, who he foreſaw would caſt him forth; Thus is Satan willing to compound with thoſe, whom he is not able to conquer. Bernard ſaith well, Satan, et ſi ſemel videatur verax, millies eſt mendax, et ſemper fallax, If Satan ſpeak truth but once, he will lye often for it, and is always deceitful in ſpeaking true or falſe.
When he ſpeaketh a lye, he ſpeaketh of his own, John 8.44. but here he ſpake the truth (as he did Mark 1.25. not to honour, but to blacken Chriſt) that he might both diſcompoſe the Apoſtles, and make their Auditors jealous of the truth of that which ſo impure a spirit profeſſed: Laudari ab illaudato non est lans, ſaith Seneca: Good words from an evil mouth are not praiſe but diſpraiſe. An evil Spirit (or evil man) diſſembling to be good, is then worſt of all, &c. ſimulata pietas eſt Duplex iniquitas; Diſſembl'd piety is double iniquity: Some there be among men (not unlike this evil Spirit) who will ſometime do good in appearance but it is that they may the better do miſchief in Reality, as Phil. 1.18. with 15.16, 17. yet all is over-ruled for the Goſpels furtherance, v. 12.
The third Remark is; As our Lord had refuſed the Teſtimony of the Devil concerning himſelf, not accepting of good words from ſo bad a mouth, but muzzl'd it up, Mark 1.25. and ſuffered not the Devils to ſpeak, verſe 34. So Paul was grieved here, verſe 18. Eeither (1.) For the Damſel's ſake, who could not but ſuffer much by being poſſeſſed with this evil ſpirit: Or (2.) For the ſake of thoſe who were ſeduced by the Devil in the Damſel, &c. Or (3.) He was grieved moſtly to hear the Father of Lyes ſpeak ſo much and ſo oft one and the ſame thing (to their great diſturbance) though it was matter of truth, becauſe every thing this grand Lyar ſpeaketh is rendred ſuſpicious even from the Speaker himſelf: And as it is an uſual and cuſtomary puniſhment put upon common Lyars among men, that they are not believed, no not when they ſpeak the truth; ſo Paul well knew that the Devil never ſpeaks truth, but with a deviliſh deſign to deceive others by that truth which he ſpeaketh: Therefore did Paul not only Reject the Teſtimony of this Lying Spirit (that he might openly declare him to be the Father of Lyes, and that he might Interdict all Saints from holding any kind of Commerce with the Devil) but alſo did Eject him out of this Deluded Damſel, ſaying, [I command thee in the name of Jeſus Chriſt to come out of her] verſe 18. and he came out the ſame hour. So far was Paul from taking any Joy in ſuch a Teſtimony of truth from that Lying Spirit, that it grieved him ſo much, as no Allay could be had of his great grief without Diſpoſſeſſing the Devil, which he effected in the Name, and by the Authority of his Lord our Saviour, who had impowered his Apoſtles to caſt out Devils in the Name of Chriſt, Mark 16.17. Theſe words Paul uttered … the motion of the Holy Spirit upon him, who informed him of the dangerous effects of Satan's increaſing rage (as he felt after) and alſo aſſured him of power from on high to caſt out this daring devil according to Chriſt's promiſe.
This latter Action of Paul at Philippi did ſoon involve him into a ſtate of Paſſion and ſuffering, for when the Damſel's Maſters ſaw their gain was gone out with the Devil out of the Damſel (as if both had gone forth together according to the ſenſe of the word foreign in verſe 19.2) They preſently raiſe up an hot perſecution againſt Paul, &c: This introduceth the ſecond general concern of Paul and his Aſſociates at this City, namely, their paſſion and ſuffering, wherein thoſe parts fall under a ſeveral conſideration, as followeth,
(1.) Their danger.
And (2ly.) Their deliverance: In their danger are conſiderable, 1. Their Accuſers, both who they were, before whom, and of what they did accuſe them, verſe 19.20, 21. And 2 The uſage of the accuſed, tho' they were innocent, yet without convicting them of any crime, they are both beaten with many ſtripes, and caſt into cloſe priſon, and the Jaylor is commanded to keep them in the ſtraiteſt cuſtody, verſe 22.23. So that he thruſt them into the inner priſon, and made Paul and Silas's feet faſt in the Stocks, verſe 24.
