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22. The multitude came together. When Luke declareth that there was great encourses of the people made, after that a few men of no reputation, to wit, such as did juggle and cozen to get gain, and whose filthiness was well known, had made some stir; he reacheth with what fury the world rageth against Christ. Foolishness and inconstancy are indeed common vices among all people, and almost continual, but the wonderful force of Satan doth therein betray itself, in that those who are in other matters modest and quiet, are for a matter of no importance in a heat, ²⁰⁵²⁰⁵     “Repente effervent,” suddenly effervesce, break out. and became companions of most vile persons, when the truth must be resisted. There was never a whit more modesty to be found in the judges themselves, if we consider what was their duty. For they ought, by their gravity, to have appeased the fury of the people, and to have set themselves stoutly against their violence, they ought to have aided and defended the guiltless; but they lay hands on them outrageously, and renting their garments, they command them to be stripped naked and whipt before they know the matter. Surely the malice of men is to be lamented; ²⁰⁶²⁰⁶     “Deploranda,” desperate, deplorable. whereby it came to pass, that almost all the judgment-seats of the world, which ought to have been sanctuaries of justice, have been polluted with the wicked and sacrilegious oppugning of the gospel.

Notwithstanding, the question is, why they were cast in prison, seeing that they were already punished, for the prison was ordained for the keeping of men? They used this kind of correction, until they might know more; and so we see the servants of Christ more sharply handled than adulterers, robbers, and other most vile persons. ²⁰⁷²⁰⁷     “Et alios quosvis sceleratos,” and villains of any description. Whereby appeareth more plainly that force of Satan in stirring up the minds of men, that they observe no show of judgment in persecuting the gospel. But though the godly be more hardly handled for defending the truth of Christ, than are the wicked for their wickedness; yet it goeth well with the godly, because they triumph gloriously before God and his angels in all injuries which they suffer. They suffer reproach and slander; but because they know that the marks of Christ are in greater price and more esteemed in heaven than the vain pomps of the earth, the more wickedly and reproachfully the world doth vex them, the greater cause have they to rejoice. For if profane writers did so honor Themistocles, that they preferred his prison before the seat and court of judges; how much more honorably must we think of the Son of God, whose cause is in hand so often as the faithful suffer persecution for the gospel? Therefore, though the Lord suffered Paul and Silas to be scourged and imprisoned by the wicked judges, yet he did not suffer them to be put to any shame, but that which turned to their greater renown. For seeing that those persecutions, which we must suffer for the testimony of the gospel, are remnants of the sufferings of Christ; like as our Prince turned the cross, which was accursed, into a triumphant [triumphal] chariot, so he shall, in like sort, adorn the prisons and gibbets of his, that they may there triumph over Satan and all the wicked.

Renting their garments. Because the old interpreter had truly translated this, it was evil done of Erasmus to change it, that the magistrates did rent their own garments. For this was Luke’s meaning only, that the holy men were outrageously ²⁰⁸²⁰⁸     “Tumultuose,” tumultuously. beaten, the lawful order of judgment being neglected, and that they laid hands on them with such violence that their garments were rent. And this had been too far disagreeing with the custom of Romans, for the judges to cut [rend] their own garments publicly in the market-place; especially seeing the question was concerning an unknown religion, for which they did not greatly care; but I will not long stand about a plain matter.

23. That he should keep them safe. Whereas the magistrates command that Paul and Silas should be kept so diligently, it was done to this end, that they might know more of the matter. For they had already beaten them with rods to appease the tumult. And this is that which I said of late, that the world doth rage with such blind fury against the ministers of the gospel, that it doth keep no mean in severity. But as it is very profitable for us, for example’s sake, to know how uncourteously and uncomely the witnesses of Christ were entertained in times past; so it is no less profitable to know that which Luke addeth immediately concerning their fortitude and patience. For even when they lay bound with fetters, he saith that in prayer they lauded God, whereby it appeareth that neither the reproach with they suffered, nor the stripes which made their flesh smarter, nor the stink of the deep dungeon, nor the danger of death, which was hard at hand, could hinder them from giving thanks to the Lord joyfully and with glad hearts.

