A Complete History and Mystery of the Old and New Testament, Part 2 · Chapter 19
CHAP. XIX. Paul at Epheſus.
NOW come we to Paul's ſixth and laſt Station before his return to Jeruſalem (in his Journey to which City he did viſit many places as he returned thither, as the ſequel will ſhow) which was at Epheſus, Acts 19.1. The Metropolis of the Leſſer Aſia, where he made a long ſtay (about the ſpace of three years, verſe 10. and verſe 22. in Aſia, that is in Epheſus, he ſtayed ſtill after the former two years) which commendeth Paul's great diligence for the planting of the Goſpel. 'Tis expreſly ſaid [by the ſpace of three years,] Acts 20.31. Here was that admirable door which (he ſaith) was opened for him, 1 Cor. 16.9. and here it was that the famous Church (which he wrote his Epiſtles to afterwards) was gathered, and likewiſe, John wrote another to it from the mouth of Chriſt, Rev. 2.1, 2, &c. and here Paul fought with Beaſts after the manner of men, 1 Cor. 15.32.
N.B. Paul's Station at Epheſus preſents to our proſpect two principal parts. (Firſt,) What he did there. And (ſecondly,) What he ſuffered there.
As to the firſt, namely, his Doings, theſe may be conſidered either in a private or in a publick reſpect. His Private actings there were twofold. 1. His examining the believers (he found in that place) about the gifts of the Holy Ghoſt, &c. ver. 2, 3; 4, with 5, 6, and 7. 2. His determining with himſelf to return unto Jeruſalem, verſe 21. giving notice of this his purpoſe to the Neighbouring Churches, verſe 22. by Timothy, &c. N.B. Then his Publick Actings there were twofold. (1.) His Preaching the Goſpel. And (2.) His working Miracles there. (1.) He preached, which is expreſſed in the Circumſtances. 1. Of place, this is twofold 1. In the Jews Synagogue, verſe 8. Then 2. In the School of Tyrannus a Teacher of the Law, Reading Law-Lectures there, verſe 9. And 2. Of time, which was about the ſpace of two years, verſe 10. And 2. His working-miracles, this is amplified and Illuſtrated by a diſtribution of the whole into parts, verſe 11.12. that the power of Chriſt might be more clearly manifeſted in him.
N.B. Then Paul's ſufferings for ſuch good doings in this place are next ſpecified and reducible to two heads. 1. What oppoſition the Jewiſh Jugglers made againſt Paul's Miniſtry and Miracles, verſe 13. but the Devil in the poſſeſſed prevailed againſt the Devil in them, v. 14, 15, 16. and when it was obſerved how God over-ſhot the Devil in his own bow, this produced the wonderful effects. (1.) Of Confeſſion of Sins, Verſe 17, 18. And (2.) Of Amendment of Manners and Reformation of life, verſe 19. in burning their books which taught Magick, Astrology, and charming of love, &c. Then 2. What from the Silver-Smiths of the City who made Shrines for Diana, whoſe Captain in that uproar againſt Paul was Demetrius, verſe 24. who by a Starched Oration ſtirred up all the Rabble into Sedition, and to the apprehending of Paul's Parteners, and puting the whole City in to a Confuſion, verſe 25, 26, 27, 28, 29. with 32, 34. yet was all this Stir huſhed by the wiſdom of the Town-Clark (which was indeavoured by Paul himſelf, but was hindered by his Friends, verſe 30, 31.) at laſt effectually, v. 35, to the end.
Thoſe many heads of Reſolves afford many famous Remarks.
The firſt Remark is; 'Tis a Tranſcendent Mercy of God to any Church of Chriſt, that in the abſence of one powerful Preacher, they are well provided with another.
N.B. This was God's mercy to the Church of Corinth that when Paul had planted a famous Church there, and was called away by the Spirit of God to go into Epheſus, he left behind him ſuch an able inſtrument as Apollos was to water his new plantation, Acts 19.1. The Ability of Apollos (whom ſome think to be the ſame with Apelles, Rom. 16.10.) is expreſſed, Acts 18.24. where he is deſcribed;
1. By his Name and Nation (he was an Alexandrian-Jew) by his Eloquence (he was a Rational, Prudent, and Learned man) and by his profound knowledge in the Sacred Scriptures, he was a mighty Scripture-man, both apt to teach the truth and able to maintain it.
2. He is deſcribed by his Teachers, Aquila and Priſcilla, who in private diſcourſe contributed much to Apollos's further and fuller Inſtruction, for tho' he was a man fervent in Spirit (Improving to the utmoſt all thoſe aforeſaid Qualifications) and taught diligently the things of the Lord in the Jews Synagogue, yet knew he only the baptiſm of John (who Baptized with water only, but could not Baptize with the Holy Ghoſt, Matth 3.11. N.B. Or the Doctrine of John who was a Preacher of Repentance and of Faith in Chriſt (the Lamb of God he pointed at) whoſe Baptiſm and Belief was the ſame with the Apoſtles afterwards (for he baptized them and their Maſter too) only after Chriſt's Aſcenſion they received extraordinary Gifts, Acts 2.4. and knew many truths, more fully, which had not been Revealed in the baptiſt's times. N.B. And herein thoſe two Tent-makers inſtructed Apollos, not that they turned publick preachers (for Paul ſaith. 'Tis not lawful for a woman to Teach, that is, Publickly, 1 Tim. 2. v. 11, 12.) but Aquila and Priſcilla having had ſo much Converſe with Paul, they were the more able in private conference to inform Apollos better than yet he knew, with that knowledge they had learned from the Apoſtle.