But (2.) Their deliverance is deſcribed with Graphical and Beautiful Ornaments; The principal parts whereof are two, Firſt, Their freedom from the Jayl. And ſecondly the Converſion of the Jayler: and both theſe are beautified with many adorning circumſtances: Firſt their freedom from the Jayl, is ſet off in comely colours, as it is demonſtrated to be both by a Divine hand, and by humane helps ſubordinate thereunto: Firſt, In the Divine aſſiſtance we find it Illuſtrated both by the time when it was done, to wit, at midnight as Paul and Silas were praying and ſinging praiſes to God, verſe 25. and by the means and manner whereby, namely, by an Earthquake, &c. verſe 26. And ſecondly, In the humane help (over-ruled by the Divine hand) we have this account, that it was done by a decree of the City-Magiſtrates delivered to Paul by their Sergeants, verſe 35. and preſſed upon them by the ſtartled Jaylor, verſe 36. but was both refuſed and renounced by the priſoners becauſe of the notorious injury done to them, verſe 37. This refuſal of their diſmiſſion clandeſtinely doth alſo ſtartle the Magiſtrates, that they had been ſo injurious to free men of Rome (which was looked upon as a great crime) inſomuch that they came in perſon to the priſon, and being conſcious to themſelves that they had done what they could not juſtifie, verſe. 38. They prayed the Priſoners to Pardon them, and deſired them to depart, &c. verſe 39.
The ſecond part, namely, The Converſion of the Jaylor is marvelouſly amplified by Antecedents, Concomitants, and Conſequences thereof:
(1st.) The Antecedents was the Jaylers intention to murther himſelf, verſe 27. but prevented by Paul, verſe 28.
(2ly.) The Concomitants were, 1. His Repentance teſtified by his fear and trembling wherein he acknowledged his ſin, and begged pardon of the priſoners, v. 30. And (2.) His Faith in believing the Goſpel, ver. 31.32.
And (3.) The Conſequents were the kindly Fruits of his New Obedience, verſe 33, 34.
The Remarks from thoſe famous paſſages do follow. Firſt, From their danger there.
The firſt Remark is; Where gain is gone, there is frequently laid the foundation of Perſecution, as here, and in, Acts 19.24, 25. The gain of making Silver Shrines for Diana's Temple ſtirred up Demetrius, &c. to make an hideous uproar againſt the Apoſtles who cryed down that abominable worſhip: but more of that after when we come to that place. N. B. 'Tis probable this Divining Damſel was a Servant or Slave to many Maſters who had all a ſhare (leſs or more) in the conſiderable profit of her advantagious Art: for each perſon that was over curiouſly inquiſitive to have their fortunes told them (according to their blind Heatheniſh Superſtition) came to this Damſel with the Reward of Divination in their hand, as they did to Baloam, Numb. 22.7. Now when the Divining Devil (whereby things to come were foretold) was caſt out of the Damſel, their Gainful Trade was ſpoiled, and then the diſpoſſeſſed Devil was willing to be entertained and to take poſſeſsion of the hearts of the diſappointed Maſters, whoſe godlineſs was only their gain, their gain and their godlineſs were gone both away together They counted all Fiſh that came to their net, ſo at laſt they caught the Devil and all: The Devil of diſcontent filled their hearts from corner to corner, and inraged them a gainſt the Apoſtles (who had diſpoſſeſſed their Gainful Devil) whom they apprehended and hurryedaway to the Civil Magiſtrates of the City, and there accuſe them (as is the frequent lot of all faithful preachers) to be a ſort of Trouble Towns, and ſuch as could not be tolerated, verſe 19, 20, 21. N.B. Thus the Devil in thoſe couetous Caitiffs had nothing ſo much ingenuity, as that Devil in the Damſel, who applauded thoſe Apoſtles for being the Servants of the moſt high God, verſe 17. but now the tune is turned, and the truth of the Goſpel (Satan would be no longer a flattering Devil) muſt now be declaimed againſt as intolerably troubleſome becauſe it deſtroyed his Kingdom. N B. This was the Old Calumny in Ahab againſt Elijah, 1 Kings 18.17, &c. nor did thoſe outraigious perſecutors paſs by that old and ordinary wile of the Devil in all ages, in ſetting up the Placits and Precepts of men in oppoſition againſt the Inſtiſtitutions and appointments of the great God: Chriſt's Apoſtles are here proceeded againſt as Innouators in Religion and as Jews, whoſe names are odious to the world, eſpecially to the Romans in this place.
The ſecond Remark is; Generality and Unanimity alone cannot ſufficiently Authorize Opinions or practices, as the Romaniſts do aſſert. Here was the profane powers and the rude Rabble concurring together to perſecute the Apoſtles of Chriſt.
