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2. He disputed. Luke setteth down first what was the sum of the disputation; to wit, that Jesus, the son of Mary, is Christ, who was promised in times past in the law and the prophets, who, by the sacrifice of his death, did make satisfaction for the sins of the world, and brought righteousness and life by his resurrection; secondly, how he proved that which he taught. Let us handle this second member first. Luke saith that he disputed out of the Scriptures; therefore the proofs of faith must be fet from [sought at] the mouth of God alone. If we dispute about matters which concern men, then let human reasons take place; but in the doctrine of faith, the authority of God alone must reign, and upon it must we depend.

All men confess that this is true, that we must stay ourselves upon God alone; yet there be but a few which hear him speak in the Scriptures. But and if that maxim take place among us, ²⁴²²⁴²     “Valet inter nos,” is held good among us. that the Scripture cometh of God, the rule either of teaching or of learning ought to be taken nowhere else. Whereby it doth also appear with what devilish fury the Papists are driven, when they deny that there can any certainty be gathered out of the Scriptures; and, therefore, they hold that we must stand to the decrees of men. For I demand of them whether Paul did observe a right order in disputing or no? at least, let them blush for shame, that the Word of the Lord was more reverenced in an unbelieving nation than it is at this day among them. The Jews admit Paul, and suffer him when he disputeth out of the Scriptures; the Pope and all his count it a mere mock when the Scripture is cited; as if God did speak doubtfully there, and did with vain boughts ²⁴³²⁴³     “Ambagibus,” ambiguities. mock men. Hereunto is added, that there is at this day much more light in the Scriptures, and the truth of God shineth there more clearly than in the law and the prophets. For in the gospel, Christ, who is the Son of righteousness, doth shed out his beam with perfect brightness upon us; for which cause the blasphemy of the Papists is the more intolerable, whilst that they will make the Word of God as yet uncertain. But let us know, as faith can be grounded nowhere else than in the Word of the Lord, so we must only stand to the testimony thereof in all controversies.

3. Opening. In this place he describeth the sum and subject of the disputation, and he putteth down two members concerning Christ, that he must have died and risen again, and that the son of Mary which was crucified is Christ. When the question is concerning Christ, there come three things in question, Whether he be, who he is, and what he is. If Paul had had to deal with the Gentiles, he must have fet his beginning farther; ²⁴⁴²⁴⁴     “Necesse fuisset altius sumere exordium,” it would have been necessary to go farther back with his exordium. because they had heard nothing concerning Christ; neither do profane men conceive that they need a Mediator. But this point was out of doubt among the Jews, to whom the Mediator was promised; wherefore Paul omitteth that as superfluous, which was received by common consent of all men. But because there was nothing more hard than to bring the Jews to confess that Jesus who was crucified was the Redeemer, therefore Paul beginneth with this, that it was meet that Christ should die, that he may remove the stumbling-block of the cross. And yet we must not think that he recited the bare history, but he taketh on undoubtedly principle, that the causes were showed why Christ must have suffered and rise again; to wit, because he preached of the ruin of mankind, of sin and of the punishment thereof, of the judgment of God, and of the eternal curse wherein we are all enwrapped. For even the Scripture calleth us hither, when it foretelleth the death of Christ. As Isaias saith not simply that Christ should die, but plainly expressing, because [that] we have all erred, and every one hath gone his own way, he assigneth the cause of his death, that God hath laid upon him all our iniquities; that the chastisement of our peace is upon him, that by his stripes we may be healed; that by making satisfaction for us, he hath purchased righteousness for us, (Isaiah 53:4-8.) So doth Daniel show the force and fruit of his death in his 9^th chapter, (Daniel 9:24,) when he saith that sin must be sealed up, that eternal righteousness may succeed.