N.B. And tho' Apollos was very skilful in the words of Scripture, to expound them, and had an excellent Elocution wherewith to expreſs well his Expoſition, yet was he not puffed up herewith, but condeſcends to be Catechized by theſe tent-makers (an humble man can be content to learn from the meaneſt, even a little Child ſhall lead him, Iſa. 11.6.) now he who had taught diligently according to the beſt skill he had attained before, became far more accompliſhed to convince the Jews that the Meſſiah, who was ſent from God, was the Saviour of the World: and this he did both in Corinth (which was in Achaia ſupplying Paul's abſenſe) and in Epheſus alſo, Acts 18.25, 26, 27, 28. Confuting gain-ſayers, and Confirming ſuch as believed through grace.
The ſecond Remark is; The foundation of this Church at Epheſus was laid, and thoſe twelve members, ver. 7. were admitted into Church-Order by examination: Paul asks them [have ye received the Holy Ghoſt?] Acts 19.1, 2.
This Queſtion was de primor diis Eccleſiae, concerning its firſt Conſtitution, for as yet theſe Diſciples were not come up into any Eccleſiaſtick form or Diſcipline. So that the Apoſtle asks them how they were grounded, &c. that it might appear they were Divinely called to become the foundation of that Church: They Anſwer [we have not ſo much as heard whether there be an Holy Ghoſt.] that is, of the extraordinary Gifts thereof, ſuch as were, Prophecy, Tongues, &c. for it was the common opinion of the Jewiſh nation, that after Malachi the Holy Goſpel departed from Iſrael, and thoſe Diſciples profeſs they had never yet heard of his reſtoring: nor is it probable that thoſe inſtructed and Baptized (as they anſwer to Paul's ſecond Queſtion, v. 3.) ſhould be ignorant of the Eſſence or Perſon of the Holy Ghoſt, becauſe the baptiſt (who had Baptized them) had ſeen him deſcend upon our Saviour like a dove, Mat. 3.16. Mark 1.10. and Luke 3.22. and the ſame John had ſpoke to all (he baptized) that Chriſt would baptize them with the Holy Ghoſt, and with fire, John 1.32, 33. N.B. Paul hereupon inſtructs them aright, that the Baptiſm of John & of Chriſt were the ſame, for the Baptiſt bid thoſe he baptized to believe on him who ſhould come after him, v 4. otherwiſe Chriſt himſelf and his Apoſtles (all which were baptized by the Baptiſt) had not the right Goſpel-baptiſm, if there were not the ſame ſign, and the ſame thing ſignified in both, and the difference betwixt them was only Circumſtantial: nor doth it appear that Paul did Rebaptize thoſe Diſciples.
N.B. For (1.) 'Tis only ſaid, that he laid his hands upon them, &c. verſe 6.
(2.) Theſe twelve Epheſians are not named among thoſe whom Paul Baptized, 1 Cor. ver. 1, 14.
(3.) Theſe twelve had the ſame baptiſm of John which Christ and his twelve Apoſtles had, yet none of them were Rebaptized for Chriſt himſelf baptized none, John 4.3. N.B. So did not baptize any of his Apoſtles over again.
(4.) The Baptiſm of John was not only a baptiſm of Repentance, Mat. 3.11. but it was alſo a baptiſm of Faith and of Remiſſion of Sins, Mark 1.4. N.B. And we ought not to make a diſtinction betwixt a baptiſm of Faith and a baptiſm of Repentance as if they were two.
(5.) Becauſe baptiſm is an Ordinance of Regeneration or new birth; as we can be but once born in the fleſh, ſo, nor can we be but once born in the Spirit; So but once baptized.
The third Remark is; As the Sun of the Firmament, ſo doth the Son of Righteouſneſs harden ſome as well as ſoften others. 'Tis ſaid [when divers were hardened] ver. 9. As Chriſt himſelf was foretold to be for the falling, as well as the riſing of many▪ Luke 2.34. Iſa. 8.14 1 Pet. 2.8, &c. So the Doctrine of the Goſpel becomes (by the tranſcendent excellency of it) the Savour of death to ſome, as well as the Savour of Life to others, 2 Cor. 2.16. Thus the heat of a Summer Sun-ſhine draweth out a filthy Stench out of Dunghills, as well as moſt Fragrant Smells out of Mountains of Spices: and thus the Sun-ſhine of the Goſpel doth harden thoſe Unbelievers whom it ſoftens-not.
