COMMENTARY
UPON
THE
ACTS OF THE APOSTLES
BY JOHN
CALVIN
EDITED FROM THE ORIGINAL ENGLISH
TRANSLATION OF
CHRISTOPHER FETHERSTONE,
STUDENT IN DIVINITY,
BY HENRY
BEVERIDGE, ESQ
VOLUME
SECOND
CHAPTER
14
IN the chapter last going before, Luke declared how
Paul and Barnabas took in hand their embassage unto the Gentiles. Furthermore,
it might seem to be an unprosperous and unlucky beginning, in that they were not
only expelled out of Antioch, but also enforced by the obstinate wickedness of
certain to shake off the dust from their feet. But though they had but short
entertainment
F857
in one place, yet do they not yield; because they consider that the Lord had
called them upon that condition, that they should do their duty though the whole
world and Satan did say nay. Therefore, we see that they came not only ready to
teach, but also armed to enter conflicts, that they might courageously proceed
in publishing the gospel, even through the midst of combats.
And assuredly, that which was once spoken to Jeremiah
is common to all the prophets and ministers of God,
“They shall fight
against thee, but they shall not
prevail,”
(<240119>Jeremiah
1:19.)
Now, whithersoever they fly, they carry with them the
same courage
F858
still; whereby it appeareth that they were not only furnished for one combat,
but even for continual warfare; which Luke doth now prosecute.
F859
He saith first, that they came to Iconium, and therewithal he showeth that they
sought not there some haven where they might rest quietly; but they entered the
synagogue as if they had suffered no hurt at all.
I refer the word
Kata to
auto, forasmuch as it signifieth among the
Grecians, together, or at the same time, rather unto the Jews than
unto Paul and Barnabas. Therefore, I interpret it thus, not that they went in
both together, but that they followed the multitude at the solemn and appointed
time of the meeting, whence we gather that they spake not secretly with a few
men, but in a great assembly of people; whereby they declare their boldness and
ready desire; they are so far from fearing envy, or avoiding danger.
F860
That a great multitude
believed. As Luke did before show the
power of the Spirit in Paul and Barnabas, so now he commandeth another grace of
God in that prosperous success which they had. For one only sermon which they
made was not without fruit, but it brought forth many children of God, as well
of the Jews as of the Gentiles. If one, or two, or a few, had believed, they
might have thought that they sped well; but the Lord confirmeth them far better,
when as they gather such plentiful fruit of their doctrine even in a short time.
For they knew that so many hearts of men were converted to believe, not so much
by their voice, as by the power of the Spirit; whereby they might also assure
themselves that they themselves were defended by the outstretched hand of God,
which did not a little encourage them.
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ACTS
14:1-4
|
|
1. And it came to pass at Iconium, that they
went together [or at the same time] into the synagogue of the Jews, and spake
so, that a great multitude both of Jews and Gentiles believed. 2. And the
Jews which believed not stirred and with envy infected the minds of the Gentiles
against the brethren. 3. Therefore, they were long time conversant there,
behaving themselves boldly in the Lord, who bare witness of the word of his
grace, granting that signs and wonders might be done by their hands. 4.
And the multitude of the city was divided: and some stood with the Jews, and
some with the apostles.
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2.
And those Jews which believed not. Lo,
they are persecuted now afresh, and that by the Jews, for they were like
firebrands to inflame the minds of the Gentiles; for it is to be thought that
the Gentiles could abide to hear the gospel preached, unless they had been
incensed to resist by these fans.
F861
I interpret
kakwsai
in this place for to resist
F862
with a malicious affection, or to enforce to do hurt. Under the name brethren,
Luke comprehendeth, in my judgment, all the godly; to wit, that they were vexed
and troubled whosoever embraced the gospel, as if some pernicious sect had risen
to spread discord, to trouble the peace of the city, to shake the public state;
yet if any had rather restrain it unto Paul and Barnabas I am not greatly
against him.
3.
A long time. Luke declareth here, that
Paul and Barnabas did not depart the city so soon as they saw some set against
them, for when he saith that they behaved themselves boldly, he giveth us an
inkling
F863
that there was cause of fear offered them. Whence we gather that they stood
stoutly, and that through rare constancy and courage they counted all dangers as
nothing, until they were compelled by violence to depart to another place. This
clause, epi
kuriw, may be expounded diversely, either that they
behaved themselves stoutly in the Lord’s cause, or that they trusted to
his grace, and were thereby encouraged. I have followed that which was more
common, that they behaved themselves freely and boldly in the Lord, that is,
being holpen not by their own strength, but by his grace. He showeth immediately
after, after what sort they were encouraged in the Lord; to wit, because [that]
he approveth the doctrine by signs and miracles. For seeing that they knew
thereby that the Lord was present with them, and that his hand was nigh to help
them, they were worthily pricked forward to behave themselves stoutly. But in
noting one kind, he doth not exclude other kinds, for the Lord did lift them up
unto boldness, and establish them in constancy by other means. But it seemeth
that Luke did speak of miracles expressly, because the Lord showed in them his
power openly before all the people. Therefore, Paul and Barnabas were not a
little emboldened when the Lord did so deliver their doctrine from
contempt.
Furthermore, we must note this phrase, that the Lord
gave witness to the gospel in miracles, for it showeth the true use of miracles.
This is, indeed, the first end, that they may show to us the power and grace of
God; but because we be wrong and perverse interpreters of them, lest they be
drawn unto abuse and corruption, God doth never suffer them to be separated from
his word. For if miracles were wrought at any time without his word; first, that
was very seldom; secondly, there came but small fruit thereof; and God hath
wrought miracles, for the most part, whereby the world might know him not
simply, or in his bare majesty, but in his word. So Luke saith, in this place,
that the gospel was established by miracles, not that some confused religion
might possess the minds of men, but that Paul’s doctrine going before they
might be brought unto the pure worship of God.
Whence we may easily gather how foolishly the Papists
deal, when as they endeavor to lead away the world from the reverence of God and
the gospel by bare miracles. For we must hold that principle, that those
miracles which came from God at any time did never tend to any other end but
that the gospel might have his perfect and full authority.
Now must we see whether the gospel command us to call
upon the dead, to burn incense to idols, to translate unto reigned saints the
grace of Christ to take in hand vowed pilgrimages, to invent profane
worshippings, whereof there is no mention made in the Word of God; but there is
nothing more contrary to the gospel than that these superstitions should take
place. Whereupon it followeth that the Papists do wickedly make engines of the
shoars
F864
of the gospel to oppugn it. To the same end tendeth that which Luke saith, that
the Lord granted that by the hands of his servants miracles might be done; in
which words he teacheth that those were only ministers who obeyed God, and that
he was the author, who used their hand and industry. Wherefore, in speaking
properly, we cannot say that they were Paul and Barnabas’s miracles, but
the miracles of God alone, who doth so work by men, that he will not have his
glory darkened by their ministry.
Furthermore, we must note the title of the gospel,
which Luke putteth in here, that it may be made to us more amiable; for in
calling it the word of grace, it hath a most pleasant taste, because salvation
is offered to the world in it through Christ. And we must understand the
contrariety with the law, wherein only the curse is set before us. Therefore,
let us remember that God speaketh to us in the gospel to this end, that he may
reconcile himself to us, and may testify that he is merciful to us.: Neither
doth this hinder that it is the savor of death unto death to the
reprobate,
(<470216>2
Corinthians 2:16) because they change not the nature thereof by their fault.
Read those things which we have spoken in the second chapter touching signs and
wonders.
4.
The multitude was divided. The most
troublesome part of the tragedy
F865
followeth now, for the city is divided into two parts; and at length Paul and
Barnabas (being enforced by the uproar of the people) depart unto another place.
If it be demanded what was the original of the discord, assuredly it flowed from
the gospel, to which, notwithstanding, there is nothing more contrary than to
cause discord; but the forwardness of men causeth that the gospel, which ought
to be the bond of unity, is (so soon as it cometh abroad) the occasion of
tumults. Wherefore, so soon as any schism ariseth, before we condemn those who
seem to be the authors, it behoveth us wisely to consider who ought to bear the
blame. We hear here that one city was divided,
F866
whereby some were brought unto Christ. The Spirit of God pronounceth this to the
praise, and not the shame, of Paul and Barnabas. The same rule must we observe
at this day, lest the gospel be burdened with false envy, if it bring not men
together
F867
unto God, but the wicked rage against it. It is assuredly a miserable matter to
see division among men. But as the unity is accursed which doth separate us all
from God, so it were better that a few should depart an hundred times from all
the whole world, and, in the mean season, come in favor again with God, than
that disagreeing with him continually, they should have peace with the world.
F868
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ACTS
14:5-10
|
|
5. And when there was an assault made of the
Gentiles and Jews, together with their rulers, to do them violence, and to stone
them, 6. When they knew the matter, they fled into cities of Lycaonia, to
Lystra and Derbe, and to the country lying nigh there about on every side:
7. And there they preached the gospel. 8. And there sat a certain
man at Lystra, impotent in his feet, who had been lame from his mother’s
womb, neither had he ever walked. 9. This man heard Paul speak: who,
beholding him, and seeing that he had faith to be healed, 10. Said with a
loud voice, Arise upright upon thy feet. And he leapt up and
walked.
|
5. Mark how far forth the holy champions of
Christ did suffer. They give not back when their enemies do only set themselves
against them; but when the sedition waxeth hot, and they be in danger of
stoning, though they have many favorers of their doctrine, they go no further,
but remembering the saying of Christ, wherein he warneth the faithful in
patience to possess their souls, they avoid the fury of the enemy. And though
they fly, lest they
F869
throw themselves headlong into death, yet their constancy in preaching the
gospel doth sufficiently declare that they feared not danger. For Luke saith
that they preached the gospel in other places also. This is the right kind of
fear, when the servants of Christ do not run willfully into the hands of their
enemies, of them to be murdered, and yet they do not foreslow [abandon] their
duty; neither doth fear hinder them from obeying God when he calleth; and so,
consequently, they can afford, if need be, to go even through death itself to do
their duty.
8.
A certain man at Lystra. Luke reciteth
one miracle which we may think
F870
was one of many; but there was mention made of it alone by reason of the famous
event. For we shall see by and by what happened. Luke reckoneth up the
circumstances, which do more plainly set forth the power of God, when he saith
that the man did never walk, and that he was a cripple even from his
mother’s womb, and that he was suddenly healed by the voice of Paul alone
before the eyes of all men, and that his legs, which were dead, were made
nimble, so that he leapt up without making any stop.
F871
9.
He heard Paul
speak. Hearing is set down first, that
we may know that the faith which Luke will commend by and by was conceived of
Paul’s doctrine. Therefore, when he heard Paul, he hoped to be healed. But
the question is, whether this was promised to him specially; for God doth not
command us to hope for everything by and by,
F872
when he offereth unto us eternal salvation in the gospel. I answer, that this
was a singular and extraordinary motion of the Spirit of God in the cripple, as
it was on the other side in Paul, when he knew his faith by beholding him only.
It may be that many may receive the gospel, and yet they shall not be cured of
those diseases wherewith they are vexed. But forasmuch as God was determined to
show a token of his grace in the cripple, he prepared his mind before, and made
him capable of this that should come upon him.
F873
Wherefore we must not make this a common rule, because the cripple believed that
he should be healed, but it was a peculiar preparation to receive the gift of
healing. And this kind of faith is likewise particular which giveth place to
F874
miracles, which many of God’s children do want, who are, notwithstanding,
indued with the Spirit of adoption.
Whom when Paul beheld
steadfastly. We know how doubtful and
how deceitful a thing the countenance of man is, therefore there could no sure
judgment be given thereby of faith, which hath God alone to be witness thereof;
but, as I have already said, the cripple’s faith was revealed to Paul by
the secret inspiration of the Spirit, as he was to the apostles their only guide
and master to work miracles.
10.
He said with a loud voice. Many old
books,
F875
and those of great credit, add, “I say to thee in the name of Jesus
Christ,” and surely we see how careful the apostles were to magnify the
name of Christ in all miracles; therefore I think that that was expressed by
Luke, and yet we cannot find it commonly now in the printed books, [copies.]
Whereas Luke saith afterward, that the lame man leapt up, it serveth not only
for the commendation of God’s power, but also such readiness and
willingness to obey did testify that he was rightly prepared by the Lord; so
that he did already walk in mind when as his feet were as yet dead. Although his
speed in rising made the power of God more manifest, to which end also Paul
exalted his voice, that the sudden change might the more move the
multitude.
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ACTS
14:11-13
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11. Furthermore, when the multitude had seen
what Paul had done, they lifted up their voice, saying, in the speech of
Lycaonia, Gods being made like to men are come down to us. 12. And they
called Barnabas, Jupiter, and Paul, Mercurius, because he was the captain of the
speech.
F876
13. And Jupiter’s priest, which was before their city, bringing
bulls and crowns [chaplets] unto the gates, would have done sacrifice with the
multitude.
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11.
Furthermore, the multitude. This history
doth abundantly testify how ready and bent men are unto vanity. Paul uttered not
that word abruptly,
Arise;
but he added it as it were a conclusion to the sermon made concerning
Christ. Yet the people ascribe the praise of the miracle unto their idols, as if
they had heard no word of Christ. Indeed, it is no such wonder, that the
barbarous men fell unto superstition which they had learned
F877
from their childhood, so soon as they saw the miracle. But this vice is too
common every where, and it is so bred in us, to be perverse and wrong
interpreters of the works of God. Hence come such gross dotings of superstitions
in Popery, because catching rashly at miracles, they take no heed to doctrine.
For which cause we must take the better heed, and be the more sober, lest we
happen with the sense of the flesh to corrupt (whereunto we are so bent) the
power of God, which shineth and appeareth to us for our salvation. And no marvel
if the Lord would have only a few miracles wrought, and that for a short time,
lest through the lust of men they should be drawn unto a far contrary end;
because it is unmeet that he should set his name to be mocked of the world,
which must needs be, when that which is proper to him is translated unto idols,
or the unbelievers corrupt his works, to invent corrupt worshipping, while that
setting the word aside, they catch at every divine power which they feign.
F878
Gods like to
men. This was an opinion drawn from old
fables, which, notwithstanding, took the beginning of truth.
F879
The books of the poets are full of these toys, that the gods were often seen
upon earth in the likeness of men; and yet we may well think that this carne not
of nothing,
F880
but rather that profane men did turn that into fables, which the holy fathers
taught in times past concerning angels. And it may be that Satan, when he had
men besotted, did with diverse jugglings delude them. This is of a truth,
whatsoever was God’s, whensoever it went with the infidels,
F881
it was corrupt by their wicked inventions. The same must we likewise think of
sacrifices, wherein God did exercise his
F882
even from the beginning, that they might have the external signs of godliness
and of the worship of God. And after that the unbelievers invented to themselves
strange gods, they abused the sacrifices unto their sacrilegious worship. When
the men of Lycaonia see unwonted power in the cripple that was healed, they
persuade themselves that it is a work of God; this is all well.
F883
But it was evil done, in that they forge to themselves false gods in Paul and
Barnabas, according to the old [wonted] error, for what is the cause that they
prefer Barnabas before Paul, save only because they follow the childish surmise
[fiction] concerning Mercury, the interpreter of the gods, in which they had
been nourished? By which example we are taught what a mischief it is to be
accustomed and acquainted with errors in youth, which can so hardly be rooted
out of the mind, that even through the works of God, whereby they ought to have
been redressed, they wax more hard.
13.
Also Jupiter’s priest. Though Luke
doth not express with what affection he [this priest] was moved to be so
diligent, yet it is to be thought, that, forasmuch as there was great hope of
most plentiful gain offered, he was moved with covetousness. For he had great
hope of gain in time to come, if it should be noised abroad that Jupiter
appeared there. For this opinion would by and by have followed, that Jupiter was
more delighted in the temple of Lystra than in any other. And so soon as such
superstition hath once filled the minds of men, they spare no cost to offer
sacrifice.