N.B. The Multitude and the Magiſtrates joyn iſſue, tear of their Clothes, not only to diſgrace them the more, but alſo ſtripps them in order to ſtripe them upon their naked bodies; and when they had ſtriped them abundantly to the ſatisfaction of their outrage, they caſt them into priſon, and as if the inner priſon had not been ſtrong enough to ſecure them; they made not only their feet faſt in the Stocks, but their necks alſo in the Pillory (as the word here ſignifies) foreign they put a Wooden ruff about their necks, Acts 16. v. 22, 23, 24. now all this Unity and Unanimity in thoſe miſchievous Actings both of the powers and of the people againſt the Apoſtles cannot be call'd Concord but a Conſpiracy againſt Chriſt, like that of Herod and Pilate's Concurring to Crucifie Chriſt.
The third Remark is; No place can be improper, no time can be unſeaſonable for praying to God and for praiſing of God.
N.B. Here Paul and Silas prayed to God in a priſon, and ſang Praiſes to him alſo, and that at midnight, verſe 25. yea their Prayers and Praiſes were both acceptable to God, and praevalent with God. Oh how ſoon were they anſwered with the ſigns of God's audience and his comforting preſence! [and ſuddenly there was an Earthquake] verſe 26. ſo nigh is God to all that call upon him, Pſal 34.17. and 145.18. The ſighing of his priſoners come before him, and he can at his leiſure and pleaſure deliver thoſe that are appointed to dye. Pſ. 79.11.
N.B. Satan's deſign here was to make Paul and Silas blaſpheme by the grievouſneſs of their ſufferings, and to deſert their Apoſtolical Office, or at leaſt to call into queſtion their cauſe and calling into Europe at this time, as proving ſo Inauſpicious and Unfortunate to them: but on the contrary, God's comforting preſence with them in this comfortleſs confinement, converts their Priſon into a Pallace, yea into a Paradice, ſo that they teſtified the confidence they had both in a good cauſe, and in a good conſcience by their ſinging praiſes to God, and ſo loud that their fellow-priſoners (who knew not God) heard them: This they did not as the Phariſees do, only to be heard by others, but becauſe they rejoyced that they were accounted worthy to ſuffer for Chriſt's Name, Acts ch. 5. ver. 41. and the more they were afflicted, the more they rejoyced, and praiſed the Lord (without any Phariſaical Ambition after the praiſes of men) giving thanks unto God for all things, Eph. 5.20. and being aſſured that theſe very things they ſuffered God would over-rule for good, Rom. 8.28. So that there is nothing more vain than violence againſt the truth, quae floreſcit Ʋulnere, the more men labour to ſuppreſs it, the more it ſhineth. &c.
(2ly.) Upon their deliverance theſe Remarks ariſe.
The first is; Behold how great is the power of faithful and fervent Prayer! Luther ſaith, it hath a kind of an Omnipotency, it hath had a command over all the four Elements in Moſes and Elijah: It hath ſhaken the Heavens and the Earth. The Prayers of thoſe two Priſoners (together with their praiſes) brought an Earthquake, verſe 26. which was a Token that God had heard their cries and was come down to deliver them (as Exod. 3. 7.8.) by his power out of their Impriſonment, hereby God aſſured them that their prayer was ſoon anſwered and the time of his delivering them was fully come. N.B. God could without an Earthquake have delivered them, as he had done Peter, Acts 12.10. yet to make a more manifeſt Demonſtration, that their deliverance was no force or artifice of their own, but done by a divine power, therefore did he ſend this Earthquake, ſuch as uſually be fore-runners of ſome eminent Matters, as Matth 28.2, &c. hereby [the foundations of the priſon were ſhaken, and immediately all the doors were opened, (as Acts 5.19. and 12.7, 9.) and every ones bands were looſed] not only thoſe of the praying priſoners (Paul and Silas's) but alſo thoſe chains upon all their other fellow-priſoners, that the Apoſtles and others might know, N.B That as the bodies of thoſe men were ſet at liberty from their bonds by the Lord for the ſake of his praying priſoners; ſo the Souls of thoſe men and of many others ſhould be freed by the Apoſtles Miniſtry from the bonds of iniquity Acts 8.23 N.B. How all their bands came to be looſed, is uncertain whether it were done by the force of the Earthquake, or by the inviſible Operation of ſome Created Angel (as Peter's was, Acts 12.7.) or it was done immediately by God himſelf, is not Recorded.