N.B. We may not think that thoſe twelve believers which were ſoftened by it were again baptized for the Reaſons aforeſaid, but it was rather the renewing of thoſe Diſciples (in their fuller manifeſtations of the myſteries of the Goſpel they now received) than any renewing of their baptiſm unto them, for the words [when they heard this, &c.] verſe 5. Relate not unto the words of Paul, but unto their hearing of John's Doctrine of Repentance, when they were baptized by him. But we find Paul doing no other to them.
Then (1.) He Catechizeth them, verſe 4.
(2.) Laid his hands upon them, ver. 6. whereby they Received extraordinary Gifts: So that they took no other Baptiſm, but that of John which now they began to entertain and apply it to the Right intent: Unleſs we will ſay that they were before Baptized by ſome of John's Diſciples into John's, and not into Jeſus's Name (as Piſcator ſaith) for John had ſome ſuch Zealots as miſtook him for the Meſſiah, John 3.26. &c. So; they being before baptzied in a wrong name (which is not our caſe) were Rebaptized.
As for thoſe that were hardened: beſides that Natural hardneſs of heart which they had before Paul preached to them, there is added here an Habitual hardneſs, which was increaſed both by their reſiſting actually the impreſſions of God's word, and by permitting it paſſively to paſs by them without any amendment of mind or manners thereby: and to both theſe is Superadded a Judiciary Hardneſs: God making their Sin to become their puniſhment. They were given up to their own hardneſs, inſomuch that they ſpeak evil of that way, which ſhould have reduced them from Damnation, and directed them to life and Salvation, &c.
The fourth Remark is; Such places of the publick Worſhip of God, where nothing but contradiction to the pure Chriſtian Doctrine can be met with, &c. may be lawfully withdrawn from. Thus the Apoſtle here ſeparated himſelf & the Diſciples from the Jews Synagogue (where he had preached three Months) becauſe he met only with contradiction of his Goſpel-Doctrine, and blaſphemy againſt his dear Redeemer, Acts 19.8, 9. he departed from thence, and preached in a private meeting-place, where he met not with any ſuch Notorious diſturbances (though ſome did Dogg him thither with whom he diſputed) and therefore he continued there diſcharging his Apoſtolical duty for the ſpace of two years, verſe 10. in which time he had an effectual Door opened to him, 1 Cor. 16.19. N.B. This private Meeting-place is call'd the School of one Tyrannus, whom ſome take to be a publick Teacher of Philoſophy, converted by Paul, or (as others ſay) he was ſome private expounder of Moſes's Law among the ſcattered Jews, who had not only publick Schools wherein their conſiſtorys did meet, but alſo private places (ſuch as this School was) wherein their Law was taught.
N.B. In one antient Coppy it is here added, that Paul taught in this School-houſe [from the fifth to the Tenth hour] which ſhews what a foreign an Iron ſides, or indefatigable Preacher Paul was, to be able to hold out for five hours together in holding forth the Myſteries of Chriſt in the Goſpel. So he likewiſe [continued his Speech until midnight] Acts 20.7. a long Sermon indeed, at leaſt, it would be thought ſo now among ſuch ſhort ones in Zeal we are, what was ſaid of Julius Saliger, may be better ſaid of bleſſed Paul that he had a Golden wit (even Goſpel-gifts and graces) in an Iron Robuſt Body though he was but a little man in Sature, &c. N.B. Nor doth this Separation of Paul's warrant all or any Separations, but only in proportionable caſes to that of this which are reducible to two heads. (1.) Where there is a deficiency in Fundamentals.
And (2.) In caſe of Scandal, when Nations are drunk with the Cup of Babyloniſh Fornications, then the Lord calls from Heaven on us [come out of her, my people, &c.] Revel. 17.2. and 18.4, &c. For this Reaſon Luther, Zuinglius, &c. Separated from the Romiſh Church: and when they call'd Luther an Apoſtate for it; he confeſſed it, but ſaying, he was only fal'n off from the Devil, &c. nor may we keep Company with the Incorrigible See Epheſ. 5.7, 11.2 Theſſ. 3.14. 2 Cor. 6.14, 15, 16, &c. Tit. 3.10. &c.
The fifth Remark is; Paul's Apoſtle-ſhip and Miniſtry was confirmed by his working Miracles at Epheſus, verſe 11, 12. N.B. Thoſe Miracles he wrought there were not common and ordinary or ſuch as might happen by chance, but ſpecial or ſingular, ſuch as had been wrought by Peter, Acts 5.12, 15. and ſuch as our Saviour had foretold, and promiſed, John 14.12. Inſomuch that even Handkerchiefs or Aprons, having but touched Paul's body and being brought unto the Diſeaſed, became by a Miracle the moſt Soveraign means both to cure diſeaſes, and to caſt out Devils, N.B. which were greater Works than Chriſt did for the matter, tho' not for the manner of them, becauſe Paul did not theſe things in his own name, but in Chriſt's, nor did he preach up himſelf, the Churche's Bridegroom or Husband, but her Servant for Jeſus's ſake.