F884
The world is indeed of itself inclined to this, but then came the sacrificing
priests, who are like fans and bellows. And it is not to be doubted, but that
the whole multitude was moved with ambition, to be so desirous to offer
sacrifice to Paul under the name of Jupiter, that their city might be the more
famous and noble. Hence hath Satan so great liberty [license] to deceive, whilst
that the sacrificing priests set nets to get gain, and the people are delighted
to have errors confirmed.
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ACTS
14:14-18
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14. Furthermore, when the apostles, Barnabas
and Saul, had heard, rending their garments, they ran in into the, press,
crying, 15. And saying, Men, why do ye these things? We be also men
subject to like miseries as you are, preaching to you that you turn from those
vain things unto the living God, who hath made heaven and earth, and the sea,
and whatsoever are in them: 16. Who in times, past suffered all nations
to walk in their own ways, 17. Though he left not himself without
witness, doing good, giving to us from heaven rain and fruitful times,
replenishing with food and gladness our hearts. 18. And when they had
thus said, they scarce appeased the multitude, that they should do [from doing]
sacrifice to them.
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14.
When the apostles had heard. In that
Paul and Barnabas rent their garments, and leapt into the midst of the
multitude, it appeareth thereby how zealous they were for the glory of God;
[no;] being content only to speak to the people,
F885
they troubled the preparation of the sacrifice so much as they are able. It
cometh to pass sometimes that even hypocrites refuse excessive honor; but they
rather provoke the simple to give it them with their reigned modesty. There was
no such thing in Paul and Barnabas; for they declared, both by words and also by
all gesture of body, that they were so far from taking pleasure in that worship
which the men of Lystra gave unto them, that they did utterly detest it. This is
holy anger, wherewith the servants of God must be inflamed so often as they see
his glory profaned and overthrown by the sacrileges of men. And, assuredly, no
man shall be able otherwise to serve God sincerely and faithfully, unless he put
on that affection of jealousy, whereof Paul speaketh in the Second Epistle to
the Corinthians,
(<471127>2
Corinthians 11:27) that those men to whom the Lord hath committed the charge of
his Church be no less courageous and stout to defend the glory of their Lord,
than a husband is vigilant to defend his wife’s chastity.
Therefore, we must take good heed that we suffer not
that honor to be given us which may darken the glory of God; but rather so soon
as there appeareth any profaning of God’s glory, let this heat break out,
whereof we have an example in Paul and Barnabas. And though the teachers of the
Church ought especially to be imbued with zeal, yet there is no one of the godly
which ought not to be sore displeased, when he seeth the worship of God polluted
or given to some other; because it is written of all,
“The zeal of thine
house hath eaten me up, and the rebukes of them that rebuked thee fell on
me” (Psalms 69:10.)
And if so be it holy men being yet compassed about
with the flesh did so greatly detest idolatry, how shall we think them to be
affected now, when they are stripped out of all the affections of the flesh?
When as the world abuseth their names and persons unto superstition, it thinketh
it doth them a great pleasure; but it is greatly deceived. For they will stand
up first against their worshippers, and will indeed declare that they never make
more account of anything, than that the worship of God might remain whole and
sound to him. Moreover, there can be no greater injury done to them, than when
the honor which is taken from God is given to them; which must needs be when any
divine thing is ascribed and given them.
Whereas Luke saith that Paul and Barnabas did rent
their garments, it appeareth by other places of Scripture that this rite and
custom was used among the men of the east country, so often as they would by
external gesture express either great sorrow or detesting of any thing. When
Luke calleth Barnabas an apostle together with Paul, he extendeth the
signification of the word farther than unto the chief [primary] order which
Christ appointed in his Church; like as Paul maketh Andronicus and Junias
excellent among the apostles. But if we should speak properly, they were
evangelists and not apostles; unless peradventure because Barnabas was made
Paul’s fellow in office, we place them both in like degree of office, so
may he be truly called an apostle.
15.
Men, why do ye those things? They begin
with a reprehension, as the matter did require; that done, they show to what end
they were sent. Afterward they preach concerning the only God, and show that he
was unknown to the world. Lastly, that they may more strongly pluck out of their
hearts the deceits and sleights of the devil, they teach that this ignorance was
without excuse. Therefore the first part of the sermon is a reprehension,
wherein the men of Lystra are condemned for worshipping mortal men
preposterously instead of God. Though the reason which they allege seemeth to be
cold. For it were an easy matter to gather thence, that it is not unlawful to
worship those who are delivered from human miseries by death. By this means all
the superstitions of the Gentiles should stand untouched, which were wont to
count none gods but those who were dead. With the same color also have the
Papists colored their idolatry, who worship rather the dead men’s bones,
stones and wood, than living men in whose nostrils is breath.
F886
I answer, that Paul and Barnabas drew this argument from the matter which was
now in hand, We be miserable men; therefore you do falsely and filthily imagine
us to be gods, and worship us as gods. If idolatry be handled generally, this
shall be a perpetual reason to condemn it, and shall alone be sufficient enough,
that the perfect and whole worship of godliness is due to God alone, and that
therefore it is profaned, so soon as it is in any point given to creatures,
whether they be angels, or men, or stars. But occasion shall oftentimes be
offered, that many things may be spoken against one kind of idolatry, which do
not appertain unto another, (neither are agreeable to the same;) and yet shall
they be of no small force for the matter which is in hand, as Paul and Barnabas,
by confessing that they be mortal men, subject to diverse calamities, had a fit
reason to reprove the fury and madness of the people.
We preach to
you. An argument drawn from contraries.
For here they show that the end of their coming was quite contrary; to wit, that
they might remove superstitions, which had hitherto reigned. For it is all one
as if they had said, Doth the miracle move you? Then give credence to our words.
And the sum of our embassage is, that all reigned godheads wherewith the world
hath hitherto been deceived may be done away and perish. And this is a general
doctrine, whereby they do not only appease the present madness, but also
reprehend all manner [of] superstitions, and whatsoever was contrary to, or
disagreeing with, the rule of godliness. For without doubt they call all that
vain which men have invented to themselves of their own brain. And we must mark
this definition, that all religion is vain which departeth and degenerateth from
the pure and simple Word of God. There is no express mention made indeed of the
Word, because they spake to the Gentiles. But because God is no otherwise
rightly worshipped than according to his appointment, it followeth out of
Paul’s words, that so soon as men depart from that worship which God hath
commanded and doth allow, [approve,] they are wearied foolishly and vainly with
a vain and unprofitable labor. For that religion wherein God hath not the
preeminence is nothing worth, neither hath it any truth or
soundness.
And this was the cause that sincere and perfect
godliness was never found, neither did it ever flourish in the more part of the
world. For they stood only about the removing of the old idolatry; and the other
thing was in the mean season foreslowed, [neglected,] to bring men unto the true
God alone, after that they had forsaken idols. They turned, indeed, the name of
an idol sometimes into the name of God, but under that color they did
nevertheless cherish the old errors, which they should have endeavored to
redress. So the priests of France begat the single life of great Cybele.
F887
Nuns came in place of the vestal virgins. The church of All Saints succeeded
Pantheon, (or the church of All Gods;
F888)
against ceremonies were set ceremonies not much unlike. At length came in the
multitude of gods, who they thought would be lawful and tolerable if they had
once decked [masked] them with the titles of saints. Corruptions are not by this
means purged, neither are the stables, both profane and full of filth, turned
into the temple of God; but the name of God is mixed with profane pollutions,
and God himself is brought into a filthy stall. Wherefore, let us remember that
the apostles did not only employ themselves to overthrow idolatry which had long
time reigned in former ages, but did also take great heed that pure religion
might reign afterward, having put all corruptions to flight.
Who hath made heaven and
earth. We know that the order of
teaching doth require that we begin with things which are better known. Seeing
that Paul and Barnabas spake to the Gentiles, they should have in vain essayed
to bring them
F889
unto Christ. Therefore, it was expedient for them to begin with some other
point, which was not so far separate from common sense, [perception,] that after
that was confessed they might afterward pass over unto Christ. The minds of the
men of Lystra were possessed with that error, that there be more gods than one.
Paul and Barnabas show, on the contrary, that there is but one Creator of the
world. After that that reigned number and multitude of the gods was taken away,
there was passage now made unto the second member, that they might teach what
that God was who was the Creator of heaven and earth. The case standeth
otherwise at this day between us and the Papists; they confess that there is but
one God, and they admit the Scripture. Therefore, it remaineth that we prove to
them out of the Scripture what God is, and after what sort he will be worshipped
of men.
16.
In times
past. Because the men of Lystra might
object that that God was unknown hitherto, Paul and Barnabas prevent them and
say, that all men wandered indeed in darkness, and that all mankind was stricken
with blindness, but that they deny that any prejudice must be made
F890
according to the perverse ignorance of the world. These were two no small lets
for the unbelievers, long antiquity of time, and the consent almost of all
nations. Paul and Barnabas remove both in this place, If, say they, men have
erred many years, [ages,] and if the world have wandered without reason and
judgment, let not, therefore, the truth of God, when it appeareth, be less
precious to you. For seeing that it is eternal, and is not changed, it is an
unmeet thing that the long prescription of years should be set against it. They
prove that there is no more aid or patronage to be found in the number of men.
There is no cause (say they) why the conspiracy of all the whole world should
keep you from coming to the right way. Blindness hath got the upper hand among
all people; but God doth now (appear and) give light to you. Therefore, your
eyes must be open, and you must not slumber and sleep in darkness, though all
people have been drowned therein hitherto.
Their
ways. If he had only said that men were
deceived until that time through God’s sufferance, we might easily gather
thereby that all men can do nothing else but err, so long as they be not
governed of God. Yet he speaketh far more plainly when he calleth errors the
ways of men. For we are plainly taught by this what the wisdom and
understanding of man’s mind can do in beholding and keeping the way of
salvation. All people [nations] (saith he) have walked in their own ways; that
is, they have wandered in darkness and death. It is all one as if he should say,
that there is no sparkle of true reason in all the whole world.
Therefore, there is but one rule of true godliness,
that is, that the faithful, casting from them all confidence in their own wit,
do submit themselves to God. For the ways of men are now as they were in times
past; and the examples of all times teach how miserably blind those men be who
have not the word of God to give them light, though they think they can pass
other men in quickness of sight. Immediately after the beginning of the world,
the more part fell away unto diverse superstitions and wicked worshippings.
Whence came that, save only because it pleased them to follow their own
imaginations? When it might have seemed that the world was purged with the
flood, it fell again [relapsed] straightway to the same vices. Therefore, there
is nothing more deadly than to lean to our own wisdom.
But Paul and Barnabas show no cause here why the Lord
suffered the world to err so long; and assuredly we must count the will of God
alone the chiefest law of equity. God hath always a good reason for his worlds;
but because it is oftentimes hid from us, it is our duty reverently to wonder at
his secret counsel. We must, indeed, confess that the world was worthy of
[deserved] such destruction; but there can no other reason be brought why the
Lord had mercy rather on one age than on another, save only because it seemed
good to him that it should be so. Therefore, Paul calleth that time which was
appointed of God for preaching the gospel, the time of fullness,
(<480404>Galatians
4:4,) lest any other opportunity be sought. And we must remember that which we
had in the first chapter, that it is not for us to know the times and seasons
which the Father hath placed in his own power. So that the cavil of the
Papists is refuted, who say that it cannot be that God suffered his Church to
err so long. For whence, I pray you, came the Gentiles but from the ark
of Noah, when there was a certain singular purity of the Church?
(<010909>Genesis
9:9.) Also, the posterity of holy Shem, together with others, did degenerate.
Yea, Israel, the peculiar people of the Lord, was also left for a long time.
Wherefore, it is no marvel if God did punish the contempt of his word with the
same blindness under the reign of his Son as he did in times
past.
17.
Notwithstanding, he did not suffer himself to be without
witness. Paul and Barnabas take from the
Gentiles in this place the cloak [pretext] of ignorance. For how greatly soever
men please themselves in their own inventions, being at length convicted of
error, they fly unto this fortress, [asylums] that they ought to bear no blame;
F891
but that God was rather cruel, who did not vouchsafe so much as. with one hiss
to call those back whom he saw perish, [perishing.] Paul and Barnabas cut off
F892
this frivolous objection, when they show that God lay hid in such sort, that he
[still] bare witness of himself and his divinity. Notwithstanding, we must see
how these two things can hang together; for if God bare witness of himself, he
did not suffer (so much as in him lay)the world to err. I answer, that this kind
of testimony, whereof mention is made, was such as that it made men without
excuse, and yet was it not sufficient to salvation. For that of the apostle is
true, that by faith it is understood that the worlds were ordained by the word
of God,
(<581103>Hebrews
11:3.) But faith is not conceived by the bare beholding of the heaven and earth,
but by the hearing of the word. Whereupon it followeth, that men are brought by
the direction of the word alone unto that knowledge of Almighty God which
bringeth salvation. And yet this letteth not but that they may be made without
excuse, even without the word, who, though they be naturally deprived of light,
are blind notwithstanding, through their own malice, as Paul teacheth in the
first chapter to the Romans.
Giving rain and fruitful
seasons. God hath, indeed, revealed
himself to all mankind by his word since [from] the beginning. But Paul and
Barnabas show that there was no age on which God did not bestow benefits, which
might testify that the world is governed by his government (and commandment;)
and because the light of doctrine had been buried long thee, therefore they say
only, that God was showed by natural arguments, [evidences.] And it is to be
thought that they did, in such sort, set forth the magnificence and greatness of
the works of God as became them; but it was sufficient for Luke to touch the
(sums and) chief points of matters. Neither do I so understand it, that they
intreated subtlety, and after the manner of the philosophers, of the
secrets of nature, for they spake unto an unlearned multitude; therefore it
behooved them to set that before them plainly which the most ignorant did know.
Notwithstanding they take this principle, that in the order of nature there is a
certain and evident manifestation of God, in that the earth is watered with
rain; in that the heat of the sun doth comfort it;
F893
in that there cometh such abundance of fruit out of the same yearly, it is
thereby gathered for a surety, that there is some God who governeth all things.
For even the heaven and earth are not moved or governed by their own motion, and
much less by fortune. Therefore it remaineth, that this wonderful workmanship of
nature doth manifestly show the providence of God; and those who said that the
world was eternal spake not as they thought, but they went about by malicious
and barbarous unthankfulness [ingratitude] to suppress the glory of God, wherein
they betrayed their impudence.
Filling with meat and
gladness. The ungodliness of men is more
convict in that, if they knew not God, because he cloth not only set before
their eyes testimonies of his glory in his works, but doth also appoint all
things for their use. For why doth the sun and stars shine in the heavens, save
only that they may serve men? Why doth the rain fall from heaven? Why doth the
earth bring forth her increase, save only that they may minister food to men?
Therefore, God hath not set man upon earth that he may be an idle beholder of
his work, as being set upon a theater, but to exercise himself in praising the
liberality of God, whilst that he enjoyeth the riches of heaven and earth. And
now, is it not more than filthy forwardness [depravity] not to be moved with so
great goodness of God in the manifold abundance of things? To fill the hearts
with meat, doth signify nothing else but to give food which may satisfy the
desires of men. By this word
gladness,
Paul and Barnabas do mean that God doth give more to men, according to his
infinite goodness, than their necessity doth require; as if it had been said,
that men have meat given them not only to refresh their strength, but also to
make their hearts merry.
If any man do object that it falleth out so
oftentimes that men do rather mourn, being hungry, then rejoice, being full; I
answer, that that cometh to pass contrary to the order of nature; namely, when
the Lord shutteth his hand because of the sins of men. For the liberality of God
should flow unto us abundantly of his [its] own accord, as it is here described
by Paul and Barnabas, unless it were kept back by the lets of our vices. And yet
there was never so great barrenness wherein the blessing of God in feeding men
did quite wither away. It was, indeed, well said of the prophet, Open thy mouth,
and I will fill it,
(<198110>Psalm
81:10,) that we may know that we be hungry through our own fault, whilst that we
do not admit the goodness of God. But how unworthy soever we be and straight,
F894
yet the fatherly love of God breaketh through even unto the unworthy. Especially
the generality of mankind doth testify that the benefits of God do never cease,
wherein he appeareth to be our Father.