The ſecond Remark is; How miſerable are the Reſolutions and Conſolations of the Unregenerate when a day of distreſs doth ſuddenly ſurprize them! This Jaylour was ſo ſhaken and ſo awakened out of his ſleep by this Earthquake, that it wrought an Heart-quake within himſelf and herein he (ſilly Soul) could propound no relief nor comfort to his quakeing conſcience, but by killing himſelf, verſe 27. for fear of ſuffering a more cruel death, becauſe all Jaylors who ſuffer Priſoners to eſcape, were to ſuffer the ſame Puniſhments that the Priſoners were thought to have deſerved.
N.B. Now had not this poor blind Heathen been altogether unacquainted with the power and providence of God that wrought all theſe wonders, he might have thought it ridiculous to ſay that the Priſon-doors opened themſelves, & that the Priſoners bands did fall off of themſelves, &c. His Self-murder had been Miſerable Comfort to have ended a Temporal Trouble, and to have begun his Eternal Torment thereby.
The third Remark is; The Servants of God are nothing ſo ſolicitous for their own lives and liberties, as for the Propogation of the Goſpel, and the Salvation of other Mens Souls.
N.B. As it is here, the Apoſtles might have been ſilent, and ſuffered the Jaylor to have ſlain himſelf in this deſperate Agony, whereof God (who wrought this miracle for the Jaylor's Salvation and not his Deſtruction) might inform his impriſoned ſervants in that midnight darkneſs, therefore they cryed out to him [Do thy ſelf no harm, for we are all here] verſe 28. N.B. The other Priſoners were probably ſo amazed with the Earthquake, that they might neither mind that the doors were opened, or that their own chains were looſed, nor know any thing of thoſe deſperate attempts of the Jaylor towards his ſelf murder, & therefore their ſilence and ſitting ſtill in their priſonſtate need not be wondered at: But Paul and Silas underſtood all theſe things, and as they might have been ſilent, ſo they might have made their eſcape. N.B. Nor was this their not ſtarting or ſtirring any tempting of God, nor a loſing the benefit of the miracle by their ſtaying ſtill in the Stocks, becauſe the main end of all this, which was done, was that God might vindicate and magnifie that Goſpel-Doctrine (which they had preached, and which the Philippians had vilifyed) and that this Jaylor and his Family might be ſaved.
The fourth Remark is; Affliction, when Sanctified, hath a marvelous Subſerviency for promoting the Salvation of the Soul. N. B. The Earthquake (as before) had wrought an Heart-quake in this Keeper of the Priſon, and ſo it had done in his Maſters the Magiſtrates, but not to ſo gracious and effectual an operation upon them, as upon him: 'Tis ſaid [when it was day, the Magiſtrates ſent their Mace-bearer, ſaying, Let theſe Men go] verſe 35. Whereunto there is in one Ancient Coppy this Addition [The Magiſtrates met in the Market place next morning, and calling to mind the Earthquake in the night, they feared, and ſent their Sergeants to diſmiſs the Priſoners] as above: No doubt, but the Earthquake, being general, did affright them as well as their Jaylor, and did ſhake the foundations of all their perſecuting rage, as well as of their priſon: and made them tremble, &c. Beſides, their Conſciences might be the more terrified for their ſtripeing Strangers without any legal Tryal, or form of Law, &c.
N.B. Yet all this horrour and terrour had not ſuch a ſaving work upon their hearts, as upon the Jaylor's, becauſe not ſo Sanctified to them as to him, for that trouble which is not Sanctified to the Soul is like the HAMMER beating upon cold IRON, it makes no impreſſion: Thus all the ten Plagues of Aegypt, being unſanctified, did but harden Pharaoh the more, Exod. 7.3, &c.
The fifth Remark is; Real and true Converſion worketh a wonderful change even in the worſt of Perſons: No doubt but this ſame Jaylor was one of the worſt ſort of Mankind, one that had been imployed in the Devil's Drudgery in beating, impriſoning and Stocking the Lord's Servants.
N.B. But behold what a change is wrought in him in an inſtant! He that a little before had dealt ſo cruelly with Paul and Silas, and did deſpiſe whatever they ſaid to him as well as their perſons, &c. Now comes he trembling in to them, falls at thoſe feet which he had lately faſtened in the Stocks, and crys [Sirs, what ſhall I do to be ſaved?] verſe 29, 30, &c. Now this poor blind Heathen is become mindful of his future eſtate, and is made docible to the Doctrine of life and Salvation; yea, and together with his civil Veneration towards his Priſoners, he brought them forth of priſon into his own apartments, treated them kindly, and heard them Attentively and believingly while they preached to him and to his Family the Goſpel of Chriſt.