N.B. God was pleaſed to put a power into thoſe improbable, unlikely and (in themſelves) Contemptible means to work miracles for two Reaſons (1.) That the power of Chriſt (whom Paul preached) might the more evidently be manifeſted therein. And (2.) That ſuch as were abſent (tho' never had ſeen Paul, nor heard him preach) might yet have an high and honourable eſtimation of, and veneration for Chriſt and his Goſpel: Theſe Miracles did magnifie, much, Paul's Miniſtry.
N.B. Nor doth this make any thing for palliating the Superſtitious uſe of Popiſh Relicts ſo much reverenced (tho cheats) by the Papiſts.
The ſixth Remark is; The Devil would gladly be God's APE: ver. 13.14. N.B. The Jewiſh Jugglers there would by all means imitate the Apoſtles in caſting out Devils, deſigning thereby (if they could have done it by their Charms effectually) to have perſuaded the people, that all the Apoſtles miracles were but Magical Exorciſms; Yet thoſe Exorciſts pretended to charm in the Name of the Lord Jeſus, as if there had been, in the bare Words and Syllables (which they propounded) a power of Miracles.
N.B. Tho' there be certainly none in them, yet the true God (being willing to be known and owned, rather than that the names of the falſe Gods ſhould be called upon) hath ſometimes put forth his power in ſuch Superſtitious Invocations, Matth. 12, 27. Tho' now to thoſe Vagrants (like our Gipſies, Vagabonds) God would not give this honour, becauſe he was now manifeſting the Majeſty and Glory of the Meſſiah, ſo would not concur with any that came not in his Authority as well as name; yet whatever had been formerly done by calling on the God of Abraham (as Joſephus Relateth ſtrange Storys thereby) 'tis abominable impiety, becauſe God's Word warrants no ſuch practice, nor gives one promiſe to act faith on in ſo doing.
The ſeventh Remark is; The Devil by Divine permiſſion hath power over thoſe that prophane the name of Chriſt (taking it in Vain againſt the 3d. Commandment) tho' they be deſcended from never ſo honourable predeceſſors, and themſelves never ſo much pretenders to a Veneration for the name of Jeſus, &c. Mention is made here (for a clear manifeſtation of this truth) That there are Seven Sons of Sceva (one that had been high Prieſt, or of the chief of thoſe 24. Courſes of Prieſts divided by David, 1 Chron. 24.4.) who became Vagabounds, wandring up and down to conjure out evil Spirits in the name of the God of Abraham (as Joſephus ſaith in his Eighth Book, &c.) merely to pick a livelihood out of that Trade, as our Jugglers do, but turned their Tone here, when they ſaw how the Apoſtle wrought miracles in the Name of Jeſus, they likewiſe adjured evil Spirits by Jeſus whom Paul preached, verſe 13, 14. N.B. This ſhould teach all Parents, eſpecially Miniſters, to uſe their utmoſt indeavours that their Children be well educated: That great High, Prieſt Pope Paul the third, thought it ſufficient to ſay of his Diſſolute and Bloody Son Farneſius [haec vitta me non commonſtratore didicit] he never learnt thoſe Debauchees of his Father. What theſe Seven Sons learnt of their Prieſtly Father the Scripture is ſilent, yet are they called here certain Vagabond Jews, and Exorcists or Conjurers, who thought to work as mighty miracles as Paul did, but the Devil proved too hard for them: Saying, [Jeſus I know (for he had deſtroyed the Devil's works, Heb. chap. 2. v. 14.) and Paul I know (for he had felt his fingers in that Meſſenger of Satan, 2 Cor. chap. 12. v. 7. and yet had thrown the Devil out of his Trenches, 2 Cor. 10.4.) but who are ye?] tho' they, to wit, Jeſus and Paul, have a Commiſſion to caſt me out, yet I know ye have no power to caſt me out too.
N.B. Here the old. Lyar ſpake truth confeſſing that he was under God's Command ſignified to him by the leaſt of God's Miniſters, v. 15. The poſſeſſed by the power of the Devil (who hath not loſt his natural, tho' he hath, his moral and Spiritual power) Ruſhes upon thoſe Exorciſts, Maſters all the ſeven, tears their Cloaths▪ wounds their bodies, and (had not God here limited the Devil) had unavoidably deſtroyed them all: However that he did thus much miſchief to thoſe who were his own Vaſſals may well be wondered at, becauſe the Devil uſually and willingly Co-operateth with▪ Conjurers and Witches (called Begnalath of the Miſtreſs of a Devil, 1 Sam. 28.7.) ſuffering himſelf to be commanded by them out of others bodies that they might confederate with him in their Souls: but here God over-ruled all and defeated the Devil in his wicked practices making all ſerve the farther advancement of the Goſpel which Paul preached.
The eigth Remark is; This Execution of Divine Vengeance wrought wonderfully for the Conviction and Converſion both of Jews and Greeks, Acts 19. ver. 17. inſomuch that many believed and came and confeſſed their ſinful Deeds, verſe 18, 19.