18.
When they had said
thus. Luke said before that they did not
only use words, but they ran also with violence into the multitude.
F895
Now he addeth, that the fury of the people was scarce appeased
F896
with that vehemency, whereby appeareth how mad and untamed the heat of the world
is toward idolatry. For if they believe the [them] gods, why do they not believe
their word, whereby they put from them false honor? But all idolaters are sick
of this disease, that they are oftentimes ready to shake off the yoke, unless
religion be subject to their will and pleasure. Wherefore, no marvel if the
prophets say oftentimes that men are carried into the blind affection of
superstitions, even as brute beasts are carried into their
lust.
|
ACTS
14:19-22
|
|
19. And there came from Antioch and Iconium
Jews, by whom the multitudes were persuaded, and when they had stoned Paul, they
cast him out without the city, thinking that he was dead. 20. And as the
disciples stood about him, he arose and entered into the city: and on the morrow
he went forth with Barnabas to Derbe. 21. And when they had preached the
gospel to this city, and had framed malay disciples, they returned to Lystra,
and to Iconium, and Antioch, 22. Strengthening the souls of the
disciples, and exhorting them to continue in the faith, and that through many
afflictions we must enter into the kingdom of heaven.
|
19.
There
came. Paul and Barnabas can hardly stay
the people from doing sacrifice; but a company of knaves do, with small ado,
persuade them to stone Paul, whom of late they made a god. Whereby appeareth how
much more men be bent unto superstition than unto the true worship of God, and
how arrogant superstition is, which will always bear the chief sway in
appointing the worship of God. The servants of God seek no other thing but to
bring men under obedience of him, which is salvation and felicity alone. They
challenge to themselves no lordship, they hunt after no gain; and yet the world
cannot abide them. For almost all men murmur; and now and then there rise
tumults. Those who are thus stubborn against God, they be too ready to believe
seducers, and willingly submit themselves to their tyranny. So the Pope had
liberty to deceive at his pleasure, and not only to oppress miserable souls with
slavery, but also cruelly to torment them. Whatsoever he commanded it was
obediently received, and even at this day, though he make impossible laws, yet
dare no man once mutter against them. Nevertheless, the yoke of Christ is sweet,
(<401130>Matthew
11:30,) and yet few there be who will suffer it.
Therefore, in this history is most lively painted out
unto us the forwardness of the world. Paul might have reigned under the title of
Mercury, with the commendation of all men; he will not be a god. Because he
serveth Christ faithfully, he is stoned. His constancy is commended, to the end
we may follow it. He was indeed wonderfully delivered by the Lord; but as
touching himself he suffered a most cruel kind of death. Therefore, we must make
like account of this testimony, which he doth also recite in the Second Epistle
to the Corinthians,
(<471125>2
Corinthians 11:25,) as if he had been slain. Furthermore, we need not doubt but
that the common sort made insurrection against him outrageously.
F897
So that, what violence soever the wicked do to the servants of Christ, it is
never called in question; the laws are whist, [silent;] judgments cease;
the magistrate is asleep; there is no patron to be
found.
20.
As the
disciples. Though no man defended Paul,
yet Luke showeth that the godly were desirous of his life;
F898
yet they did so moderate themselves, lest they should attempt anything with
great danger to no end, seeing they could not help him unless it were done
privily. And surely we must always mark what the Lord hath brought to our hand.
If I, standing upon the bank, shall see a man in the midst of the water, and
cannot reach him my hand when he is like to be drowned,
F899
what is remaining for me to do but to commend him to the Lord? And [but] if
there be any hope to help him, then must I endanger myself.
F900
Therefore, we will not say that Saint Paul was left alone by the disciples
through sloth, seeing they could not help him; and they declare their love and
care when they stand about him after he is cast out.
They went to
Derbe. It appeareth plainly by this that
Paul was miraculously saved, seeing that, on the morrow, after he was cast out
for dead, he taketh his journey, being fresh and sound; whence it is also
gathered what an invincible heart he bare against all evils and afflictions. For
he creepeth not into a corner, where, like an overworn soldier, he may live
idly; but he goeth to the same places where he was uncourteously and cruelly
handled but a little before. Notwithstanding Luke showeth that the church was
first planted among the men of Derbe, he addeth afterward, that Paul and
Barnabas returned unto the churches which they had ordained, that they might
confirm the disciples; whereby by he giveth us to understand that the use of the
Word consisteth not in instruction only, whereby the hearer is only taught, but
that it is also available for confirmation of faith, in admonishing, exhorting,
and reproving. And Christ doth not only command his ministers to teach, but also
to exhort; and Paul saith that the Scripture is profitable not only to teach,
but also to exhort,
(<550316>2
Timothy 3:16.) Wherefore, let not pastors think that they have done their duty
as they ought, when they have well trained up their people in true knowledge,
unless they employ themselves to this part also. Again, let not the faithful
neglect the Word of God, as if the reading and preaching thereof were
unnecessary; because there is no man who hath not need of continual
confirmation.
22.And
exhorting them. This was the principal
way to confirm, in that they provoke the disciples who had before embraced the
Gospel and did profess it, to go forward by exhorting them; for we are far from
being so ready and stout
F901
as we ought. Therefore our laziness needeth pricks, and our coldness must be
warmed. But because God will have his exercised with diverse combats, Paul and
Barnabas admonish the disciples to be ready to suffer tribulation. A very
necessary admonition, that we must go on warfare in this world, that we may live
well and godly. If the flesh should not molest us, if Satan should
attempt nothing, if the wicked should not trouble us with some stumbling-blocks,
it were no such troublesome thing to persevere; because that were a sweet walk
through a soft and pleasant way; but because there arise on every side, and
every minute of an hour, [moment,] infinite assaults, which provoke us to fall
away, there ariseth the hardness,
F902
and therefore is it that the virtue of constancy is so rare. Therefore, to the
end we may persist even unto the end, we must be prepared for
war.
But Luke speaketh not in this place only of the
persecutions which the adversaries raise against us with drawn swords and
flaming fires; but he comprehendeth under the word tribulations, all
sorrows and miseries whereunto the life of the godly is subject; not because the
faithful alone are miserable; because this is the common state both of the good
and bad. Whence also cometh that famous proverb, It is the best not to be born;
and the next to die very quickly.
F903
But when as God doth oftentimes spare the wicked, and doth fat them with
prosperity, he is more sharp and hard,
F904
toward his children. For besides common molestations, they are oppressed
peculiarly with many discommodities, and the Lord doth humble them with such
exercises, keeping their flesh under correction lest it wax wanton; he awaketh
them, lest they lie sleeping upon earth. Unto these are added the reproaches and
slanders of the wicked; for they must be, as it were, the offscourings of the
world. Their simpleness is laughed at; but they use
F905
wicked mocks and scoffs, principally against God. Last of all, the lust of the
wicked breaketh out into open violence; so that they have need to strive
F906
with many tribulations, and it cannot be but that all their life shall be envied
and unquiet amidst so many enemies. But this is the best comfort, and which is
sufficient enough to confirm their minds, that this way (though it be hard and
sharp) leadeth unto the kingdom of heaven. For we gather by this that the
miseries of the godly are more happy than be all the doting dainties and
delights of the world.
Therefore, let us remember, first, that this
condition is set down for us, that we suffer many tribulations; yet let us also
remember to add this, to mitigate the bitterness thereof, that by them we be
brought unto the kingdom of God. Furthermore, their babbling is frivolous,
F907
who gather hereby that patience is a work which deserveth eternal salvation,
seeing that the cause of salvation is not in this place handled, but after what
sort God useth to handle his in this world; and the comfort is added, not to
extol the dignity and merit of works, but only to encourage the godly, that they
faint not under the burden of the cross. All mankind, as we have said before, as
well one as other, is subject to many miseries; but the afflictions of the
reprobate are no thing else to them but the very entry of hell; but these turn
to the saints to an happy and joyful end, and for them they fall out well; and
so, consequently, they be helps for salvation, because they take part with
Christ.
F908
We must note that Paul and Barnabas being not content with the plural number, do
plainly set down many tribulations, lest any man, after he hath suffered one or
two, or
F909
a few, do at length sink down.
F910
Therefore, let the faithful think that they must pass through continual
miseries; that done, let them prepare themselves not for one kind of persecution
only, but for diverse kinds. For though God handle some men more courteously and
gently, yet doth he pamper none of his so daintily that he is free from all
tribulations.
|
ACTS
14:23-28
|
|
23. And when by voices [suffrages] they had
ordained them elders through all churches, having prayed with fasting, they
commended them to the Lord, in whom they had believed. 24. And passing
over through Pisidia, they came to Pamphylia. 25. And when they had
spoken the word at Perga, they went down to Attalia: 26. And thence they
sailed to Antioch, from whence they were commended to the grace of God unto the
work which they had fulfilled. 27. And when they were come, when the
Church was gathered together, they showed what great things God had done by
them, and that he had opened to the Gentiles the door of faith. 28. And
they were there no small time with the disciples.
|
23.
When they had ordained elders. By this
it appeareth sufficiently, that it is not enough if men have been once taught
the doctrine of godliness, and to have [hold] the sum of faith, unless they go
forward continually; therefore, Christ did not only send his apostles to preach
the gospel, but he commanded also that there should be pastors appointed, that
the preaching of the gospel might be perpetual and in daily use. Paul and
Barnabas do mark that this order was set down by Christ, when they assigned
pastors to every church, lest, after their departure, doctrine should cease and
be whisht, (silent.) Furthermore, this place teacheth, that the Church cannot
want an ordinary ministry, neither can any be counted Christians before God but
those who, during their whole life, are willing to learn. I take it that those
are called elders, in this place, who had the office of teaching enjoined them;
for it appeareth by Paul that some were only censors of manners, and such as had
authority to punish enormities,
(<540517>1
Timothy 5:17.) Now, forasmuch as Luke saith, that they were set over every
church, the difference between their office and the office of the apostles is
gathered hence. For the apostles had no certain place of abode, but they went to
and fro to found new churches; but pastors were set and appointed, every man to
his own church, and were, as it were, placed to watch
F911
over their congregations.
Had ordained by
election. The Greek word
ceirotonein
doth signify to decree, or ordain a thing, by lifting up the hands, as they used
to do in the assemblies of the people. Notwithstanding, the ecclesiastical
writers do often use the word
ceirotoneia,
in another sense; to wit, for their [the] solemn rite of ordaining, which is
called in Scripture laying on of hands. Furthermore, by this manner of
speech is very excellently expressed the right way to ordain pastors. Paul and
Barnabas are said to choose
F912
elders. Do they this alone by their private office?
F913
Nay, rather they suffer the matter to be decided by the consent of them all.
F914
Therefore, in ordaining pastors the people had their free election, but lest
there should any tumult arise, Paul and Barnabas sit as chief moderators. Thus
must the decree of the council of Laodicea be understood, which forbiddeth that
the people have liberty granted them to elect.
F915
They having prayed with
fasting. They had a double end and
reason of their prayer; the first, that God would direct them with the spirit of
wisdom and discretion to choose the best and most meet men, for they knew that
they were not furnished with so great wisdom but they might be deceived; neither
did they so much trust to their diligence, but that they knew that the principal
point did consist in the blessing of God, as we see men’s judgments err
daily where the heavenly government is not, and that all their labor is nothing
worth where the hand of God is not. These be the true signs and tokens
F916
of the godly to call upon the Spirit of God, that he may govern their counsels.
And if so be it this rule be to be observed in all businesses so often as the
government of the Church is in hand, which dependeth wholly upon his will and
pleasure, we must
F917
beware that we attempt nothing unless we have him for our guide and governor.
And the second end of their prayer was, that God would furnish with necessary
gifts those pastors which were chosen. For it is a harder matter to fulfill such
a function faithfully as a man ought, than that man’s strength is
sufficient for it. Therefore, they crave God’s help even in this part
also, having Paul and Barnabas for their authors.
They fast likewise, that even that may be a help
F918
to stir up the ferventness of their prayers; for we know how great our coldness
is otherwise. Not because it is always necessary that we should pray fasting,
seeing that God doth invite even those who are full to give thanks; but when we
are urged by any necessity to pray more fervently than we used commonly to do,
this is a very profitable provokement. And now we have already declared what a
weighty matter the choosing of pastors is, wherein the soundness of the Church
is handled. Wherefore, no marvel if Luke write that they used extraordinary
prayers. And it is profitable for us to mark this use, and other [uses] of
fasting, lest we imagine with the Papists that it is a meritorious work, or lest
we place the worship of God in it, seeing it is of itself nothing, neither is it
of any importance with God, save only inasmuch as it is referred unto another
end.
F919
They committed themselves to the
Lord. We gather hereby, first, what great care
Paul and Barnabas had for the salvation of those who, by their industry,
F920
were turned unto the Lord; for they testify, that in this infirmity of the flesh
men be subject to more dangers, than that their faith can continue steadfast
through his [its] own strength. Therefore, this is the only refuge and aid, if
the Lord keep them continually whom he hath once received. And when Luke saith,
that they were commended to God in whom they believed, there cometh no small
confidence hence unto us; because he assigneth this office to God as proper to
him, to save and defend all those who by true faith have embraced his
word.
24.
Passing through
Pisidia. We have already said that Paul
and Barnabas came to Antioch of Pisidia. Being now about to return to Antioch of
Syria, whence they were sent away, they go through Pamphylia, which is the
middle region toward the mount Taurus. And Perga and Attalia are cities lying
near together. And whereas Luke saith, that they preach the Word in the one
only, we may thereby guess that they had not opportunity offered them everywhere
to teach, which they were wont to neglect or let pass nowhere.
26.
When they had been commended. Luke might
have said that they were ordained there to be the apostles of the Gentiles; but
by a circuit of words
F921
he doth more plainly express that they were neither sent away of men, neither
did they attempt any thing trusting to their own strength, but that their whole
journey, together with the success, was committed to God, the author thereof.
Therefore, their preaching was no man’s work, but a work of the grace of
God. And the word
grace
is referred as well unto the power and efficacy of the Spirit, as also unto
all the rest of the signs of favor; because all those gifts be free which God
bestoweth upon his servants. And the sentence may be thus resolved, that they
prayed God that he would show forth his grace to further the labors of his
servants.
27.
After they had called the Church together.
As those who return from an embassage used to give an account of their acts,
so Paul and Barnabas declared to the Church all the sum of their voyage, that it
may thereby appear what good success they had, and how faithfully they
behaved themselves in their office; and also that they may exhort the faithful
to give thanks to God, as the thing itself gave them large matter;
F922
therefore Luke saith, Not that they did extol the things which they themselves
had done, but whatsoever things the Lord had done by them. It is word for word
with them; but according to the phrase of the Hebrew tongue, it is all
one as if it had been said, in them, or by them, or towards
them, or simply to them, in the dative case. Therefore Luke doth not
say sun
autoiv, but
meta
autwn; which I say for this cause, lest any
unskillful man ascribe some part of the praise to Paul and Barnabas, as if they
had been partners with God in the work; whereas he doth rather make him the only
author of all those famous facts which they had done.
Luke addeth immediately after, that the Lord had
opened the door of faith to the Gentiles; for though they were sent unto the
Gentiles, yet the strangeness [novelty] of the matter causeth them to wonder not
a little; and not only the sudden change did make the Jews astonished, but also
because it was to them as it were a monster, that unclean men, and such as were
strangers
F923
from the kingdom of God, should be mixed with the holy seed of Abraham, that
they might both together make one and ‘the same Church of God. They are
now taught by the event itself, that it was not for nothing that there were
apostles sent to them. Moreover, it is said that the door of faith was set open
to the Gentiles, not only because the gospel was preached to them with the
external voice, but because, being illuminated by the Spirit of God, they were
called effectually unto the faith. The kingdom of heaven is indeed set open to
us by the external preaching of the gospel; but no man entereth in save he to
whom God reacheth out his hand; no man draweth near unless he be drawn inwardly
by the Spirit. Therefore, Paul and Barnabas show and prove by the effect that
their calling was approved and ratified by God, because the faith of the
Gentiles was, as it were, a seal engraven by the hand of God to establish the
same, as Paul saith,
(<451625>Romans
16:25;
<470307>2
Corinthians 3:7.)