We must note this general rule, that we cannot pray as we ought, but we must also praise God. For though the desire to pray arise of the feeling of our want and miseries, and therefore it is, for the most part, joined with sorrow and carefulness; ²⁰⁹²⁰⁹     “Anxietate animi,” anxiety of mind. yet the faithful must so bridle their affections, that they murmur not against God; so that the right form of prayer doth join two affections together, (to look too contrary,) [viz.] carefulness and sorrow, by reason of the present necessity which doth keep us down, and joyfulness, by reason of the obedience whereby we submit ourselve to God, and by reason of the hope which, showing us the haven high at hand, doth refresh us even in the midst of shipwreck. Such a form doth Paul prescribe to us. Let your prayers (saith he) be made known to God with thanksgiving, (Philippians 4:6.) But in this history we must note the circumstances. For though the pain of the stripes were grievous, though the prison were troublesome, though the danger were great, seeing that Paul and Silas cease not to praise God, we gather by this how greatly they were encouraged to bear the cross. So Luke reported before that the apostles rejoiced, because they were counted worthy to suffer reproach for the name of the Lord, (Acts 5:41.)

And those which lay bound. We must know that Paul and Silas prayed aloud, that they might make the boldness of a good conscience known to others who were shut up in the same prison; for they might have made their prayer with secret groaning and sighing of heart as they were wont, or they might have prayed unto the Lord quietly and softly. Why do they then exalt their voice? Assuredly, they do not that for any ambition; but that they may profess, that, trusting to the goodness of their cause, they fly without fear unto God. Therefore, in their prayers was included a confession of faith, which did appertain unto a common example, and prepared as well the malefactor’s as the jailer’s house to consider the miracle.

26. There was an earthquake. The Lord, in showing this visible sign, meant chiefly to provide for his servants, that they might more manifestly know that they prayers were heard; yet he had respect also of the rest. He could have loosed the fetters of Paul and Silas without an earthquake, and also have opened the gates. But that addition served not a little to confirm them, seeing that the Lord, for their sakes, did shake both the air and also the earth. Again, it was requisite that the keeper of the prison and the rest should feel the presence of God, lest they should think that the miracle came by chance. Neither is it to be doubted, but that the Lord did then show a token of his power, which should be profitable for all ages; so that the faithful may fully assure themselves that he will be nigh unto them so often as they are to enter ²¹⁰²¹⁰     “Subeunda,” undergo. combats and dangers for the defense of the gospel. Nevertheless, he doth neither always keep the same course, to testify his presence by manifest signs; neither is it lawful for us to prescribe him a law. For he did help his by manifest miracles then for this cause, that we may be content with his hidden grace at this day; concerning which matter we have spoken more upon the second chapter.