N.B. When theſe Sinners ſaw, that God undertook the patronage of this preacher of the Goſpel, making the Devil his Executioner upon the Sons of Sceva for prophaning the name of Christ, this did not only ſtrike them all with terrour, but alſo they, believing that God's power was above the Devil's thereby, became ſenſible of their danger in being led ſtill Captive by the Devil at his will, and would keep his Council no longer, but laid ope their ſpiritual & mutual Sores of former Diabolical Deluſions by a publick and ingenuous Confeſſion, that the Balm of the Goſpel might be the more effectually powred into them. N.B. As the fear of God's Judgments moved them to Confeſs their ſins, not privately in the ears of a Prieſt (as Papiſts do) but publickly in the hearing of all (which was ſome eaſe and cooling to their Conſciences, like giving Vent to a Veſſel ready to break, and cooling the blood by breathing a Vein, and their Confeſſion by the Mouth was made unto Salvation, Rom. 10.10.) ſo they did farther Demonſtrate the truth of their Faith and Repentance by their works, James 2.24, 26. for as an evidence of the deteſtation of their former faults and follies, they make an open Bone-fire of all their wicked Books, burning ſo many of them, as, at the loweſt eſtimation of the learned, amounted at the leaſt to eight hundred pound.
N.B. The Epheſians were much addicted to the Black Art, from thence the Antient Proverb calleth Necromancy Epheſian Learning: and the Syriack expreſſeth thoſe Curions Arts to be all Divinations by Judiciary Aſtrology, ſuch as Calculating Nativities, telling of Fortunes, and of things loſt, &c. All which are curioſitys not neceſſary for us to know, and which are no better than Diabolical Arts or rather Diveliſh cheats Impoſed upon Credulous Fools. N.B. If any ask, Why were not thoſe Books ſold for this fifty thouſand pieces of Silver, and the price of them brought unto the Apoſtles, as Acts 4.36, 37, &c? The Anſwer is, Becauſe it was looked upon like the price of a Whore, which was abomination to the Lord, and therefore it might not be offered up to him, Deut. 23. v. 17. how much more abominable were theſe books which had the Devil (as it were) bound up in them, as ſome write of Cornelius Agrippa, that his Dog had a Devil tyed to his Collar, and Parcelſus alſo (If Eraſtus bely him not) had a Devil (as his familiar) confined within the pummel of his Sword. N.B. Not a ſtone of the Whore of Babylon muſt be taken wherewith to build Zion; No, it is devoted to the fire: However this did declare thoſe Quondam Conjurers to be now become true Converts, that they thus willingly pluck out their right eye, &c. and will not retain any thing that might Decoy them back to the Devil. So mightily grew God's word, v. 20. Iſa. 55.11. and his Church hereby.
The ninth Remark is; The Halcyon-days of peace and tranquillity are but of a ſhort date to the Church and Children of God, there is no Permanency thereof, no long abiding.
N.B. This plainly appears from verſe 23. and the ſame time there aroſe no ſmall ſtir about that way, namely, the Doctrine of the Goſpel, which had even now ſo powerfully prevailed with a mighty and irreſiſtible torrent over all oppoſitions both of Men and Devils, the word had ſuch a free courſe (all obſtructions and Remoras were removed out of its way) that it was glorified of all, 2 Theſſ. 3.2. and it became ſuch a ſucceſful ſeed in this Soile of Epheſus, that it had a mighty Increaſe, ver. 20. Caſting down the Kingdom of Sin and Satan, and cauſing thoſe Conjurers not only to devote their Conjuring books and Scrpits of Curioſity to the fire, but alſo their own Souls and bodies to the Service of Chriſt and his Goſpel; ſo they became renewed Monuments of the All-conquering Vertue, and Victory of the Divine Truth.
N.B. Now when the Devil ſaw all theſe Goſpel Magnifying effects, and how himſelf had been over-power'd by the great God in helping to pull down his own ſtrong holds (when he was made to leap upon his own Vaſſal-Conjurers, to tear their clothes, and to wound their bodies, ſo putting them to the flight, which affrighted all his whole Colledge and Company of Diabolical Conjurers, verſe 16, 17, 18, 19. and made them willing to part with [their Dilecta Delicta] their beſt beloved, moſt gainful, and long accuſtomed Sins; So that many ſuch ſincere Converts were daily added to the Church verſe 20.
All this Inraged him much more, ſo that he comes again with great wrath (as Rev. 12.12.) makes a freſh and furious aſſault and battery, even then, when all matters and concerns of the Church there did ſeem to be moſt quiet, and beſt compoſed: even then did the Devil in Demetrius the Silver-ſmith raiſe a dreadful Hubbub and perſecution againſt Paul and his prevalent and powerful Doctrine! So uncertain are the Servants of God and the Miniſters of the Goſpel to have any long continuing Tranquilliry here below. N.B. Now it was (as ſome ſuppoſe) that Paul fought with Beaſts at Epheſus, 1 Cor. 15.32. after the manner of Men, that is, the Men of Epheſus (thoſe beaſtly Siver-Smiths) fought with him after the manner of beaſts; or he fought with thoſe beaſtly men there, after the manner that men fight with beaſts, when expoſed to the rage and fury of their hungry Appetites: For this was common in the primitive perſecutions, to have Chriſtians damnatos ad beſtias, caſt to wild beaſts. And the uſual Speech in Tertullian's time was [Chriſtianos ad Leones] throw them to the Lions. But thoſe were Beaſts in Mens ſhapes, who poſſibly made him deſpair of life, as he ſaith, 2 Cor. 1.8, 9.