CHAPTER 15
|
ACTS
15:1-5
|
|
1. And certain which came down from Judea did
teach his brethren, that unless they should be circumcised according to the
manner of Moses, they could not be saved. 2. And when there arose
sedition, and disputing not a little to Paul and Barnabas against them, they
appointed that Paul and Barnabas, and certain other of them, should go up to the
apostles and elders to Jerusalem about this question. 3. And when they
were sent by the Church, they passed through. Phenice and Samaria, declaring the
conversion of the Gentiles, and they brought great joy to all the brethren.
4. And when they were come to Jerusalem, they were received of the
Church, and of the apostles and elders, and they showed what things soever God
had done with them. 5. And there arose certain of the sect of the
Pharisees which believed, saying, That, it was needful that they should be
circumcised, and to declare that the law of Moses must be kept.
|
1. When Paul and Barnabas had endured many
combats against the professed enemies of the gospel, Luke doth now begin to
declare that they were tried by domestic war; so that it was meet that their
doctrine and ministry should be proved by all means, to the end it might the
better appear that they were furnished by God, and armed against all the
assaults of the world and Satan. For that was no small confirmation for their
doctrine, in that being shaken and battered with so many engines, it stood
nevertheless, neither could the course thereof be broken off by so many
hindrances. Therefore, to this end doth Paul boast that he suffered fights
without and terrors within,
(<470705>2
Corinthians 7:5.) This history is most worthy the noting; for though we do
naturally abhor the cross and all manner [of] persecution, yet civil and
domestic discord is more dangerous, lest haply they discourage us.
F924
When tyrants bend their force and run violently upon men, flesh indeed is
afraid; and all those who are not endued with the spirit of fortitude do tremble
with all their heart; but then their consciences are not properly touched with
any temptation. For this is known to be as it were the fatal estate of the
Church. But when it falleth out so that the brethren go together by the ears,
and that the Church is on an uproar within itself, it cannot be but that weak
minds shall be troubled and also faint; and especially when the controversy is
about doctrine, which alone is the holy bond of brotherly unity. Finally, there
is nothing which doth more indamage the gospel than civil discord, because it
doth not only pierce and wound weak conscience, but also minister occasion to
the wicked to backbite.
Wherefore, we must diligently note this history, that
we may know that it is no new example, if among those who profess the same
gospel there arise some wranglings and strife about doctrine, when proud men can
get them a name, (whereof they are so furiously desirous,) by no other means but
by bringing in their own inventions. It is certain, that as there is but one
God, so there is but one truth of this God.
F925
Therefore, when Paul goeth about to exhort the faithful unto mutual consent, he
useth this argument, “One God, one faith, one baptism,” etc.,
(<490406>Ephesians
4:6.) But when we see wicked men arise, who go about to divide [rend] the Church
by their factions, and also either to corrupt the gospel ,with their false and
filthy [spurious] inventions, or else to bring the same in suspicion, we ought
to know the subtlety [artifice] of Satan. Therefore, Paul saith elsewhere that
heresies come abroad, that those who are tried may be made manifest,
(<461119>1
Corinthians 11:19.) And, assuredly, the Lord doth wonderfully make void the
subtlety of Satan, in that he trieth the faith of his by such trials, and doth
beautify his word with worthy and excellent victory; and causeth the truth to
shine more clearly which the wicked went about to darken. But it is very
convenient to weigh all the circumstances of the history which Luke
noteth.
Which came down from
Judea. This cloak and color was very
forcible to deceive even good men then. Jerusalem was honored not without cause
among all churches, because they reverenced it even as their mother. For the
gospel was deducted, as it were, by pipes and conduits
F926
from that fountain. These seducers come thence; they pretend the apostles; they
boast that they bring nothing but that which they learned of them. They blind
and blear the eyes of the unskillful with this smoke; and those who are light
and wicked do greedily snatch at the color which is offered them. The
perturbation of the Church doth, like a tempest, shake those who were otherwise
good and moderate, so that they are enforced to stumble. Therefore, we must note
this subtlety of Satan, that he abuseth the names of holy men that he may
deceive the simple, who, being won with the reverence of the men, dare not
inquire after the thing itself. Luke doth not express, indeed, with what
affection these knaves were moved; yet it is likely that perverse zeal was the
cause which moved them to set themselves against Paul and Barnabas; for there be
certain churlish natures which nothing can please but that which is their own.
They had seen that circumcision and other rites of the law were observed at
Jerusalem; wheresoever they become, they can abide nothing which is not
agreeable thereto, as if the example of one church did bind all the rest of the
churches with a certain law. And though such be carried with a preposterous zeal
to procure tumults, yet are they pricked inwardly with their ambition, and with
a certain kind of stubbornness. Nevertheless, Satan hath that he would; for the
minds of the godly have such a mist cast before them that they can scarce know
black from white.
Therefore, we must beware first of this plague, that
some prescribe not a law to other some after their manner, that the example of
one church be not a prejudice
F927
of a common rule. Also, we must use another caution, that the persons of men do
not hinder or darken the examination of the matter or cause. For if Satan
transfigure himself into an angel of light,
(<471114>2
Corinthians 11:14,) and if, by sacrilegious boldness, he usurp the holy name of
God, what marvel is it if he do like wickedly deceive men under the names of
holy men? The end shall at length declare that the apostles meant nothing less
than
F928
to lay the yoke of the law upon the neck of the Gentiles; and yet Satan meant
under this shift to get in. So it falleth out oftentimes that those who contrary
[oppose] the doctrine of Christ, creep in under the title of his servants.
Therefore, there is one only remedy, to come to search out the matter
F929
with sound judgments; also it behoveth us to prevent an offense, lest we think
that the faithful servants of God do therefore strive among themselves, because
Satan doth falsely abuse their names, that he may set certain shadows by the
ears together to terrify the simple.
2.
When there was sedition arisen. This was
no small trial, in that Paul and Barnabas are haled into a troublesome tumult.
There was mischief enough already in the matter [dissension] itself; but it is a
more cruel mischief when the contention waxeth so hot, that they are enforced to
fight with their brethren as with enemies. Add, moreover, the infamy wherewith
they saw themselves burdened among the simple and unskillful, as if they would
trouble the peace of the Church with their stubbornness. For it falleth out
oftentimes so, that the faithful servants of Christ are envied alone, and bear
all the blame, after that they have been unjustly troubled, and have faithfully
employed themselves in defense of a good cause. Therefore, they must be endued
with invincible courage to despise all false reports which are carried about
concerning them. Therefore, Paul boasteth in another place that he went through
the midst of seditions,
(<470605>2
Corinthians 6:5.) But the servants of God must observe such moderation, that
they abhor so much as they can all discord; if at any time Satan raise tumults
and contentions, let them endeavor to appease them, and, finally, let them do
all that they can to foster and cherish unity. But again, on the other side,
when the truth of God is assailed, let them refuse no combat for defense
thereof; nor let them fear to oppose themselves valiantly, though heaven and
earth go together.
And let us, being admonished by this example, learn,
so often as there ariseth any tumult in the Church, wisely to weigh through
whose fault it came, lest we rashly condemn the faithful ministers of Christ,
whose gravity is rather to be praised, because they can abide so valiantly such
violent assaults of Satan. Secondly, let us call to mind that Satan was bridled
by the wonderful providence of God, that he might not put the doctrine of Paul
to the foil. For if he had been suffered to do hurt at his pleasure, so soon as
the faith of the Gentiles had been pulled down and overthrown, the gospel
preached by Paul should have fallen to the ground, and the gate should have
[been] shut against the calling of the Gentiles. Thirdly, let us learn that we
must in time prevent dissension, of what sort soever it be, lest it break out
into the flame of contention; because Satan seeketh nothing else by the fans of
dissension but to kindle so many fires. But again, seeing we see the primitive
Church on an uproar, and the best servants of Christ exercised with sedition, if
the same thing befall us now, let us not fear as in some new and unwonted
matter; but, craving at the Lord’s hands such an end as he now made, let
us pass through tumults with the same tenor of faith.
Unless ye be
circumcised. Luke setteth [defineth]
down briefly in these words the state of the question, to wit, that these
seducers went about to bind men’s consciences with necessity of keeping
the law. Circumcision is indeed mentioned alone in this place; but it appeareth
by the text that they moved the question about the keeping of the whole Law.
And, because circumcision was, as it were, a solemn entrance and admission into
other rites of the law, therefore, by synecdoche, the whole law is
comprehended under one part. These enemies of Paul did not deny that Christ was
the Messiah; but though they gave him their names, they retained therewithal the
old ceremonies of the law.
The error might have seemed tolerable at the first
glimpse. Why doth not Paul then dissemble, at least, for some short time, lest
he shake the Church with conflict? for the disputation was concerning external
matters, concerning which Paul himself forbiddeth elsewhere to stand and strive
too much. But there were three weighty causes which enforced him to gainstand.
For, if the keeping of the law be necessary, man’s salvation is tied to
works, which must be grounded in the grace of Christ alone, that the faith may
be settled and quiet. Therefore, when Paul saw the worship of the law set
against the free righteousness of faith, it was unlawful for him to hold his
peace, unless he would betray Christ. For, seeing the adversaries did deny that
any should be saved, save he which did observe the law of Moses, by this means
they did translate unto works the glory of salvation, which they took from
Christ, and having shaken assurance, they did vex miserable souls with
unquietness. Again, it was no small thing, neither of any small importance, to
spoil and rob faithful souls of the liberty gotten by Christ’s blood.
Though the inward liberty of the Spirit were common to the fathers as well as to
us, yet we know what Paul saith, that they were shut up under the childish ward
and custody of the law, so that they did not much differ from servants; but we
are loose from the schoolmastership of the law after that Christ was revealed,
(<480324>Galatians
3:24,) and we have more liberty, the time of our nonage being, as it were,
ended. The third vice of this doctrine was, because it darkened the light of the
Church,
F930
or at least did put in, as it were, certain clouds, that Christ the Sun of
righteousness might not give perfect light. In sum, Christianity should shortly
have come to nothing if Paul should have yielded to such beginnings. Therefore,
he entereth the combat, not for the external uncircumcision of the flesh, but
for the free salvation of men. Secondly, that he may acquit and set free godly
consciences from the curse of the law, and the guilt of eternal death.
Last of all, that after all hindrances are driven away, the brightness of the
grace of Christ may shine as in a pleasant and clear heaven. Moreover, these
knaves did great injury to the law when they did wickedly corrupt the right use
thereof. This was the natural and right office of the law, to lead men by the
hand, like a schoolmaster, unto Christ; therefore, it could not be worse corrupt
than when, under color of it, the power and grace of Christ were
diminished.
After this sort must we look into the fountains of
all questions, lest by our silence we betray the truth of God, so often as we
see Satan, by his subtlety, aim right at it; neither let our minds be changed
and wax faint through any perils, or reproaches and slanders, because we must
constantly defend pure religion, though heaven and earth must [should] go
together. The servants of Christ must be no fighters,
(<550224>2
Timothy 2:24;)therefore, if there be any contention risen, they must rather
study to appease and pacify the same by their moderation, than by and by to blow
to the assault.
F931
Secondly, they must take good heed of superfluous and vain conflicts; neither
shall they handle controversies of any small weight; but when they see Satan wax
so proud, that religion cannot any longer continue safe and sound unless he be
prevented, they must needs take a good heart to them, and rise to resist;
neither let them fear to enter even most hateful combats. The name of peace is
indeed plausible and sweet, but cursed is that peace which is purchased with so
great loss, that we suffer the doctrine of Christ to perish, by which alone we
grow together into godly and holy unity.
The Papists cause us at this day to be sore hated, as
if we had been the causers of deadly tumults, wherewith the world is shaken; but
we can well defend ourselves, because the blasphemies which we endeavored to
reprove were more cruel
F932
than that it was lawful for us to hold our peace; there we are not to be blamed,
because we have taken upon us to enter combats in defense of that cause, for
which we were to fight even with the very angels. Let them cry till their
throats be sore; Paul’s example is sufficient for us, that we must not be
either cold or slack in defending the doctrine of godliness when the ministers
of Satan seek to overthrow it with might and main; for their brainsick
distemperature ought not to pass
F933
the constancy of the servants of God. When Paul did zealously set himself
against the false apostles, sedition began at length
F934
by reason of the conflict; and yet the Spirit of God doth not therefore reprove
him; but doth rather with due praises commend that fortitude which he had given
that holy man.
They determined,
etc. The Spirit of God put them in mind
of this remedy to appease the tumult, which might otherwise have gone farther
with doing much hurt, whereby we be also taught, that we must always seek such
means as be fit
F935
for ending discord; because God doth so highly commend peace, let the faithful
show
F936
that they do what they can to nourish the peace of the Church. The truth must
always be first in order with them, in defense whereof they must be afraid of no
tumults; yet they must so temper their heat that they refuse no means of godly
agreement; yea, let them of their own accord invent what ways soever they can,
and let them be witty in seeking them out. Therefore, we must observe this mean,
lest being carried away through immoderate vehemency of zeal we be carried
beyond the just bounds; for we must be courageous in defense of true doctrine,
not stubborn, nor rash; therefore, let us learn to join together these two
virtues which the Spirit of God commandeth in Paul. When he is drawn into the
field by the wicked, he is not afraid boldly to offer himself; but when he doth
meekly admit the remedy which was offered, he declareth plainly what small
desire he had to fight, for otherwise he might have boasted that he did not pass
for the apostles,
F937
and so have stood stoutly in that; but the desire of peace did not suffer him to
refuse their judgment. Moreover, ignorant and weak men should have conceived a
sinister opinion, if they should have seen two men only separated from all the
servants of Christ; and godly teachers must in no case neglect this way to
cherish faith, that they may show that they agree with the
Church.
Paul, indeed, did not depend upon the beck of the
apostles, that he would change his opinion if he should have found them contrary
to him, who would not have given place even to the very angels, as he boasteth
in first chapter to the Galatians,
(<480108>Galatians
1:8;) but lest the wicked should slanderously report that he was a man that
stood too much in his own conceit, and which was too proud, and which did please
himself with an unseemly contempt of all men, he offered to give an account of
his doctrine, as it became him, and as it was profitable for the Church;
secondly, he presented himself before the apostles with sure hope of victory,
because he knew full well what would be their judgment, seeing they were guided
by the same Spirit wherewith he was governed. Notwithstanding, it may be
demanded for what purpose the men of Antioch sent Paul and Barnabas unto the
rest of the apostles; for if they did so greatly reverence them, that they stood
in doubt until they had given judgment on this side or that, their faith was
hitherto vain and altogether none? But the answer is easy, seeing they knew that
all the apostles were sent
F938
by Christ alone with the same commandments, and that they had the same Spirit
given them, they were fully persuaded of the end and success, and, undoubtedly,
this counsel proceeded from honest and stout men, who were not ignorant that the
knaves did falsely pretend the names of James and Peter. Wherefore, they sought
nothing else but that the apostles might further a good matter with their
consent.
F939
To the same end were all holy synods assembled since
the beginning, that grave men, and such as were well exercised in the word of
God, might decide controversies, not after their own pleasure, but according to
the authority of God. This is worth the noting, lest the Papists pierce
any man with their loud outcries,
F940
who, to the end they may overthrow Christ and his gospel, and put out all the
light of godliness, thrust upon us Councils, as if every definition and
determination of men were to be counted an heavenly oracle; but if the holy
Fathers had their sitting at this day, they would cry with one mouth, that there
was nothing more unlawful for them, neither did they mean any thing less
than to set down or deliver any thing without having the word of
Christ for their guide, who was their only teacher, [master,] even as he is
ours. I omit this, that the Papists lean only unto untimely
F941
Councils, which breathe out nothing but gross ignorance and barbarism; but even
the best and most choice must be reckoned in that number, that they may be
subject to the word of God. There is a grievous complaint of Gregory Nazianzene
extant, that there was never any Council which had a good end. What excellency
soever did flourish and was in force in the Church, it cannot be denied but that
it began to decay an hundred years after; therefore, if that holy man were now
living, how stoutly would he reject the toys of the Papists, who, without all
shame, most impudently bring in the jugglings of visors instead of lawful
Councils, and that to that end, that the Word of God may pack,
F942
so soon as a few bald and foolish men have set down whatsoever pleased them?