And, surely, there is no more apt or effectual way to prove the office of Christ, than when men, being humbled with the feeling of their miseries, see that there is no hope left, unless they be reconciled by the sacrifice of Christ. Then laying away their pride, they humbly embrace his cross, whereof they were before both weary and ashamed. Therefore, we must come unto the same fountains at this day, from which Paul fetteth [fetcheth] the proof of the death and resurrection of Christ. And that definition brought great light to the second chapter. It had not been so easy a matter for Paul to prove, and certainly to gather, that the Son of Mary is Christ, unless the Jews had been taught before what manner of Redeemer they were to hope for. And when that doth once appear, it doth only remain that those things be applied to Christ which the Scripture doth attribute to the Mediator. But this is the sum of our faith, that we know that the Son of Mary is that Christ and Mediator which God promised from the beginning; that done, that we know and understood why he died and rose again; that we do not feign to ourselves any earthly king, but that we seek in him righteousness, and all parts of our salvation; both which things Paul is said to have proved out of the Scriptures. We must know that the Jews were not so blockish, nor so impudent, as they be at this day. Paul might have drawn arguments from the sacrifices and from all the worship of the law, whereat the Jews gnarl at this day like dogs. It is well known how unseemly they rent and corrupt other places of Scripture. At that day they had some courtesy ²⁴⁵²⁴⁵     “Ingenuitas,” ingenuousness. in them; also they did somewhat reverence the Scripture, so that they were not altogether such as would not be taught; at this day the veil is laid over their hearts, (2 Corinthians 3:15,) so that they can see no more in the clear light than moles.

4. Certain of them believed. We see here the fruit of Paul’s disputation. He proved flatly [plainly] that Jesus was for us, and whose resurrection is the life of the world. Yet only certain of the Jews believe; the rest are blind at noonday, and with deaf ears refuse the certain and plain truth. This is also worth the noting, that whereas only a few Jews believed, a great multitude of the Grecians, who were far farther off, came unto the faith. To what end can you say they were nousled [trained] up in the doctrine of the law from their childhood, save only that they might be more estranged from God? Therefore, the Lord doth now begin to show some tokens of that blindness in them which the prophets do oftentimes denounced unto them. Notwithstanding, he declareth by this that his covenant was not in vain, because he did at least gather some of that people unto himself, that the sparkles of the election may shine in the remnant which was saved freely. Luke doth moreover teach, that they did not believe the sayings of Paul, only so far forth that they subscribed unto them with a cold consent, but that they did testify their earnest affection, because they had joined themselves to Paul and Silas as companions, and provoked against themselves the hatred of their nation by the free profession of the gospel. ²⁴⁶²⁴⁶     “Ingenua,” frank, ingenuous. For what meaneth this adjoining, save only because they professed that they allowed [approved] that doctrine which he delivered, and that they took his part? For there is nothing more contrary to faith, than if, when we know [recognize] the truth of God, we stand notwithstanding in doubt, and are loath to join ourselves to any side. If any man had rather expound it, that they did join themselves to Paul and Silas, because they were desirous to learn, that they might be better instructed at home; thereby doth also appear the lively heat of faith; and that doth always continue unmovable, that no man doth truly believe in Christ, save only he which doth give over himself to him, and doth freely and willingly fight over his banner.

Of religious Grecians a multitude. Because they had learned [imbibed] the first principles of godliness, they were nearer to the kingdom of God than others who had always [lain] laid in the filth of superstition. Notwithstanding, the question is, how the Grecians came by religion, who, being bewitched with wicked errors and dotings, were without God? as Paul teacheth, (Ephesians 2:12.) But we must know, that whither soever the Jews were exiled, there went with them some seed of godliness, ²⁴⁷²⁴⁷     “Dispersum fuisse aliquod prelatis semen,” some seed of piety was spread. and there was some smell [savor] of pure doctrine spread abroad. For their miserable scattering abroad was so turned unto a contrary end by the wonderful counsel of God, that it did gather those unto the true faith who did wander in error. And though religion were also corrupt among them with many wicked inventions, yet because most of the Gentiles were weary of their madness, they were by this short sum ²⁴⁸²⁴⁸     “Hoc compendio,” by this compendious argument, viz. enticed unto Judaism, that nothing is more safe than the worship of one and the true God. Therefore, by religious Grecians understood those who had some taste of the true and lawful worship of God, so that they were not any longer given to gross idolatry. Though, as I have said, it is to be thought that it was only a light and obscure taste, which was far from true instruction. Wherefore, Luke doth improperly give them such an honorable title. But as the Spirit of God doth sometimes vouchsafe [to give] some rude beginning and first exercise of faith, or the only [mere] preparation, the name of faith, so they are called in this place religious, who, having taken their leave of idols, had begun to acknowledge one God.