The tenth Remark is; Gain-getting, and maintaining of Mens liveli-hood are ſhrewd Temptations in Superstitious minds to uſe Impious means for the ſupporting their Superſtition and Idolatry. N.B. This is manifeſt in thoſe oppoſers of Paul, v. 24, 25, 26, &c, Paul tells us, He was determined to tarry at Epheſus till Pentecost, becauſe he had a great Door opened in that great City yet had he many adverſaries, 1 Cor. 16.8.9. Acts 19.21, 22. But before this determined time of his departure thence came, the Devil raiſes up Demetrius, and he his Fellow Silver-Smiths to raiſe up a freſh and fierce perſecution againſt Paul as one that impair'd their profit, and ſpoil'd their Trade of Making Silver-Shrines for Diana's Temple by his crying down the worſhip of Idols.
N.B. This Temple of Diana was one of the ſeven wondrous Structures of the whole world. Thoſe Silver-Smiths made Medals or Pourtraitures of it in Silver wherein their Idol [Diana] was expreſſed according to her Image mentioned, verſe 35. Theſe Shrines the Superſtitious people carry'd home to their houſes and friends, not only to demonſtrate to them what a Pilgrimage they had performed, but alſo by theſe ſmall portable Temples to ſtir up the more their own devotions towards this Idol, as the Papists do for the like end carry about their Agnus Dei's at this day. N.B. Now that this Shrine-making was a mighty gainful Trade, appeareth more than probable, ſeeing that this wonderful Fabrick was an hundred years in building, and at the charge of all Aſia before it came to its full perfection: And the Confluxe of all Aſia did contribute to the building of it, ſo hither was the conflux of all Aſia's Superſtition: Therefore all the Coſt of the whole Countrey of Aſia muſt be Univerſally the Traffickers in this Trade of Shrines, which muſt needs produce a moſt prodigious profit unto thoſe Medal-Makers.
N.B. Demetrius did (being ſharp-ſighted-enough in things wherein ſelf was concerned) Readily obſerve how horrid a detriment was like to accrew to himſelf and his Fellow-Crafts Men by the Goſpel's deſtroying that Idolatry, as daily it had done. He calls all thoſe Artificers together, makes a peſtilent Speech to them, concerning the deadneſs of their Trade ſince Paul preached in that place and ſo blew them up into a Tumult againſt him: Thoſe carnal men (whoſe gain was their God, which they adored, and their Godlineſs too) ſoon took fire at this ſpark and ſpeech, began tumultuouſly to defend their wicked Trade: Covetouſneſs, as it ſelf is Idolatry, Col. 3.5. ſo it upholds Idolatry (as here) under a pretence of piety: where there is Utility Men think there is piety: The Papiſts are ſound in thoſe points that touch not upon their profit, as in the Doctrine of the Trinity, &c.
The eleventh Remark is; 'Tis the Lot and Portion of Goſpel-Preachers and profeſſors to be loaded with Accuſations by the Adverſaries thereof (ſet on by the Accuſer of the Brethren, Rev. 12.10.) as here, in order to get them condemned, and executed for their Suppoſed Sacriledge and Blaſphemy.
N.B. No better tendency had Demetrius's Invective Oration to his Fellow-artificers verſe 26, 27, 28, &c. To thoſe he urgeth many Arguments; As,
(1st.) That of Profit, which Paul's preaching againſt our Gods made with hands, hath already greatly damnified: Our Patent and Monopoly for the Manufacture of making Silver Medals will ſoon be inſignificant: Our Trade will quickly be under diſgrace and die: This was the Achilles or moſt Cogent and Pungent of all his arguments, hath not Paul's preaching Intrenched upon their profit, in all probability he would not have been ſo much concerned as to have ſtirred out of Doors againſt it.
N.B. Thus Eraſmus wittily told the Elector of Saxony, that the principal Reaſons why Luther was ſo much ſet againſt by the Romaniſts, was, Becauſe he meddled with the Pope's Tripple Crown, and the Monks fat Panches.
(2dly.) He added, to his Argument of profit, a pretence of piety: Not only are we like to loſe our Trade and Liveli-hood, but our Religion alſo [our Goddeſs Diana will be deſpiſed] our Temple & its worſhip will be leſſened, yea levelled by their light of the goſpel: this is madea great aggravation by thoſe Idolatrous worſhippers, how much more by thoſe who worſhip God in ſpirit & truth, ſeeing they have a more ſure word for their foundation.