3.
Being brought on the way by the Church.
Whereas, by the common consent of the Church, there were joined to
Paul and Barnabas companions, who might, for duty’s sake, conduct
them, we may thereby gather, that all the godly were on their side; and that
they did never otherwise think but that the cause was theirs as well as the
apostles. Wherefore they determined the journey of Paul and Barnabas with like
minds as they took it in hand; to wit, that they might tame and put to silence
those troublesome spirits who did falsely make boast of the apostles. Whereas he
saith shortly after, that they certified the brethren in their voyage of the
wonderful conversion of the Gentiles, it is a testimony and token that they came
not to Jerusalem fraught with fear; but that they did even without fear stoutly
profess that which they had taught before. Therefore, they come not to plead
their cause before their judges; but that they may, with common consent and
judgment, on both sides, approve that which was commanded by God touching the
abolishing of ceremonies. For though they did not despise the judgment of the
apostles, yet because they knew that it was not lawful for them, neither for the
apostles, to decree otherwise concerning the cause, it did not become them to
stand as men whose matter is handled at the bar.
F943
Thence cometh the boldness of rejoicing; to this end
F944
tendeth the joy of the godly, whereby they subscribe both to the doctrine of
Paul and also the calling of the Gentiles.
4.
They were received of the Church. By
this word
Church he meaneth the multitude itself
and the whole body; that done, he assigneth a peculiar place to the apostles and
elders, by whom Paul and Barnabas were specially received. Furthermore, because
the apostles had no certain place of abode at Jerusalem, but went ever now and
then sometimes to one place and sometimes to another, whithersoever occasion did
call them, that church had elders to whom the ordinary government of the Church
was committed; and what the one function differeth from the other we have before
declared,
(<441423>Acts
14:23.) And hereby it appeareth what brotherly courtesy there was in the
apostles and elders, because they do not only courteously receive Paul and
Barnabas, but so soon as they hear what success they had with their pains they
took, they magnify the grace of God. Luke repeateth again that form of speech
which we had before in the chapter next going before, when he saith, that they
declared whatsoever things God had done with them. Wherein we must remember that
which I said before, that God is not made a fellow-laborer, but all the whole
praise of the work is ascribed to him. Therefore it is said, that he did that
with Paul and Barnabas which he did by them, as he is said to deal mercifully
with us when he helpeth our miseries.
5.
Certain of the sect of the Pharisees. It
is not without cause that Luke expresseth what kind of men they were which went
about to trouble or hinder Paul, even at Jerusalem also. And it is to be thought
that the evil flowed from that fountain; and that Luke doth now more plainly
express, that there brake out now also fans [disturbers] out of that very same
sect, from whence the authors of that wicked dissension came. For though they
had given Christ their names, yet there remained relics of their former nature.
We know how proud the Pharisees were, how haughty, how lofty their looks were;
F945
all which they would have forgotten if they had truly put on Christ. Like as
there remained no Phariseeism in Paul, but a great part had gotten the habit of
stubbornness by long custom, which they could not shake off so easily by and by.
Forasmuch as there reigned most of all among them hypocrisy, they were too much
addicted to external rites, which are coverings for vices. They were likewise
puffed up with pride, so that they did tyrannously covet to make all other men
subject to their decrees. It is well-known how sore sick the monks are of both
diseases. Whereby it cometh to pass, that nothing is more cruel than they to
oppress the Church, nothing is more wicked or forward than they to despise the
Word of God. Moreover, we see many of them which came out of those dens which
have cast from them their cowl, and yet can they never forget those conditions
which they learned there.
F946
|
ACTS
15:6-11
|
|
6. And the apostles and elders came together,
that they might look to this business. 7. And after there had been great
disputing, Peter arose and said to them, Men and brethren, ye know how that of
old time God did choose in us, that by my mouth the Gentiles should hear the
word of the gospel and believe. 8. And God, who is lower of the hearts,
bare witness to them giving them his Holy Spirit, as to us. 9. And he put
no difference between them and us, after that by faith he had purified their
hearts. 10. Therefore, why do ye now tempt God to lay a yoke upon the
necks of the disciples, which neither our fathers nor we were able to bear?
11. But we believe that we have salvation through the grace of our Lord
Jesus Christ, even as they.
|
6.
The apostles and elders met together.
Luke saith, not that all the whole Church was gathered together, but those
who did excel in doctrine and judgment, and those who, according to their
office, were competent
F947
judges in this matter. It may be, indeed, that the disputation was had in
presence of the people. But lest any man should think that the common people
were suffered hand over head to handle the matter, Luke doth plainly make
mention of the apostles and elders, as it was more meet that they should hear
the matter and to decide it.
F948
But let us know, that here is prescribed by God a form and an order in
assembling synods, when there ariseth any controversy which cannot otherwise be
decided. For seeing that many did daily gainstand Paul, this disputation alone,
by reason whereof there was great ruin like to ensue, and which was already come
to hot combats, did enforce him to go to Jerusalem.
7.
And when there had been great disputation.
Though there were choice made of grave men, and such as were public teachers
of the Church, yet could not they agree by and by.
F949
Whereby appeareth how the Lord did exercise his Church, even then, by the
infirmity of men, that it might learn to be wise with humility. Moreover, he
suffered (even in that company and assembly wherein he was chief) the principal
point of Christian doctrine to be diversely tossed and handled, lest we should
wonder, if at any time it so fall out, that men, who are otherwise learned and
godly, do, through unskillfulness, fall into an error. For some were not so
quick witted [acute] that they could thoroughly see into the greatness of the
matter. So that when they judge that the law ought to be kept, being unadvisedly
carried away with the zeal of the law, they see not into how deep a labyrinth
they throw the consciences of other men, and their own also. They thought that
circumcision was an eternal and inviolable token of God’s covenant; the
same opinion had they of all the whole law. Wherefore Peter standeth chiefly
upon this, to show the state of the question, which the most of them knew not.
And his oration hath two members. For, first, he proveth by the authority of God
that the Gentiles must not be enforced to keep the law; secondly, he teacheth
that all man’s salvation is overthrown, if the conscience be once caught
in this snare. Therefore, the former part (wherein he declareth that he was sent
of God to teach the Gentiles, and that the Holy Spirit came down upon them)
tendeth to this end, that men did not unadvisedly disannul the ceremonies of the
law, but that God is the author of that disannulling. And so soon as the
authority of God is brought forth, all doubting is taken away, because this is
all our wisdom, to stay ourselves upon the authority, government, and
commandment of God,
F950
and to make more account of his beck and pleasure than of all reasons. Now, it
is meet that we ponder the words of Peter, whereby he proveth that this was
granted to the Gentiles by God, to be free from the yoke of the
law.
You
know. He calleth them to bear witness,
(and unto them he appealeth,) lest any man should think that he is about to
speak of some dark and doubtful thing. The history was well known to them all.
That which remained, he showeth that they were blind even in most clear light,
yea, because they had not long ago learned that which was openly showed. He
calleth the beginning of the preaching of the gospel old days, or the old time,
as if he should say, ago, as it were since the first beginning of the Church,
after that Christ began to gather to himself any people.
God did choose in
us. The word
choose
doth signify to appoint or decree. Though Peter
doth comprehend as well the free election of God as the choice whereby God did
adopt the Gentiles to be his people; therefore, he chose, that is, as it were,
making choice, that he might show a token of his free election in the Gentiles,
he would that by my mouth they should hear the doctrine of the gospel. These
words, in
us, do import as much as in our sight,
or we being witnesses, or among us.
F951
For his meaning is, that he declareth nothing but that which they knew full
well; to wit, which was done before their eyes. The phrase is common enough both
among the Grecians, and also among the Hebretians, [Hebrews,] unless we had
liefer resolve it as some other do, He hath chosen me out of this
company.
And
believe. This was a seal to confirm the
calling of the Gentiles. The office of teaching was enjoined Peter by an oracle;
but the fruit which came of his doctrine doth make his ministry noble and
authentical, as they call it. For, seeing that the elect are illuminate into the
faith by a peculiar grace of the Spirit, doctrine shall bring forth no fruit,
unless the Lord show forth his power in his ministers, in teaching the minds of
those inwardly which hear, and in drawing their hearts inwardly. Therefore,
seeing the Lord commanded that the doctrine of the gospel should be brought unto
the Gentiles, he did sanctify them to himself, that they might be no longer
profane. But the solemn consecration was then perfect in all points, when he
imprinted in their hearts, by faith, the mark of their adoption. The sentence
which followeth immediately is to be understood as set down by way of
exposition;
F952
for Peter annexeth the visible graces of the Spirit unto faith, as, assuredly,
they were nothing else but an addition thereof. Therefore, seeing that the
Gentiles are ingrafted into the people of God without circumcision and
ceremonies, Peter gathereth that it was not well done to lay upon them any
necessity to keep the law. Yet it seemeth to be but a weak argument to prove
their election withal, because the Holy Ghost came down upon them. For they were
such gifts that they could not reason from the same, that they were reckoned in
the number of the godly. But it is the Spirit of regeneration alone which
distinguisheth the children of God from strangers. I answer, Though men, who
were otherwise vain, were endued with the gift of tongues and such like, yet
doth Peter take for a thing which all men grant, that which was known, that God
had sealed in Cornelius and his cousins [relatives] his free adoption by the
visible grace of the Spirit, as if he should point out his children with his
finger.
The knower of the
hearts. He applieth this adjunct to God,
according to the circumstance of the present matter; and it hath under it a
secret contrariety,
F953
that men are more addicted to external purity, because they judge according to
their gross and earthly sense and understanding; but God doth look into the
heart. Therefore, Peter teacheth that they judge preposterously in this matter
according to man’s understanding, seeing that the inward pureness of the
heart alone is here to be esteemed, which we know not.
F954
And by this means doth he bridle our rashness, lest, taking to ourselves more
than we ought, we murmur against the judgment of God. As if he should say, if
thou see no reason of that testimony which God gave them, think with thyself
what great difference there is between him and thee. For thou art holden with
external pomp according to thy gross nature, which must be abandoned when we
come to the throne of God,
F955
where the hearts of men are known spiritually. But, in the mean season, we must
note a general doctrine, that the eyes of God do not look upon the vain pomp of
men,
F956
but upon the integrity of men’s hearts, as it is written, (Jeremiah 5:3.)
Whereas the old interpreter and Erasmus translate it, that God knoweth the
hearts, it doth not sufficiently express that which Luke saith in Greek; for
when he calleth God
kardiagnwsthn,
he setteth him against
F957
men, who judge rather for the most part by the outward appearance; and therefore
they may be
proswpognwstai,
or knowers of the face, if they be compared with God.
9.
And he put no difference. There was
indeed some difference, because the Gentiles who were uncircumcised were
suddenly admitted unto the covenant of eternal life; whereas the Jews were
prepared by circumcision unto faith. But Peter’s meaning is, that they
were both chosen
F958
together by God unto the hope of the same inheritance, and that they were
extolled into the like degree of honor, that they might be the children of God
and members of Christ, and, finally, the holy seed of Abraham, a priestly and
princely generation. Whereupon it followeth, that they cannot without sacrilege
be counted unclean, sithence God hath chosen them to be a peculiar people, and
hath consecrated them to be holy vessels of his temple. For the wall of
separation being pulled down, whereby the Gentiles and Jews were divided among
themselves, he hath joined the Gentiles to the Jews, that they might grow
together into one body,
(<490214>Ephesians
2:14;) and that I may so say, he hath mixed circumcision and uncircumcision
together, that as well those of the household as strangers may be one in Christ,
and may make one Church; and that there may not be any longer either Jew or
Grecian.
Seeing that by faith he hath
purified. This member is answerable to
that former adjunct which he applieth to God; as if he should say, that God, who
knoweth the hearts, did inwardly purge the Gentiles, when he vouchsafed to make
them partakers of his adoption, that they might be endued with spiritual
cleanness. But he addeth farther, that this purity did consist in faith.
Therefore he teacheth, first, that the Gentiles have true holiness without
ceremonies, which may suffice before God’s judgment-seat. Secondly, he
teacheth that this is attained unto by faith, and from it doth it flow. In like
sort, Paul gathereth, that uncircumcision doth not hinder a man but that he may
be counted holy and just before God,
(<450410>Romans
4:10;) because circumcision did follow after righteousness in the person of
Abraham, and by order of time it was latter, [posterior.]
But here ariseth a question, whether that purity
which the fathers had in times past were unlike to that which God gave now to
the Gentiles? For it seemeth that Peter distinguisheth the Gentiles from the
Jews by this mark, because, being content with the cleanness of the heart alone,
they need no help of the law. I answer, that the one of them differ from the
other, not in substance, but in form, [only.] For God had respect always unto
the inward cleanness of the heart; and the ceremonies were given to the old
[ancient] people only for this cause, that they might help their faith. So that
cleanness, as touching figures and exercises, was only for a time, until the
coming of Christ, which hath no place among us at this day; like as there
remaineth from the very beginning of the world unto the end the same true
worship of God, to wit, the spiritual worship; yet is there great difference in
the visible form. Now, we see that the fathers did not obtain righteousness by
ceremonies, neither were they therefore pure before God, but by the cleanness of
the heart. For the ceremonies of themselves were of no importance to justify
them; but they were only helps, which did accidentally (that I may so term it)
purge them; yet so that the fathers and we had the same truth. Now, when Christ
came, all that which was accidental did vanish away; and, therefore, seeing the
shadows be driven away, there remaineth the bare and plain pureness of the
heart.
Thus is that objection easily answered which the Jews
think cannot possibly be answered. Circumcision is called the eternal covenant,
or of the world,
(<011713>Genesis
17:13;) therefore, say they, it was not to be abolished. If any man shall say
that this is not referred unto the visible sign, but rather unto the thing
figured, it shall be well answered; but there is another answer besides this.
Seeing that the kingdom of Christ was a certain renewing of the world, there
shall no inconvenience follow if he made an end of
F959
all the shadows of the law, forasmuch as the perpetuity of the law is grounded
in Christ. I come now unto the second member, where Peter placeth the cleanness
[purity] of the Gentiles in faith. Why doth not he say, In perfection of
virtues, or holiness of life, save only because men have righteousness from
another, and not from themselves? For, if men, by living well and justly, should
purchase righteousness, or if they should be clean before God by nature, this
sentence of Peter should fall to the ground. Therefore, the Spirit doth in these
words plainly pronounce that all mankind is polluted, and with filthiness
defiled; secondly, that their blots can by no other means be wiped away than by
the grace of Christ. For, seeing that faith is the remedy whereby the Lord doth
freely help us, it is set as well against the common nature of all men, as
against every man’s own merits. When I say that all mankind is polluted,
my meaning is, that we bring nothing from our mother’s womb but mere
filthiness, and that there is no righteousness in our nature which can reconcile
us to God. Man’s soul was indeed endued with singular gifts at the first;
but all parts thereof are so corrupt with sin, that there remaineth in it no
drop of pureness any longer; therefore we must seek for cleanness without
ourselves.