N.B. Oh what a wonderful Cataſtrophe and Concluſion had this Confinement and cruel uſage of the Apoſtles! not only this rude Jaylor, became a new Creature, was baptized & all his houſe, & for a demonſtration of the truth of his Converſion he waſhed now thoſe very wounds of the Apoſtles which himſelf had made upon their bodies with his ſtripes upon them: but alſo their fellow-priſoners became here the Lord's Freemen (ſo happy were they in ſuch bleſſed Company) and the Magiſtrates courted them to be gone, verſe 31, 32, 33, to the end.
This leads to the ſecond part, namely, to their deliverance from their Danger by a peaceable diſmiſſion, &c. verſe 35, 36, 37, 38, 39, and 40. upon which we have theſe Remarks;
The firſt is; Thoſe that have the true fear of God, and faith in Chriſt, will rather obey God in being charitable, than ſuch Men or Magiſtrates as command them to be cruel to God's Servants.
N.B. This ſtrange change was in one night wrought upon this Jaylor (whoſe name was Stephanas, as is gathered from 1 Cor. 1.16. and 16.15, 17.) that he regards not now his Governours charge (of keeping his priſoners cloſe, and carrying cruelly to them) but frees them out of the Stocks and Pillory, brings them out of the low Dungeon into his own Houſe, ſets meat before them (a mercy needful enough to faſting Priſoners) and rejoyced in all acts of Humanity of him to them, and of Divinity from them unto him, yea and was glad to tell them the Tidings that the Magiſtrates had ſent an Order for their fuller releaſe, requiring no Fees for himſelf, but was willing to diſmiſs them with his prayers and bleſſing to their Miniſtry: upon this News he told them of this New Mercy.
The ſecond Remark is; Tho' we may not return Evil for Evil, yet we may uſe all lawful means for redreſſing and removing our own grievances, as the Apoſtles did here: who though they were as innocent as Doves, yet (with Chriſt's own allowance) they might be as wiſe as Serpents.
N.B. Paul here ſtands upon his juſt priviledge, and would not be content with a ſneaking Clandeſtine Diſmiſſion, after ſuch a publick and Ignominous puniſhment was impoſed upon them only for preaching the Goſpel, and caſting out the Divining Devil, and that [Indictâ cauſâ] without a fair hearing, eſpecially againſt the Roman priviledges wherewith they were Infranchized: This was Paul's plea here and elſewhere, Acts 22. verſe 25. pleading that he was a Roman, this was not a lye, N.B. For tho' he was not born in Rome, but was a Jew born in Tarſus, yet becauſe Tarſus did ſtick cloſe to Julius Caeſar in the Civil Wars, and afterwards to Octavius, it was therefore Infranchized with all the priviledges of the City of Rome, whoſe Freemen by their Valerian Law might not be bound, and by their Sempronian Law might not be beaten (and leaſt of all, uncondemned) without the conſent of the Romans. N.B. This the Apoſtle pleaded, not ſo much for his own ſake, as for the Goſpel's, leaſt it ſhould be contemned with their perſon, and had not Paul's plea been Authentick herein, it would have been more deſpiſed.
The Magiſtrates of Philippi (who were now under the Roman powers) knew this plea to be true, and feared an after reckoning for this Treaſon in abuſing a Roman Citizen, (as Seneca calls Paul in one of his Epiſtles to him) therefore they cry peccavi, and in perſon, beſought them to be gone, God thus over-ruling their fear for his Servants deliverance.
The third Remark is; The Apoſtles thus marvellouſly brought out of priſon by the ſame hands which put them in, went into the houſe of Lydia (who being converted, verſe 14. could not but be much comforted and confirmed in the Faith by this their marvelous deliverance) and convened the Brethren to confirm and comfort them alſo againſt preſent and future Tribulation; exhorting them to prepare for it, to ſubmit to God in it, and to pray for a Sanctified improvement of it; Then they departed from the City, as the Magiſtrates had requeſted for their own ſafety, leaſt the rude Rabble ſhould again ruſh in upon them with more rage and madneſs.
N.B. Though Paul for this time peaceably departed from Philippi (being over-awed by its Armed powers and people) and ordained now no Miniſters over that Church till his return thither again (as was his courſe and cuſtom he uſed in other Churches, Acts 14.23.) yet this time was the laying of the foundation of that Eminent Church there, to which he wrote his Epiſtle, wherein he acknowledgeth as many Tokens of love received from them, as from any other Church he planted; and wherein alſo he mentions many Fellow-labourers, that he had there in the Goſpel, both men and women, Phil. 4.3. all aſſiſting him with their private inſtructions to perſuade their Relations and Acquaintance touching their Imbracing of the Goſpel: and it was to this Church that he made ſo many viſits afterwards to compleat them.