And though that confused or obscure persuasion doth not deserve of itself to be counted religion, yet because it is a step whereby we come nearer unto God, it taketh the name of the consequent, as they call it, or of that which followeth. Yea, the blind and superstitious fear of God is sometimes called religion; not because it is so indeed, but improperly, to note the difference between a mean worship of God, ²⁴⁹²⁴⁹     “Qualemcunque Dei cultum,” any kind of divine worship. and gross and Epicurish contempt. Nevertheless, let us know that the truth and the sound doctrine of the word of God is the rule of godliness, so that there can be no religion without the true light of understanding.

5. And being moved with envy. We see how Paul could nowhere erect the kingdom of Christ without some conflict, for so soon as any fruit of doctrine appeared, there arose persecution therewithal; but because he knew that he was to war against Satan and the wickedness of the world, he was not only hardened against all assaults, but he was more encouraged more courageously to proceed. Therefore, all the servants of Christ must be content with this one example of him, if they see that their labor doth yield some fruit, they must recompense all manner of persecutions with this reward. And this place teacheth that the zeal wherewith the unbelievers are carried headlong, and set on fire, is nothing else but furious force, ²⁵⁰²⁵⁰     “Rabiosum... impetum,” a rabid impulse. because it is not governed by the prudence of the Spirit, neither yet with righteousness or equity. And though they do always pretend the name of God for an excuse of their disordered zeal, yet this history doth plainly declare, that mere hypocrisy doth reign inwardly, and that all corners of their hearts are stuffed with poisoned malice. These enemies of Paul did boast that they were defenders of the law of God; and that they did hate Paul, and contend with him only in defense thereof.

Why do they then arm the wicked, and conspire together with them to raise tumult? Why then do they also before a profane magistrate bring the gospel in that contempt which might have redounded to the contempt of the law? Such sedition doth plainly declare, that they were moved with nothing less than desire to please God, to be thus hot against Paul, for to what end do they beset Jason’s house, and strive disorderly ²⁵¹²⁵¹     “Tumultuose,” tumtultuously. to pluck out Paul thence, save only that they may set him before the people to be stoned? Therefore, let us know that wicked zeal, which is hot [boils] in superstitious men, is always infected with hypocrisy and malice; and this is the cause that it breaketh out into cruelty without keeping any measure.

Taking to them certain vagabonds. The Greek word which Luke useth doth signify sluggards, and men whereof there ought no account to be made, who, having nothing wherewith they could keep themselves occupied at home, did run up and down idle; ²⁵²²⁵²     “Per forum,” through the market-place. or bold [audacious] fellows and hungry, who are ready to forswear themselves to raise tumults, and to be at one end of ²⁵³²⁵³     “Operam suam locare,” hire out their assistance in. every wicked fact. Whereby it doth likewise appear that their own conscience told them that they did amiss, seeing they got wicked men to take their part, and to give them their consent. For seeing the magistrate did favor them, what did move them to raise that tempest, save only because they had no hope to have any success, unless (matters should be out of order and) all should be in an uproar? And Luke describeth how such fans did raise sedition; to wit, they gathered the people together in troops, and spread abroad their poison here and there, until they were strong enough to make an assault; ²⁵⁴²⁵⁴     “Donec ad vim inferendam sufficerent,” until they were able to offer violence. which policy [artifice] is too common among seditions fellows, as those cities which are subject to this mischief do full well know.