For if any man allege that it may be recovered by
merits of works, there is nothing more absurd than to imagine that wicked and
coward nature can deserve anything. Therefore, it resteth that men seek
elsewhere for that which they shall never be able to find within themselves. And
surely it is the office of faith to translate that unto us which is proper to
Christ, and to make it ours by free participation. So that there is a mutual
relation between faith and the grace of Christ. For faith doth not make us
clean, as a virtue or quality poured into our souls; but because it receiveth
that cleanness which is offered in Christ. We must also note the phrase, that
God purifieth the hearts; whereby Luke doth both make God the author of faith,
and he teacheth also that cleanness is his benefit. To make short, he signifieth
unto us, that that is given to men by the grace of God which they cannot give to
themselves. But forasmuch as we said that faith taketh that of Christ which it
transpoureth [transferreth] into us; we must now see how the grace of Christ
doth make us clean, that we may please God. And there is a double manner of
purging, because Christ doth offer and present us clean and just in the sight of
his Father, by putting away our sins daily, which he hath once purged by his
blood; secondly, because, by mortifying the lusts of the flesh by his Spirit, he
reformeth us unto holiness of life. I do willingly comprehend both kinds of
purging under these words; because Luke doth not touch one kind of purging only,
but he teacheth that the whole perfection thereof consisteth without the
ceremonies of the law.
10.
Now, therefore, why tempt ye? This is
the other part of the sermon wherein Peter showeth how deadly that doctrine is
which Paul’s enemies sought to bring in; to wit, which might drown godly
souls in despair. He inferreth and gathereth out of the former member, that God
is tempted if the Gentiles be enforced to keep the law of necessity;
F960
he riseth higher, and pierceth even unto the very fountain. For he reasoneth
hitherto, that the Gentiles should have injury done them if there be more
required at their hands than God will; and seeing that he made them equal with
the holy people, and did vouchsafe them the honor of adoption, it was. an unmeet
and inconvenient [absurd] matter that they should be rejected, and so his
liberality should be restrained. For he saith last of all, that this faith is
sufficient for them, though they want ceremonies. And now he taketh an higher
principle, that those who tie men’s salvation to the works of the law
leave them no good hope; but rather throw the whole world headlong into horrible
destruction, if it can obtain salvation by no other means but by keeping the
law. With what arguments he proveth this we shall see in their place. As
touching the words, seeing the Scripture saith, that God is tempted diverse
ways, Peter’s meaning is, in this place, that God is provoked as it were
of set purpose, when there is an heavier burden laid upon men than they be able
to bear; and that his power is brought within bounds
F961
when that yoke is bound which he doth loose, which is nothing else but by
striving against nature to match ourselves with giants, as they
say.
That the yoke should be laid upon
their necks. The meaning of the words is
plain, that God is tempted when there is laid upon men’s consciences a
sorer burden than they are able to bear, and by this means the salvation of
men’s souls is sore shaken; seeing that they must needs by this means be
drowned in despair, which cannot be without their destruction. But that injury
which is done to God is no whit more tolerable, when as he is robbed of his
right that he may not have liberty to deliver us. But we may easily gather out
of the thing itself that he doth not speak of the ceremonies only. The servitude
of the old training up under the law was hard and laborious; but yet it were too
absurd to call it a yoke that cannot be borne; and we know that not only holy
men, but also even most hypocrites, did well and exactly accomplish the outward
observation of the rites.
Moreover, it were not any hard matter to satisfy the
moral law, if it were content with corporeal obedience only, and did not require
spiritual righteousness; for it is granted to many to bridle their hands and
feet; but to moderate all the affections so that there may reign perfect
abstinence and purity, as well in the soul as in the body, this is too hard a
matter.
Therefore, those be too foolish who restrain unto
ceremonies Peter’s words, whereby the weakness of men to perform the
righteousness of the heart is expressed; which doth not only far pass their
strength, but is altogether contrary to nature. These men were, I warrant you,
deceived by one reason, because the question was moved concerning ceremonies
only; but they do remember that Peter did more attentively and more wisely
consider as became him, what a labyrinth this error (to look to, but light) did
bring with it. The false apostles did avouch, that no man could attain unto
salvation unless he did keep the ceremonies. If man’s salvation be tied to
works, it shall be no longer grounded in the grace of Christ, and so, by this
means, free reconciliation shall fall flat to the ground. Now, seeing that
man’s strength is unable to keep the law, all men are subject to the curse
which the Lord there denounceth against the transgressors; and so, by this
means, all men shall come in danger of despair, seeing that they see themselves
guilty of eternal death by the law. Peradventure the false apostles understood
these things craftily. But Peter pierceth the very fountain, that he may bring
to light the deadly poison of that doctrine; and thus must we do, so often as
Satan doth craftily thrust in wicked errors.
At this day we seem to some to be too contentious,
when as we do so stoutly stand in this, that men must not pray for the dead; for
it is both a most ancient custom, neither is it a thing to look to very
dangerous, though men pour out superfluous prayer; yet [nay] it is a plausible
opinion, because it carrieth some color of human godliness.
Furthermore, unskillful men judge thus, because they
seek. not out the head spring. For, if we grant that men may pray for the dead,
we must also admit this, that they are now punished by the judgment of God,
because they made not satisfaction in this life for their sins. And so, by this
means the force of Christ’s satisfaction is translated unto the works of
men. Secondly, the rule of praying aright is overthrown, if men may pray at all
adventure, without the word of God. This is also a greater absurdity than that
we ought lightly to pass over it. In sum, we can never give true judgment of any
question, unless, having thoroughly ripped up the fountain of that doctrine
which is called in question, we deduct all consequences which it bringeth with
it. Therefore, it is no marvel if Peter, to the end he may pull the false
apostles out (by the ears,) as it were out of their lurking dens, do generally
dispute touching the whole law; because he doth nothing else but open the matter
itself, whereof the simple were ignorant; that they may all see what a deadly
doctrine it is, which doth both extinguish the grace of Christ, and drown souls
in the horrible dungeon of despair.
F962
Neither we nor our
fathers. Peter doth not only dispute
what men have done indeed, but what they were able to do; neither doth he speak
only of the common riff-raff,
F963
but of the holy fathers. Seeing that he denieth that they were able to bear the
yoke of the law, it is manifest that the law cannot possibly be kept. I know
that Jerome’s saying is so generally received, that it is, as it were, an
undoubted and most certain maxim, If any man say that it is a thing impossible
to keep the law, let him be accursed; but we must not hearken to any voice of
man which is contrary to the judgment of the Spirit of God. We hear what the
Spirit pronounceth in this place by the mouth of Peter, not concerning the will
and works of men, but touching their ability and power. And hereunto agreeth
Paul, affirming that it was an impossible thing that the law should give us
life, forasmuch as it was weak through the flesh. Indeed, if any man were able
to fulfill the law, he should find the life which is there promised; but
forasmuch as Paul denieth that life can be gotten by the law, it followeth that
there is farther and higher righteousness required there than man is able to
perform. I confess, indeed, that Jerome doth not wholly grant to the strength of
nature power to fulfill the law, but partly also to the grace of God, as he doth
afterward expound himself, that a faithful man, holpen by the grace of the
Spirit, may be said to be able to fulfill the law. But even that mitigation is
not true. For, if we do weigh the strength of nature only, men shall not only be
unable to bear the yoke of the law, but they shall not be able to move so much
as a finger to perform the least jot of the law. And surely if that be true,
that all the cogitations of man’s mind are wicked from his childhood,
(<010821>Genesis
8:21;) that all the understandings of flesh
F964
are enemies to God,
(<450807>Romans
8:7;) that there is none which seeketh after God,
(<191403>Psalm
14:3;) and other such places, which are common in the Scripture, tending to the
same end, but especially which are cited by Paul in the third to the Romans,
(<450311>Romans
3:11,) man’s power and ability to fulfill the law shall not only be weak
and lame, but altogether none to begin.
F965
Therefore, we must thus think, that even the very
faithful, after they being regenerate by the Spirit of God, do study to attain
unto the righteousness of the law, do perform, notwithstanding, but the half,
and far less than half, not the whole. For doubtless Peter speaketh not in this
place of the epicure
F966
or profane men; but of Abraham, of Moses, and of other holy fathers which were
the most perfect in the world; and yet he saith that these fainted under the
burden of the law, because it did pass their strength. It is hatefully objected
that the Spirit of God is blasphemed when as ability to fulfill the law is taken
away from his grace and help; but we may readily answer, because the question is
not what the grace of the Spirit is able to do, but what that measure of grace
is able to do which God doth divide to every one in this life. For we must
always consider what God doth promise to do; neither let us unadvisedly ask this
question, whether that can be done which he himself doth testify shall never be,
and which he will not have done? He promiseth the grace and aid of the Spirit to
the faithful, whereby they may be able to resist the lusts of the flesh, and to
subdue them; yet shall they not quite abolish and drive them away. He promiseth
them grace, whereby they may walk in newness of life; yet shall they not be able
to run so swiftly as the law requireth. For he will have them kept under during
their whole life, that they may fly to beg pardon. If it be unlawful to separate
from the power of God’s counsel, and the order by him set down, it is a
foolish and vain cavil, whereby the adversaries go about to burden us, when as
they say that we diminish the power of God; nay rather, they transform God, when
they hold that his counsel and purpose can be altered.
The Pelagians did in times past, in like sort, burden
F967
Augustine. He answereth, that though it be a thing possible that the law should
be fulfilled, yet is that sufficient for him, that no man did ever fulfill it,
and that the Scripture doth not testify that it shall be fulfilled until the end
of the world. By which words he delivereth himself from their importunate
subtlety. But there was no cause why he should doubt, but freely and flatly
grant that it might be fulfilled, the Holy Ghost being the author. For we must
limit the grace of the Spirit, that it may agree with the promises. Furthermore,
we have already declared how far the promises reach. There is no man which
moveth any question concerning this, whether God be not able if he will to make
men perfect; but they dote foolish which separate his power from his counsel,
whereof they have an evident and plain testimony in the Scripture. God doth
plainly declare a hundred times what he will, and what he hath determined to do:
to go any farther is sacrilege.
Jerome was enforced by reason of philosophy to hurl
out the thunderbolt of his curse against Peter and Paul;
F968
because the laws must be applied unto their hability for whom they be appointed;
which, as I confess to take place in man’s laws, so I utterly deny that it
is good as touching the law of God, which, in exacting righteousness, doth not
respect what man is able to do, but what he ought to do.
Though here ariseth a harder question, “Whether
the law were not given to this end, that it might enforce men to obey God? And
this should be in vain, unless the Spirit of God should direct the faithful to
keep it; and that the solemn protestation of Moses seemeth to put the matter out
of doubt, when he saith that he giveth precepts to the Jews, not such as they
may read, but indeed fulfill,
(<053012>Deuteronomy
30:12;) whence we gather that the yoke was laid upon the neck of the Jews when
the law was given, that it might make them subject to God, that they might not
live as them lusted.” I answer, that the law is counted a yoke two ways.
For, inasmuch as it bridleth the lusts of the flesh and delivereth a rule of
godly and holy life, it is meet that the children of God take this yoke upon
them; but, inasmuch as it doth exactly prescribe what we owe to God, and doth
not promise life without adding the condition of perfect obedience, and doth
again denounce a curse if we shall in any point offend, it is a yoke which no
man is able to bear. I will show this more plainly.
The plain doctrine of good life, wherein God doth
invite us unto himself, is a yoke which we must all of us willingly take up; for
there is nothing more absurd than that God should not govern man’s life,
but that he should wander at pleasure without any bridle. Therefore, we must not
refuse the yoke of the law, if the simple doctrine thereof be considered. But
these sayings do otherwise qualify (that I may so term it) the
law.
“He which shall do
these things shall live in theme”
etc.
(<031805>Leviticus
18:5.)
Again,
“Cursed is he which
continueth not in all things which are written,”
(<052726>Deuteronomy
27:26,)
that it may begin to be a yoke which no man can
bear.
For, so long as salvation is promised to the perfect
keeping of the law alone, and every transgression is called into judgment,
mankind is utterly undone. In this respect doth Peter affirm that God is
tempted, when man’s arrogance doth burden the consciences of men with the
law; for it is not his purpose to deny but that men must be governed by the
doctrine of the law, and so he granteth that they be under the law
F969
not simply
F970
to teach, but also to humble men with the guilt of eternal death. Considering
that that quality was annexed unto doctrine, he affirmeth that the souls of the
godly must not be tied with the yoke of the law, because by this means it should
of necessity come to pass that they should be drowned in eternal destruction.
But, when as not only the grace of the Holy Spirit is present to govern us, but
also free forgiveness of sins to deliver and acquit us from the curse of the
law; then is that of Moses fulfilled, that the commandment is not above us,
(<053011>Deuteronomy
30:11;) and then do we also perceive how sweet the yoke of Christ is, and how
light his burden is,
(<401130>Matthew
11:30.) For, because we know that through the mercy of God that is forgiven us,
which is wanting through the infirmity of the flesh, we do cheerfully, and
without any grief,
F971
take upon us that which he enjoineth us. Wherefore, so that the rigor of the law
be taken away, the doctrine of the law shall not only be tolerable, but also
joyful and pleasant; neither must we refuse the bridle which doth govern us
mildly, and cloth not urge us sorer than is expedient.
11.
By the grace of Jesus Christ. Peter
compareth these two together as contrary the one to the other; to have hope
F972
in the grace of Christ, and to be under the yoke of the law; which comparison
doth greatly set out the justification of Christ, inasmuch as we gather thereby,
that those are justified by faith who, being free and quit from the yoke of the
law, seek for salvation in the grace of Jesus Christ. Furthermore, I said before
that the yoke of the law is made of two cords. The former is, “He which
doth these things shall live in them;” the other is, “Cursed
is every one which doth not continue in all the commandments.” Let us
return unto the contrary member. If we cannot otherwise attain unto salvation by
the grace of Christ, unless the yoke of the law be taken away, it followeth that
salvation is not placed in keeping the law, neither are those which believe in
Christ subject to the curse of the law; for if he could be saved through grace,
who is as yet enwrapped in the yoke of the law, then should Peter’s
reasoning be but foolish, which is drawn from contraries: thus, We hope for
salvation by the grace of Christ; therefore we are not under the yoke of the
law. Unless there were a disagreement between the grace of Christ and the yoke
of the law, Peter should deceive us.
F973
Wherefore, those must needs depart from the
righteousness of the law, whosoever desire to find life in Christ; for this
contrariety appertaineth not unto doctrine, but unto the cause of
justification.
Whereby is also refuted their surmise,
F974
who say that we are justified by the grace of Christ, because he regenerateth us
by his Spirit, and giveth us strength to fulfill the law. Those who imagine
this, though they seem to ease the yoke of the law a little, yet they keep souls
bound with the cords thereof. For this promise shall always stand in force, He
which shall do these things shall live in them; on the other side, The curse
shall come upon all which shall not absolutely fulfill the law. Wherefore, we
must define the grace of Christ far otherwise (whereunto the hope of salvation
leaneth) than they dream; to wit, that it be free reconciliation gotten by the
sacrifice of his death; or, which is all one, free forgiveness of sins, which,
by pacifying and appeasing God, doth make him of an enemy or severe judge,
F975
and which cannot be pleased nor entreated, a merciful Father. I confess, indeed,
that we be regenerate into newness of life by the grace of Christ; but when we
are about assurance of salvation, then must we call to mind the free adoption
alone, which is joined with the purging [expiation] and forgiveness of sins.
For, if works be admitted, that they may make us righteous in part only, the
yoke of the law shall not be broken, and so Peter’s contrariety
[antithesis] shall fall to the ground, or else be dissolved.
Even as
they. Peter doth testify in this place,
that though the servitude of the law were laid upon the fathers as touching the
external shoe, yet were their consciences free and quit; whereby is put away
that absurdity, which might otherwise have troubled godly minds not a little.
For, seeing that the covenant of life is eternal, and the same which God made
with his servants from the beginning until the end of the world, it were an
absurd thing, and intolerable, that any other way to obtain salvation should be
taught at this day than that which the fathers had in times past. Therefore,
Peter affirmeth that we agree very well with the fathers, because they no less
than we reposed hope of salvation in the grace of Christ; and so, reconciling
the law and the gospel together, as touching the end of the doctrine, he taketh
from the Jews the stumbling-block which they reigned to themselves by reason of
the discord.