27. When the keeper of the prison was awaked. He would have slain himself that he might prevent punishment; for it had been a foolish answer to have said that the doors were opened of their own accord. But this question may be asked, Seeing that Paul seeth that they might have some hope to escape if he should slay himself, why doth he hinder him? for he seemeth by this means to refuse the deliverance which was offered by God; yea, it seemeth to have been a mere toy, ²¹¹²¹¹     “Merum...ludicrum,” a mere absurdity. in that the Lord would have the jailer awaked, lest there should be any use ²¹²²¹²     “Ne quis esset usus,” that there might be no use. of the miracle. I answer, that we must in this place have respect unto his counsel and purpose. For he did not loose Paul and Silas, and the rest, from their fetters, neither did he, therefore, open the doors, that he might straightway let them go free; but that, by showing the power of his hand, he might seal up the faith of Paul and Silas, and might make the name of Christ glorious among others. Therefore, he doth so yield to the petitions of Paul and Silas, that he showeth that he is able enough to deliver them so often as he shall think it good; and that nothing can hinder him, but that he is able to enter not only into prisons, but also into graves, that he may deliver those that be his. ²¹³²¹³     “A morte,” from death. He opened the gates of the prison to Peter to another end, as we saw in chapter twelve. But now, forasmuch as he had another way in readiness to deliver Paul and Silas, he meant not so much to deliver them for the present time by miracle, as to confirm them against the time to come. Again, we must call that to mind which I said of late, that the opening of the prison appertained unto others, that it might be known to many witnesses that God did favor the doctrine, which was now burthened with an unjust prejudice. Undoubtedly, Paul perceived this; and therefore, though his hands were loosed, he did not once wag from his place. ²¹⁴²¹⁴     “Pedem loco non movit,” he did not stir a foot from the place. He might have gone away, if he had been so disposed. Why doth he not? Was it because he contemned the grace of God? or because, through his slothfulness, he will make the miracle frustrate? None of all these is probable; whence we gather that he was holden by God, as the Lord useth to direct the minds of those which be his in doubtful matters, that they may follow sometimes ignorantly, sometimes wittingly, that which is expedient to be done, and not pass their bounds.

29. Being astonished, he fell down. This keeper was no less brought under with fear to show obedience to God than with the miracle prepared. ²¹⁵²¹⁵     “Quam miraculo praeparatus,” than prepared by the miracle. Hereby it appeareth what a good thing it is for men to be thrown down from their pride, that they may learn to submit themselves to God. He was hardened in his superstitions; therefore, he might with a lofty stomach ²¹⁶²¹⁶     “Sprevisset igitur alto animo,” hence he might have shown high contempt for. have despised whatsoever Paul and Silas should have said, whom he had reproachfully ²¹⁷²¹⁷     “Probrose,” disgracefully. thrust into the innermost part of the prison. Now, fear maketh him apt to be taught and gentle. Therefore, so often as the Lord shall strike us or cast us down, ²¹⁸²¹⁸     “Aliqua consternatione tanget,” or throw us into consternation. let us know that this is done that we may be brought in [to] order from our too much haughtiness.

But it is a wonder that he was not reproved for falling down at their feet. For why did Paul wink at that which (as Luke recordeth) Peter would not suffer in Cornelius? (Acts 10:26.) I answer, that Paul doth therefore bear with the keeper, because he knoweth that he was not moved with superstition, but with fear of God’s judgment so to humble himself. It was a kind of worship common enough; but chiefly among the Romans it was a solemn thing when they would humbly crave any thing, or crave pardon, they fell down at their knees to whom they put their supplication. Therefore, there was no cause why Paul should be displeased with a man whom he saw simply humbled of God. For if there had been any thing committed contrary to the glory of God, he had not forgotten that zeal which he showed before among the men of Lycaonia. Therefore, by his silence, we gather that in this kind of worship there was nothing contrary to godliness or the glory of God.

30. Sirs, what must I do? He doth so ask counsel, that he showeth therewith that he will be obedient. By this we see that he was thoroughly ²¹⁹²¹⁹     “Serio,” seriously. touched, so that he was ready to do what they should command him, whom not many hours before he had bound uncourteously. The wicked oftentimes when they see wonders, though they tremble for a time, yet are they straightway made more obstinate, as it befell Pharaoh, (Exodus 8:8, 32;) at least they are not so tamed that they give over themselves to God. But in this place the keeper (acknowledging the power of God) was not only a little afraid, so that he returned straightway unto his former cruelty, but he showeth himself obedient to God, and desirous of sound and wholesome doctrine. He demandeth how he may obtain salvation; whereby it appeareth more plainly that he was not suddenly taken with some light ²²⁰²²⁰     “Evanido,” evanescent. fear of God only, but truly humbled to offer himself to be a scholar to his ministers. He knew that they were cast in prison for no other cause, save only because they did overthrow the common estate of religion. Now he is ready to hear their doctrine which he had before contemned.