6. Those men who have troubled the whole world. This is the state of the gospel, to have those uproars which Satan raiseth imputeth to it. This is also the malicousness of the enemies of Christ, to lay the blame of tumults upon holy and modest teachers, which they themselves procure. Assuredly, the gospel is not preached to this end that it may set men together by the ears; ²⁵⁵²⁵⁵     “Ut homines ad mutuous conflictus accendat,” that it may inflame men to mutual conflict. but rather that it may keep them in peace, being reconciled to God. When Christ doth meekly will us ²⁵⁶²⁵⁶     “Ad se benigne invitet,” benignity invite us to himself. there to come unto him, Satan and the wicked rage; ²⁵⁷²⁵⁷     “Tumultuanture,” make a tumult. therefore, Paul and Silas might easily have defended themselves; but it was requisite for them to suffer this false slander for a time; and so long as they were not heard, to put it up quietly. And the Lord meant by their example to teach us, that we must not give place to slanders and false reports; but we must stand stoutly in maintaining the truth, being ready to hear evil for things done well. Wherefore, away with the perverse wisdom of some, who, to the end they may escape false slanders, cease [hesitate] not to betray Christ and his gospel through their treacherous moderation, as though their good name were more precious than Paul’s and such like, yea, than the sacred name of God, which is not free from blasphemies.

7. All these men, etc. The second point of the accusation of this, that they violate the majesty of the empire of Rome. A great and grievous crime, yet too impudently forged. Paul and Silas sought to erect the kingdom of Christ, which is spiritual. The Jews knew that this might be done without doing any injury to the Roman empire. They knew that they meant nothing less than to overthrow the public estate, or to take from Caesar his authority. Therefore, the Jews catch at the pretense of treason, that they may oppress the innocent with the envy of the crime alone. ²⁵⁸²⁵⁸     “Sed colorem hunc malitiose obtendunt quaerendae invidiae causa. Non tanti erat apud Macedones religio, praesertim Judaica, ut ejus causa homines ignotos, protinus ad caedem raperent;” but maliciously use this pretext for the purpose of producing obloquy. There was not so much religion, especially Jewish, among the Macedonians, that for its sake they would hurry off strangers to execution. Omitted.

Neither doth Satan cease at this day to blear men’s eyes with such smokes and mists. The Papists know full well, and they be sufficiently convict before God, that that is more than false which they lay to our charge, That we overthrow all civil government; that laws and judgments are quite taken away; that the authority of kings if subverted by us; and yet they be not ashamed to the end they may make all the whole world offended with us, falsely to report that the Jews do not only allege that Caesar’s commandments were broken, because Paul and Silas durst presume to alter and innovate somewhat in religion, but because they said there was another king. This crime was altogether forged; but if at any time religion enforces us to resist tyrannical edicts and commandments which forbid us to give due honor to Christ, and due worship to God; we may then justly say for ourselves, that we are not rebellious against kings, for they be not so exalted, that they may go about like giants to pull God out of his seat and throne. That excuse of Daniel was true, that he had not offended the king, whereas notwithstanding he had not obeyed his wicked commandment, neither had he injured mortal man, because he had preferred God before him. So let us faithfully pay to princes the tributes which are due to them, let us be ready to give them all civil obedience; but if, being not content with their degree, they go about to pluck out of our hands the fear and worship of God, there is no cause why any should say that we despise them, because we make more account of the power and majesty of God.

8. They raised the multitude. We see how unjustly the holy men were handled. Because they had no place granted them to defend themselves, it was an easy matter to oppress them, though they were guiltless. We see, likewise, that it is no new matter for magistrates to be carried away with the rage of the people as with a tempest, especially when the injury toucheth those who are strangers and unknown, at whose hands they look for no reward; because they will not come in danger for nothing. For then they care not for reason or equity, neither do they hear the matter, ²⁵⁹²⁵⁹     “Nec suscipitur causae cognitio,” nor do theytake cognisance of the cause. but one driveth forward another without any resistance, and all things are done out of order, as when they run unto some great fire. But it came to pass, by the singular goodness of God, that so great heat was stayed by and by; for so soon as the magistrates profess that they will know farther of the matter, the multitude is appeased; assurance [security] is taken; and, at length, the matter is ended.