Whereby it appeareth that the law was not given to
the fathers that they might thereby purchase salvation, neither were the
ceremonies added, that, by the observing thereof, they might attain unto
righteousness; but this was the only end of all the whole law, that, casting
from them all confidence which they might repose in works, they might repose all
their hope in the grace of Christ. Whereby is also refuted the doting of those
who think that the old people, inasmuch as they were content with earthly goods,
did think no whit of the heavenly life. But Peter maketh the fathers partners
with us of the same faith; and doth make salvation common to both; and yet there
be some which delight in that brain-sick fellow, Servetus, with his so filthy
sacrileges. Furthermore, we must note that Peter teacheth that the faith of the
fathers [ancients] was always grounded in Christ, seeing that they could neither
find life anywhere else, neither was there any other way for men to come unto
God. Therefore, this place agreeth with that saying of the
apostle,
“Christ yesterday,
and today, and for
ever,”
(<581308>Hebrews
13:8.)
|
ACTS
15:12-18
|
|
12. And all the multitude kept silence, and
heard Barnabas and Paul declare what signs and wonders God had wrought by them
among the Gentiles. 13. And after they had done speaking, James answered,
saying, Men and brethren, hear me: 14. Simeon hath showed how at the
first God hath visited, that he might take of the Gentiles a people in his name.
15. And hereunto agree the words of the prophets, as it is written,
16. After these things will return, and will build again the tabernacle
of David, which is decayed; and will restore the ruins thereof, and will set it
up; 17. That the, men which remain may seek the Lord, and all nations
which call upon my name, saith the Lord, which doth all these things. 18.
Known from the beginning [to God] are all his works.
|
12.
All the multitude held their peace. By
these words, Luke giveth us to understand that the Spirit of God did so reign in
that assembly, that they yielded forthwith to reason. The disputation was hot
before; but now, after that Peter hath laid open the counsel of God, and hath
handled the question according to the doctrine of the Scripture, by and by all
noise being stayed, they are quiet and whist who did of late unadvisedly defend
the error. This is a lively image of a lawful Council, when the truth of God
alone, so soon as it is once come to light, maketh an end of all controversies;
and assuredly it is effectual enough to appease all discord when the Spirit
beareth the chief sway; because he is again a fit governor, as well to moderate
their tongues who must speak before others as to keep the rest under obedience,
that they be not too much addicted to themselves and wedded to their own wills,
but that, laying away stubbornness, they may show themselves obedient to God.
Neither is it to be doubted but that there was some few which would not yield,
as it falleth out in a great assembly; yet the truth of God had the upper hand,
so that the silence whereof Luke speaketh was a manifest testimony of common
obedience. And this was no small moderation in Peter, in that having suffered
every one to say for himself what he could, he deferred his judgment (lest it
should be prejudicial to others) so long, until the question had been thoroughly
discussed to and fro.
They heard Barnabas and
Paul. We may gather by these words that
they were not heard with silence before.: For seeing that the more part was
persuaded that they did wickedly admit the profane Gentiles into the Church,
there should nothing which they should have said have been patiently received
until this false opinion were corrected and reformed; but all should have been
taken at the worst. We see what a poison displeasure conceived for no cause is,
which doth so possess men’s minds, that it stoppeth the way, so that the
truth can never have en, trance. Hereby we learn how true that saying is, All
things are sound to the sound,
(<560115>Titus
1:15,) for there is nothing so wholesome but corrupt affection do turn the same
into that which is hurtful. And to this end tendeth the narration made by Paul
and Barnabas, that they may show and prove that God doth allow their apostleship
among the Gentiles; forasmuch as it was ratified and confirmed by miracles,
which are, as it were, certain seals thereof.
13.
James answered,
saying. Some old writers of the Church
think that this James was one of the disciples, whose surname was Justus and
Oblia, whose cruel death is recorded by Josephus in the Twentieth Book of his
Antiquities. But would to God the old writers had travailed rather to know the
man, than to set forth, with reigned praises, the holiness of a man whom they
knew not. It is a childish toy and surmise, in that they say that it was lawful
for him alone to enter into the most holy place. For if in that entering in
there had been any religion, he had done it contrary to the law of God,
forasmuch as he was not the highest priest. Secondly, it was a superstitious
thing thus to foster the shadowish worship of the Temple. I omit other trifles.
And they are greatly deceived in that they deny that he was one of the twelve
apostles. For they are enforced to confess that it is he whom Paul commandeth
so honorably, that he maketh him the chief among the three pillars of the
Church,
(<480209>Galatians
2:9.) Assuredly, a man inferior in order and degree could never have excelled
the apostles so far; for Paul giveth him the title of an apostle. Neither is
that worth the hearing which Jerome bringeth, [viz.] that the word is general
there, seeing that the dignity of the order is there handled; forasmuch as
Christ did prefer the apostles before other teachers of the
Church.
Moreover, we may gather out of this place, that they
made no small account of James,
(<442118>Acts
21:18;) forasmuch as he doth with his voice and consent so confirm the words of
Peter, that they are all of his mind. And we shall see afterwards how great his
authority was at Jerusalem. The old writers think that this was because he was
bishop of the place; but it is not to be thought that the faithful did at their
pleasure change the order which Christ had appointed. Wherefore, I do not doubt
but that he was son to Alpheus, and Christ’s cousin, in which sense he is
also called his brother. Whether he were bishop of Jerusalem or no, I leave it
indifferent; neither doth it greatly make for the matter, save only because the
impudency of the Pope is hereby refuted, because the decree of the Council is
set down rather at the appointment, and according to the authority of James than
of Peter. And assuredly Eusebius, in the beginning of his Second Book, is not
afraid to call James, whosoever he were, the Bishop of the Apostles. Let the men
of Rome go now and boast that their Pope is head of the Universal Church,
because he is Peter’s successor, who suffered another to rule him,
F976
if we believe Eusebius.
Men and brethren, hear me.
James’ oration consisteth upon [of] two
principal members; for, first, he confirmeth and proveth the calling of the
Gentiles by the testimony of the prophet Amos; secondly, he showeth what is best
to be done to nourish peace and concord among the faithful; yet so that the
liberty of the Gentiles may continue safe and sound, and that the grace of
Christ may not be darkened. Whereas Peter is in this place called Simeon, it may
be that this name was diversely pronounced then. Whereas he saith that God did
visit to take a people of the Gentiles, it is referred unto the mercy of God,
whereby he vouchsafed to receive strangers into his family. It is, indeed, a
harsh phrase, yet such as containeth a profitable doctrine; because he maketh
God the author of the calling of the Gentiles, and pronounceth that it is
through his goodness that they began to be reckoned among his people, when he
saith that they were taken by him; but he proceedeth further, when he saith that
he did visit that he might take. For this is his meaning, That at such time as
the Gentiles were turned away from God he did mercifully look upon them; because
we can do nothing but depart farther and farther from him, until such time as
his fatherly look prevent us of his own accord.
In his
name. The old interpreter hath, To his
name, which is almost all one, though the preposition ,it may be otherwise
translated, to wit, For his name, or Upon his name.
F977
Neither shall the sense disagree, that the salvation of the Gentiles is grounded
in the power or name of God, and that God did respect no other thing in calling
them but his own glory; yet did I retain that which is more usual; to wit, that,
in numbering them among his people, he would have them counted in his name, like
as it shall be said shortly after, that his name is called upon by all those
whom he gathereth together into his Church. The adverb of time,
prwton,
may be expounded two ways; if you read it, first, as the old interpreter and
Erasmus have it, the sense shall be, that Cornelius and others were, as it were,
the first fruits at whom God began the calling of the Gentiles; but it may be
taken also comparatively, because there was already some token of the adoption
of the Gentiles showed in Cornelius and his cousins, before that Barnabas and
Paul preached the gospel to the Gentiles. And I do better like this latter
sense.
15.
Hereto agree the words of the
prophets. We see now how the apostles
took nothing to themselves imperiously, but did reverently follow that which was
prescribed in the word of God. Neither did it grieve them, neither did they
count it any disgrace to them to profess themselves to be the scholars of the
Scripture. Also we must here note, that the use of the doctrine of the prophets
is yet in force, which some brain-sick men would banish out of the Church. By
citing the prophets, in the plural number, to be witnesses, whereas he doth
allege one place only, he signifieth that there is such an agreement among them,
that that which is spoken by one is the common testimony of them all, because
they speak all with one mouth, and every one speaketh as in the person of all,
or rather the Spirit of God speaketh in them all. Moreover, the oracles of all
the prophets were gathered together, that they might make one body. Wherefore
that might worthily and fitly be ascribed to all the prophets in general, which
was taken out of some one part of the general book.
16.
After these things I will
return. Because the place is not cited
word for word as it is in the prophet, we must see what difference there is,
though it be not necessary to examine straitly what diversity there is in the
words, so it appear that the prophecy doth fitly agree with the matter which is
in hand. After that God hath promised the restoring of the tabernacle of David,
he saith also, that he will bring to pass that the Jews shall possess the
remnants of Edom. In all that text, there appeareth nothing as yet whence the
calling of the Gentiles can be fet
F978
or gathered; but that which followeth immediately after in the prophet,
concerning the remnant of the Gentiles which shall call upon the name of the
Lord, doth plainly show that the Jews and Gentiles shall make one Church,
because that which was then proper to the Jews alone is given to both in
general. For God placeth the Gentiles in like degree of honor with the Jews,
when he will have them to call upon his name. Those of Idumea, and the people
thereabout, were in times past under David subject to the Jews; but though they
were tributaries to the people of God, yet were they nevertheless strangers from
the Church. Therefore, this was news and a strange thing, in that God reckoneth
them up with the holy people, that he may be called
F979
the God of them all; seeing that it is certain that they are all made
equal in honor among themselves by this means. Whereby it doth plainly appear
how well the testimony of the prophet agreeth with the present purpose. For God
promiseth to restore the decayed tabernacle, wherein the Gentiles shall obey the
kingdom of David, not only that they may pay tribute, or take [to arms] weapon
at the king’s commandment, but that they may have one God, and that they
may be one family to him.
Yet there may a question be moved, why he had rather
cite this prophecy, than many other which contain more plentiful proof of the
matter which he hath in hand, of which sort Paul citeth many?
(<451509>Romans
15:9, 10, 11.) I answer, first, that the apostles were not ambitious in heaping
up places of Scripture; but they did simply aim at this, which was sufficient
for them, to wit, that they might prove that their doctrine was taken out of the
word of God; secondly, I say that this prophecy of Amos is more plain
than it is commonly taken to be. The prophet intreateth of the restoring of an
house which was decayed;
F980
he describeth the miserable ruin thereof. Therefore, the promise, which is added
immediately, that the seat and throne shall be set up again, from of which kings
of the posterity of David shall rule over the Gentiles, doth properly appertain
unto Christ. Therefore, so soon as the kingdom of Christ is set up, that must
needs follow which the prophet saith also, that the Gentiles shall call upon the
name of God. Now, we see that James did not unadvisedly make choice of this
place; for if the kingdom of Christ cannot be otherwise established, unless God
be called upon everywhere throughout the whole world, and the Gentiles grow
together to be one with his holy people, it is an absurd thing that they should
be driven from hope of salvation, and the middle wall must fall to the ground,
wherewith the one was separate from the other under the law,
F981
(<490214>Ephesians
2:14.) The first word, I will
return, is not in the prophet, but the
change of the state which he denounceth is very well expressed by this
means.
The tabernacle of David, which was
decayed. It is not without cause that
that evil-favored wasteness and ruin of the king’s house is set before our
eyes by the prophet; for unless the godly should have been persuaded that Christ
should notwithstanding come, though the kingdom of David were brought to nought,
who should not only restore to their old order things which were decayed, but
should exalt even unto the heavens the glory of his kingdom with incomparable
success, they should have despaired a hundred times in a day. After they were
returned from the exile wherein they lived at Babylon, they were brought by
continual destructions almost unto utter destruction. Afterward that which
remained was consumed by little and little with civil
F982
discord, yea, when God did relieve their miseries, that kind of help which they
had was a certain matter of despair;
F983
for that rule which the Maccabees took upon them was then taken away from the
tribe of Juda. For these causes the Spirit of God doth diligently beat in
[inculcate] this by the prophet, that Christ shall not come until the kingdom of
David shall perish, that they may not despair of salvation even amidst greatest
miseries. So Isaiah saith, that there shall a branch arise out of the
contemptible and base stock,
F984
(<231101>Isaiah
11:1;) and let us also remember, that God doth observe this wonderful way in
restoring the Church, that he doth build it up,
F985
when it is decayed.
Furthermore, this place teachers when the Church is
best ordered, and what is the true and right constitution thereof, to wit, when
the throne of David is set up, and Christ alone hath the preeminence, that all
may meet together in his obedience.
F986
Though the Pope have oppressed the Church with his
sacrilegious tyranny, yet doth he make boast of the title of the Church; yea, he
deceiveth men under the vain title of the Church, that he may put out the clear
light of sound doctrine. But if we shall come thoroughly to examine the matter,
we may easily refute such a gross mock, because he alone beareth rule, having
deposed Christ. He doth in word confess that he is Christ’s vicar; but in
very deed after that he hath by a beautiful banishment
F987
sent Christ into the heavens, he taketh to himself all his power; for Christ
reigneth by the doctrine of his gospel alone, which is wickedly trodden under
foot by this abominable idol. But let us remember that this shall be the lawful
estate of the Church among us, if we do all in general
F988
obey Christ, the King of kings, that there may be one sheepfold and one
Shepherd,
(<431016>John
10:16.)
17.
That those which remain may seek. James
added this word
seek
by way of exposition, which is not found nor read in the prophet; and yet it
is not superfluous, because, to the end we may be numbered among the people of
God, and that he may take us for his own, we must, on the other side, [in our
turn,] be encouraged to seek him. And it is to be thought that Luke did
summarily comprehend those things whereof James did dispute in his own language
among the Jews; whereby it came to pass that the exposition of the matter was
mixed with the words of the prophet. Instead of the relics of the Gentiles
which Amos useth, Luke, out of the Greek translation, (which was more
familiar,) putteth the rest of the men in the same sense, to wit, that
there must go before the purging of the filthiness of the world a cutting, or
paring, as it came to pass. And this doctrine must be also applied unto our
time. For, because the corruption of the world is worse than that it can be
wholly brought to obey Christ, he bloweth away, with diverse fans of
tribulations, the chaff and weeds, that he may at length gather unto himself
that which shall remain.
18.
Known from the beginning. This is a
prevention,
F989
to put away the hatred which might have risen upon the novelty; for the sudden
change might have been suspected, and therefore did it trouble weak minds.
Therefore James preventeth, showing that this was no new thing with God, though
it fell out suddenly otherwise than men thought; because God saw, before the
world was created, what he would do, and the calling of the Gentiles was hidden
in his secret counsel. Whereupon it followeth, that it must not be esteemed
according to the sense of man. Furthermore, James hath respect unto the words of
the prophet, when he affirmeth that God, who should do all these things, was
also the author of the prophecy. Therefore, his meaning is, that, seeing God
speaketh by his prophet, he saw then, yea, from the very beginning,
F990
that neither uncircumcision nor anything else should let him, but that he would
choose the Gentiles into his family. Nevertheless, there is comprehended under
this a general exhortation, that men do not take upon them to measure, with the
small measure of their wit, the works of God, the reason whereof is oftentimes
known to none but to himself; but rather let them cry, being astonished,
F991
that his ways are past finding out, and that his judgments are too deep a depth,
(<451133>Romans
11:33.)
|
ACTS
15:19-21
|
|
19. Wherefore, I think that we ought not to
trouble those who of the Gentiles are turned to God: 20. But that we must
write unto them, that they abstain. from the filthiness of images, and from
fornication, and from strangled, and from blood. 21. For Moses of old
time hath those in every city which preach him, when he is read in the
synagogues every Sabbath day.
|
19.