(3dly,) He inforces another leading motive from the Univerſality and common conſent of worſhippers, as well as pretended Antiquity: hereby he eaſily heated the Rabble's blood, and heaved them into an hideous outrage (as the word foreign verſe 28. ſignifies) ſo that never Examining the truth of the caſe & cauſe, they put it to popularity and to a Tumultuous uproar and outcrys, crying for two hours together N.B. (which was more painful than to hear a Sermon ſo long, yet moſt hearers think that too long to hear) verſe 28, and 34. [great is Diana of the Epheſians.] to ſhew their abhorrency of Paul's preaching down their Grand Idol, which they were reſolved to perpetuate in her ſplendour and glory againſt the Goſpel, and in this Hurly-burly, and confuſion of the whole City (wherein the greater part (as in all popular Tumults) knew not wherefore they were come together, ver. 32. and 'tis well if it be better among the multitude of common hearers in Publick Church-aſſemblies) Gaius, and Ariſtarchus, the two companions of Paul, were caught hold of, and carry'd in an Hurry to their great Theatre, where their plays were ſeen, their Orations heard and their Malefactors tryed and puniſhed, for which end theſe two Fellow-Travellers of Paul were Hurryed, verſ… 29.
The twelfth Remark is; Divine providence can never be enough adored, ſeeing God works Deliverances for his Servants (in danger) one way or other, ſometimes by their Friends, and ſometimes by their Foes (made to become Friends) as here, from v. 29. to the 41.
N.B. To ſay nothing of the deliverance of Gaius and Ariſtarchus out of that Eminent Danger they were involved into, when caught hold of by the Rude rabble, and puſhing headlong into the Theatre to which they all ruſhed with one accord, Verſe 29. becauſe the Scripture ſpeaks nothing expreſly how theſe two were delivered out of their violent and murdering hands; yet is this therein neceſſary implyed becauſe the Scripture doth mention how after this uproar Gaius and Ariſtarchus did accompany Paul into Aſia, Acts 20.4. again mention is made of Gaius as Paul's Hoſt and the hoſt of the whole Church, Col. 4.10. and of Ariſtarchus twice after this, once as Paul's Fellow-Paſſenger at Sea, and Shipwrack, Acts 27.27. and again as Paul's Fellow-priſoner, Rom. 16.23.
N.B. So that 'tis manifeſt theſe two Good Miniſters (who are ſuppoſed to be the Meſſengers of the Churches mentioned, 2 Cor. 8.18, 19, 23.) were not now torn in pieces by the outragious rabble of thoſe Inſolent Idolaters in this Tumult.
N.B. But Paul's deliverance out of the moſt Imminent Danger is expreſly Illuſtrated by the Holy Ghoſt in three Eminent Circumſtances.
The firſt is, when Paul would have entered in among this rude Rabble, not only the Diſciples ſuffered him not (for the life of him, from whom they had received the Faith, was more dear to them than their own: a bleſſed pattern for good people to preſerve their Paſtors) verſe 30. but alſo ſome of the chief of Aſia (ſuppoſed to be Heathen Prieſts, who uſually were Maſters of thoſe plays and ſhows in honour of their Idol-Gods, or Princes of the Country) do add (to the Diſciples intreaties) their requeſts ſent to him not to adventure himſelf among ſuch an inraged Rabble, ſuch an head-ſtrong ungovernable company [that bellua multorum Capitum] the beaſt with many heads, or mad multitude, verſe 31. Whether theſe chief men (who ſent this ſaving Meſſage to Paul) were Princes or Prieſts, it matters not. However, it was a mighty work of God's Providence in over-ruling thoſe Heathens hearts and inclining them to countenance and favour perſecuted Paul, though theſe men were bad enough (eſpecially) if (as Beza ſaith) they were ſuch Idolatrous Prieſts as compoſed Stage-plays for their deified Diana, yet the Father of Spirits made them ſhew ſome good affections towards Paul, if not towards the Chriſtian Religion: The ſame God who made many Legal Prieſts obedient to the Faith, Acts 6▪7. might make theſe Idolatrous Prieſts thus far obedient alſo. Chriſt can either find or make Friends to his Goſpel and Miniſters even among the worſt of their Foes.
N.B. The ſecond Circumſtance was that of Alexander, verſe 33, 34. whom ſome ſuppoſe to be the ſame man (of whom Paul complains in his 2 Tim. 4.14, 15, 16. That he did him much wrong) upon theſe three Grounds.
(1.) That Paul wrote this Epiſtle to Timothy who was then at Epheſus, &c.
(2.) That ſame Alexander was of Demetrius's calling, a Copper-Smith, for they made Copper-Shrines of Diana and her Temple for the poor to buy, as well as Silver ones for the Richer ſort.