31. Believe in the Lord Jesus. This is but a short, and, to look to, a cold and hungry definition of salvation, and yet it is perfect to believe in Christ. For Christ alone hath all the parts of blessedness and eternal life included in him, which he offereth to us by the gospel; and by faith we receive them, as I have declared, (Acts 15:9.) And here we must note two things; first, that Christ is the mark ²²¹²²¹     “Unicum scopum,” the only mark. whereat faith must aim; and, therefore, men’s minds do nothing else but wander when they turn aside from him. Therefore, no marvel if all the divinity of Popery be nothing else but an huge lump ²²²²²²     “Immane chaos,” immense chaos. and horrible labyrinth; because, neglecting Christ, they flatter themselves in vain and frivolous speculations. Secondly, we must note, that after we have embraced Christ by faith, that alone is sufficient to salvation. But the latter member, which Luke addeth by and by, doth better express the nature of faith, Paul and Silas command the keeper of the prison to believe in the Son of God. Do they precisely stay in this voice [word] only? Yea, it followeth in Luke, in the text, [context,] that they preached the word of the Lord. Therefore, we see how the faith is not a light or dry opinion concerning unknown things, but a plain and distinct knowledge of Christ conceived out of the gospel. Again, if the preaching of the gospel be absent, there shall no faith remain any longer. To conclude, Luke coupleth faith with preaching and doctrine; and after that he hath briefly spoke of faith, he doth, by way of exposition, show the true and lawful way of believing. Therefore, instead of that invention of entangled faith, whereof the Papists babble, let us hold faith unfolded in the word of God, that it may unfold to us the power of Christ.

33. He was baptized, and all his household. Luke doth again commend the godly zeal of the keeper, that he did consecrate all his whole house to the Lord; wherein doth also appear the grace of God, in that he brought all his whole family unto a godly consent. And we must also note the notable exchange: he was of late about to murder himself, because he thought that Paul and the rest were escaped; but now laying aside all fear, he bringeth them home. ²²³²²³     “Sponte,” of his own accord. So that we see how faith doth animate and encourage those to behave themselves stoutly who before had no heart. And surely, when we droop ²²⁴²²⁴     “Torpeamus,” become torpid. through fear and doubtfulness, there is no better matter of boldness than to be able to cast all our cares into God’s bosom; that no danger may terrify us from doing our duty, whilst that we look for an end at God’s hand, such as he shall see to be most profitable.

34. He rejoiceth that he believed. The external profession of faith was before commended in the jailer; now the inward fruit thereof is described. When he did lodge the apostles, ²²⁵²²⁵     “Hospitaliter,” hospitably. and was not afraid of punishment, but did courteously entertain them in his own house, otherwise than he was enjoined by the magistrate, he did testify that his faith was not idle. And that joy whereof Luke speaketh in this place is a singular good thing, which every man hath from his faith. There is no great torment than an evil conscience; for the unbelievers, though the seek by all means to bring themselves into a certain amazedness, yet because they have no peace with God, they must needs quake and tremble. But admit they perceive not their present torments, yea, they rage and play the madmen through mad and unbridled licentiousness; yet are they never quiet, neither do they enjoy quiet joy. ²²⁶²²⁶     “Nec sereno gaudio potiuntur,” nor do they obtain serene joy. Therefore, sincere and quiet stable joy proceedeth from faith alone, when we perceive that God is merciful to us. In this respect, Zacharias saith, “Rejoice and be glad, O daughter of Sion, behold, they King cometh.” Yea, this effect is everywhere in the Scripture attributed to faith, that it maketh the souls joyful. Therefore, let us know that faith is not a vain or dead imagination, but a lively sealing [sense] of the grace of God, which bringeth perfect joy by reason of the certainty of salvation, whereof it is meet that the wicked be void, who do both fly from the God of peace, and disturb all righteousness.