(3.) This Alexander was an Epheſian. N.B. But others Judge him to be another of that name, yet a Diſciple of Paul's at the firſt, for which the mad Mobile caught him and carried him to the Theatre, &c. However all agree that he was a Jew, becauſe the Jews puſhed him forward to make a Vindication of their Nation, who were equally obnoxious to the rage of this Rabble for their oppoſing Heatheniſh Idolatry, as well as the Chriſtians: So 'tis eaſie to Conjecture what would have been the tendency of his Defence, namely, to lay the load upon Paul and his Company, as the only occaſion of that Tumult, and to have excuſed the Jews, as making no diſturbance, though they worſhipped only the true God, &c. And therefore ought not to be fal'n upon by the Epheſians: but mark how it pleaſed God to provide for the Apoſtles ſafety, for this Tumultuous people would not ſuffer this Alexander to make any Apology for the Jews, nor to impute all the blame upon Paul, &c. v. 33.34.
N.B. There is yet a third opinion which takes this Hypotheſis for granted, that theſe were two perſons, yet do ſtrangely [convenire in tertio] concur in a third denomination many ways; As, 1. in Name, both were Alexanders. 2. In Trade, both were Smiths, tho' the one a Silver-Smith, and the other but a Copper-Smith. 3. In Nature and Manners both bad enough, to wit, in the ſame malignity, and oppoſition againſt Paul. And 4. Both were Adverſaries to this Apoſtle upon one and the ſame provocation; becauſe he taught they were no Gods that were made with hands, whereby he hinderd their Handi-Craft and Mar'd their gainful Trade, wherein they made Shrines or Images to the Heathen Gods, and Goddeſſes, the one of Silver, the other of Copper.
N.B. But ſuppoſing them to be but both one perſon (with Calvin) he was firſt a Proſelyte to Paul, a profeſſor [Martyrio propinquus] near to Martyrdom here in Paul's cauſe, but afterwards foully Apoſtatized, making Shipwrack of the faith, for which he was Excommunicated by the Apoſtle, 1 Tim. 1.19, 20. which might probably provoke him to do all that evil to Paul which he complains of, 2 Tim. 4.14, &c. but whether this wrong was done him at Epheſus or Rome, it is not ſaid: Hence Learn we a glorious profeſſor may turn a furious perſecutor. This Alexander did not only withſtand Paul's perſon, but his preaching alſo which was a foul fault, of an high and heinous nature, 1 Theſſ. 4.8. even againſt God himſelf, Exod. 16.8. therefore let him that thinks he ſtands, take heed leaſt he fall, 1 Cor. 10.12.
N.B. The third Circumſtance is Concerning the Town-Clark (who Regiſtred all the City's Acts, and was conſtantly preſent at all their publick meetings, and lawful Aſſemblies) His appearance and eloquence God made uſe of to appeaſe the Tumult, v. 35. and to diſmiſs the Aſſembly, verſe 41. wherein we may Note theſe particulars;
1. Tho' this Aſſembly was full of Confuſion, yet it is call'd [foreign] or Church, v. 32.
N.B. God bleſs us from ſuch a ſtate of the Church, wherein ſome cryed one thing, and ſome another as they did in this confuſed convention, which was rather a popular Tumult than any lawful Aſſembly (much leſs a Church) becauſe not call'd by the Magiſtrates Authority, tho' poſſibly it was made a legal meeting by the Magiſtrates reſorting thither, whoſe mouth this Town Clark was:
The ſecond Note is, This Town-Clark's Starched Oration to the Rabble ſavoured more of Carnal Wiſdom, and crafty policy, than of any Patronage to true piety: For he tells a moſt loud lye, verſe 37. that Paul was no Blaſphemer of their Goddeſs, whereas Demetrius had more truly told what was Paul's Doctrine, verſe 26. but Polititians think they may lawfully lye for peace-ſake, that any untruth may be told to redeem the appeaſing of a Tumult, and as this inſinuation (that none quarrel'd with Diana or her worſhip) was more cunning, than honeſt: So no leſs Fallacious was his telling them, that tho' Paul, &c. were againſt Idols made with hands, yet their Image was no ſuch thing, but it was dropped down from heaven, verſe 36. Tho' it be Recorded (Plin. Lib. 16. chap. 40.) that one Canetias made it, yet the crafty Prieſts perſuaded the Credulous people that it fell down from Jupiter to get more Veneration to their Idol and more pounds into their own purſes.
The third Note is; He with no leſs policy gives a diverſion to Demetrius from the tumult (which indangered the loſs of their liberties, &c.) to the open law which is the beſt Decider of Controverſies, and Appeaſer of Tumults, which he promiſed, v. 38 and 39.
The fourth Note is; He prudently propounds the danger of that days Tumult ſeeing ſuch a concourſe of confuſion was a Capital Crime adjudged in the Roman Court under whom they were.
The laſt Note is; God made uſe of the Wordly and (ſomewhat) wicked Eloquence of this Heathen to preſerve Paul, &c. The Rabble quietly depart home. God's hand is not ſhortened he can ſave by foes ſtill.
Oh that we could huſh our paſſions thus! by ſaying 1. Do nothing raſhly, as he, v. 36.2. As the law is open, verſe 38. So is God's Ear to our crys. 3. We are in danger to be queſtioned, v. 46. Thus may we compoſe our unruly Spirits and diſmiſs them as he did the Rabble ver. 41.