That we must not trouble. He denieth
that the Gentiles must be driven from the Church through the disagreement about
ceremonies, seeing they were admitted by God; yet it [he] seemeth contrary to
himself, when he denieth that they ought to be troubled, and yet prescribeth
certain rites. The answer is easy, which I will hereafter more at large
prosecute. First, he requireth nothing at their hands but that which they were
bound to do by brotherly concord; secondly, these precepts could no whir trouble
or disquiet their consciences, after that they knew that they were free before
God, and that false and perverse religion was taken away, which the false
apostles sought to bring in. The question is now, why James doth enjoin the
Gentiles these four things alone? Some say that this was let [derived] from the
ancient custom of the fathers, who did not make any covenant
F992
with any people which they could enforce to obey them but upon this condition;
but because there is no fit author of that thing brought to light, I leave it in
doubt and undecided.
But here appeareth a manifest reason why they gave
particular commandment concerning things offered to idols, blood, and that which
was strangled. They were, indeed, of themselves things indifferent; yet such as
had some special thing in them more than other rites of the law. We know how
straitly the Lord commandeth to eschew those things which are contrary to the
external profession of faith, and wherein there is any appearance or suspicion
of idolatry. Therefore, lest there should any blot of superstition remain in the
Gentiles, and lest the Jews should see anything in them which did not agree with
the pure worship of God, no marvel if, to avoid offense, they be commanded to
abstain from things offered to idols.
The word
alisghma,
which Luke useth, doth signify all manner of profanation; therefore I have not
changed the common translation, which hath pollution or filthiness. Yet it is
sometimes taken for sacrifices; which sense should not disagree with
James’ purpose; and, peradventure, it shall be more plain and natural so
to expound it in this place; because, where Luke doth shortly after repeat the
same decree, he will put
eidwloqhta,
or things sacrificed to idols.
As concerning blood and that which was strangled, not
only the Jews were forbidden by the law of Moses to eat them,
(<051223>Deuteronomy
12:23;) but this law was given to all the world after the flood,
(<010904>Genesis
9:4,) whereby it came to pass, that those which were not quite grown out of kind
F993
did loathe blood. I do not speak of the Jews, but of many of the Gentiles. I
confess, indeed, that even that commandment was but temporal; yet,
notwithstanding, it was extended farther than unto one people. No marvel,
therefore, if there might arise greater offense thereupon, which to cure seemed
good to the apostles. But there ariseth a harder question concerning
fornication; because James seemeth to reckon the same among things indifferent,
whereof they must beware only in respect of offense; but there was another cause
for which he placed fornication among those things which were not of themselves
unlawful. It is well known what unbridled liberty to run awhoring did reign and
rage everywhere; and this disease had got the upper hand principally among the
men of the east country, as they be more given to lust. Assuredly the faith and
chastity of wedlock was never less observed and kept any where than among them.
Moreover, he doth not intreat indifferently, in my judgment, in this place of
all manner [of] fornication or whoredom, as of adultery, and wandering, and
unbridled lusts, whereby all chastity is violate and corrupt; but I think he
speaketh of concubineship, as they call it; which was so common among the
Gentiles, that it was almost like to a law.
Therefore, whereas James reckoneth up a common
corruption among things which are of themselves not corrupt, there is therein no
inconvenience;
F994
so that we know that it was not his meaning to place those things in one order
which are very far unlike among themselves. For, whereas unclean men do thereby
color and cloak their filthiness, they may easily be refuted. James, say they,
coupled eating of blood with whoredom; but doth he compare them together as
things that are like, at least which disagree not in any point. Yea, he doth
only respect
F995
the wicked and corrupt custom of men, which was fallen away from the first law
and order of nature appointed by God. As concerning the judgment of God, the
knowledge thereof must be let [sought] out of the continual doctrine of the
Scripture; and it is nothing doubtful what the Scripture saith; to wit, that
whoredom is accursed before God, and that the soul and body are thereby defiled,
that the holy temple of God is polluted, and Christ is rent in pieces; that God
doth daily punish whoremongers, and that he will once pay them home.
F996
The filthiness of whoredom, which the heavenly Judge doth so sore condemn, can
be covered with no cloaks by the patrons of whoredom how witty and eloquent
soever they be.
21.
For Moses hath. This place, in my
judgment, hath been badly expounded, and drawn into a contrary sense. For
interpreters think that James addeth this, because it were superfluous to
prescribe anything to the Jews, who were well acquainted with the doctrine of
the law, and to whom it was read every Sabbath-day; and they pick out this
meaning, Let us be content to require these few things at the hands of the
Gentiles, which are not accustomed to bear the yoke of the law; as touching the
Jews they have Moses, out of whom they may learn more. Some do also gather out
of this place, that circumcision, with its appurtenances, ought to be observed
even at this day among the Jews. But they reason unfitly and unskillfully,
though that exposition which I have set down
F997
were true. But James had a far other meaning; to wit, he teachers that it
cannot be that ceremonies can be abolished so quickly, as it were, at the first
dash; because the Jews had now a long time been acquainted with the doctrine of
the law, and Moses had his preachers; therefore, it stood them upon to redeem
concord for a short thee, until such time as the liberty gotten by Christ might,
by little and little, appear more plainly. This is that which is said in the
common proverb, That it was meet that the old ceremonies should be buried with
some honor. Those who are skillful in the Greek tongue shall know that that last
member, When he is read every Sabbath-day in the synagogues, was by me changed
not without cause, for avoiding of doubtfulness.
F998
|
ACTS
15:22-29
|
|
22. Then it seemed good to the apostles and
elders, with the whole church, to send chosen men of them to Antioch,
with Paul and Barnabas, Judas, surnamed Barsabas, and Silas, chief men among the
brethren. 23. Sending letters by their hands after this form: The
apostles, and elders, and brethren, to those brethren which are at
Antioch, and in Syria and Gilicia, which are of the Gentiles, greeting:
24. Because we have heard that certain which went out from us have
troubled you with words, subverting your souls, commanding you to be
circumcised, and to keep the law, to whom we gave no commandment; 25. It
seemed good to us, being gathered together with one mind, to send chosen men to
you, with our beloved Barnabas and Paul; 26. Men which have ventured
their souls for the name of our Lord Jesus Christ. 27. Therefore we have
sent Judas and Silas, who shall also tell you the same things by word of mouth.
28. For it seemed good to the Holy Ghost and us, to lay no greater burden
upon you than these necessary things, 29. That ye abstain from those
things which are sacrificed to images, and from blood, and from that which is
strangled, and from fornication; from which things, if you shall keep
yourselves, ye shall do well. Fare ye well.
|
22.
It pleased the apostles. That tempest
was made calm not without the singular grace of God, so that after the matter
was thoroughly discussed, they did all agree together in sound doctrine. Also
the modesty of the common people is gathered by this, because, after that they
had referred the matter to the judgment of the apostles and the rest of
teachers, they do now also subscribe to their decree; and, on the other side,
the apostles did show some token of their equity, in that they set down nothing
concerning the common cause of all the godly without admitting the people. For
assuredly, this tyranny did spring from the pride of the pastors, that those
things which appertain unto the common state of the whole Church are subject
(the people being excluded) to the will, will not say lust, of a few.
F999
We know what a hard matter it is to suppress the slanders of the wicked, to
satisfy most men who are churlish and forward, to keep under the light and
unskillful, to wipe away errors conceived, to heal up hatred, to appease
contentions, [and] to abolish false reports. Peradventure, the enemies of Paul
and Barnabas might have said that they had gotten letters by fair and flattering
speeches; they might have invented some new cavil; the rude and weak might, by
and by, have been troubled; but when chief men come with the letters, that they
may gravely dispute the whole matter in presence, all sinister suspicion is
taken away.
24.
Certain which went out from us. We see
that there was no respect of persons among these holy men, which doth always
corrupt sound and right judgments. They confess that there were knaves of their
own company; and yet they do no whit flatter them, or, through corrupt favor,
incline to cover their error; yea, rather in condemning them freely, they spare
not even themselves. And, first, they pluck from their faces that visure [mask]
which they had abused, to deceive withal. They boasted that they were privy to
the meaning of the apostles.
F1000
The apostles reprove them, and condemn them of and for lying in that false
pretense, when they utterly deny that they did command any such thing. Again,
they accuse them far more sharply, that they troubled the Church and subverted
souls. For by this means they bring them in contempt and detestation with the
godly, because they cannot be admitted but to their destruction. But false
teachers are said to subvert souls, because the truth of God doth edify or build
them up, and so this speech containeth a [this] general doctrine, Unless we will
willingly have our souls drawn headlong from being any longer temples of the
Holy Ghost, and unless we desire their ruin, we must beware of those which go
about to lead us away from the pure gospel. That which they say touching the
keeping of the law doth only appertain unto ceremonies, though we must always
remember, that they did so intreat of ceremonies; that [as if] both the
salvation and also the righteousness of men did therein consist. For the false
apostles did command that they should be kept, as if righteousness came by the
law and salvation did depend upon works.
25.
With our beloved Barnabas and Paul. They
set these praises against the slanders wherewith the false apostles had essayed
to bring Paul and Barnabas out of credit.
F1001
And, first, to the end they may remove the opinion of disagreement which had
possessed the minds of many, they testify their consent; secondly, they commend
Paul and Barnabas for their ferventness in zeal and most manlike courage, that
they were not afraid to venture or lay down their souls for Christ’s sake.
And this is an excellent virtue in a minister of the gospel, and which deserveth
no small praise, if he shall not only be stout and courageous to execute the
office of teaching, but also be ready to enter danger which is offered in
defense of his doctrine. As the Lord doth thus try the faith and constancy of
those which be his, so he doth, as it were, make them noble with the ensigns of
virtue, that they may excel in his Church. Therefore, Paul holdeth forth the
marks of Christ which he did bear in his body,
(<480617>Galatians
6:17) as a buckler to drive back those knaves which did trouble his doctrine.
And though it do not so fall out with most stout and courageous teachers and
preachers of the gospel, that they strive for the gospel until they come in
danger of life, because the matter doth not so require, yet is this no let but
that Christ may purchase authority for his martyrs, so often as he bringeth them
into worthy and renowned conflicts.
Nevertheless, let even those who are not enforced to
enter combat by any necessity be ready to shed their blood, if God see it good
at any time that it should be so. But the apostles commend the fortitude of Paul
and Barnabas only in a good cause; because, if it were sufficient to enter
dangers manfully, the martyrs of Christ should nothing differ from troublesome
and frenzied men, from cutters and roysters.
F1002
Therefore, Paul and Barnabas are commended, not because they laid open
themselves simply to dangers, but because they refuse not to die for
Christ’s sake. Peradventure, also, the apostles meant to nip
F1003
those knaves by the way, who, having never suffered any thing for Christ’s
sake, came out of their roust and dainties
F1004
to trouble the churches, which cost the courageous soldiers of Christ
dearly.
28.
It seemed good to the Holy Ghost and to us.
Whereas the apostles and elders match and join themselves with the Holy
Ghost, they attribute nothing to themselves apart therein; but this speech
importeth as much as if they should say, that the Holy Ghost was the captain,
guide, and governor, and that they did set down, and decreed that which they
write as he did indite it to them.
F1005
For this manner of speech is used commonly in the Scripture, to give the
ministers the second place after that the name of God is once expressed. When it
is said that the people believed God and his servant Moses,
(<021431>Exodus
14:31,) faith is not rent in pieces, as if it did addict itself partly to God,
and partly to mortal man. What then? to wit, whereas the people had God for the
sole author of their faith, they believed or gave credence to his minister, from
whom he could not be separate. Neither could they otherwise believe God than by
believing the doctrine set before them by Moses, as they did shake off the yoke
of God after that they had once rejected and despised Moses. Whereby the
wickedness of those men is also refuted, who, making boast of faith with full
mouth, do no less wickedly than proudly contemn the ministry. For, as it were a
sacrilegious partition, if faith should depend even but a very little upon man,
so those men do openly mock God who feign that they have him to be their
teacher, when they set nought by the ministers by whom he speaketh. Therefore,
the apostles deny that they invented that decree of their own brain which they
deliver to the Gentiles, but that they were only ministers of the Spirit, that
they may, with the authority of God, make them commendable, which (proceeding
from him) they do faithfully deliver. So, when Paul maketh mention of his
gospel, he doth not enforce upon them a new gospel, which is of his own
inventing, but he preacheth that which was committed to him by
Christ.
And the Papists are doltish who go about, out of
these words, to prove that the Church hath some authority of her own; yea, they
are contrary to themselves. For, under what color do they avouch that the Church
cannot err, save only because it is grounded immediately by the Holy Spirit?
Therefore, they cry out with open mouth, that those things be the oracles of the
Spirit which we prove to be their own inventions. Therefore, they do foolishly
urge this cause, it seemed good
to us; because, if the apostles decreed
any thing apart from the Spirit, that principal maxim shall fall to ground, that
Councils decree nothing but which is indited by the Spirit.
Besides these necessary
things. The Papists do forwardly triumph
under color of this word, as if it were lawful for men to make laws which may
lay necessity upon the conscience. That (say they) which the Church commandeth
must be kept under pain of mortal sin, because the apostles say that that must
necessarily be observed which they decree. But such a vain cavil is quickly
answered. For this necessity reached no farther than there was any danger lest
the unity should be cut asunder. So that, to speak properly, this necessity was
accidental or external; which was placed not in the thing itself, but only in
avoiding of the offense, which appeareth more plainly by abolishing of the
decree. For laws made concerning things which are of themselves necessary must
be continual. But we know that this law was foredone
F1006
by Paul so soon as the tumult and contention was once ended, when he teacheth
that nothing is unclean,
(<451414>Romans
14:14;) and when he granteth liberty to eat all manner [of] meats, yea, even
such as were sacrificed to idols,
(<461025>1
Corinthians 10:25.) Wherefore, in vain do they gather any cloak or color out of
this word to bind men’s consciences, seeing that the necessity spoken of
in this place did only respect men in the external use lest there should any
offense arise thereupon, and that their liberty before God might stand whole and
sound. Also, in vain do they gather out of all the whole place, and in vain do
they go about out of the same to prove that the Church had power given to decree
anything contrary to the word of God. The Pope hath made such laws as seemed
best to him, contrary to the word of God, whereby he meant to govern the Church;
and that not ten or twenty, but an infinite number, so that they do not only
tyrannously oppress souls, but are also cruel torments to vex and torment
them.
To the end the hired brabblers [wranglers] of the
Pope may excuse such cruelty, they do object that even the apostles did forbid
the Gentiles that which was not forbidden in the word of God. But I say flatly,
that the apostles added nothing unto the word of God; which shall plainly appear
if we list to mark their drift. I said of late that they meant nothing less
F1007
than to set down a perpetual law, whereby they might bind the faithful. What
then? They use that remedy which was fit for the nourishing of brotherly peace
and concord among the Churches, that the Gentiles may for a time apply
themselves
F1008
to the Jews. But if we will grant anything, we must assuredly confess that this
is according to the word of God, that love bear the sway in things indifferent;
that is, that the external use of those things which are of themselves free be
bent unto the rule of charity.
In sum, if love be the bond of perfection and end of
the law; if God command that we study to preserve mutual unity among ourselves,
and that every man serve his neighbor to edify, no man is so ignorant which doth
not see that that is contained in the word of God which the apostles command in
this place, only they apply a general rule to their time. Furthermore, let us
remember that which I said before, that it was a politic law which could not
ensnare the conscience, neither bring in any reigned worship of God; which two
vices the Scripture condemneth everywhere in men’s traditions. But admit
we should grant (which is most false) that that did not accord with the word of
God which was decreed in that council, yet that maketh nothing for the Papists.
Let the councils decree anything contrary to [beyond, in addition to] the
express word of God, according to the revelation of the Spirit; yet none but
lawful councils may have this authority given them. Then let them prove that
their councils were godly and holy, to the decrees whereof they will have us
subject. But I will not any farther prosecute this point, because it was handled
in the beginning of the chapter. Let the readers know (which is sufficient for
this present place) that the apostles pass not the bounds of the word of God
when they set down an external law, as time requireth, whereby they may
reconcile the Churches among themselves.
|
ACTS
15:30-35
|
|
30. Therefore, when they were let go, they
came to Antioch: and when they had assembled the multitude together, they
delivered the epistle: 31. Which, when they had read, they rejoiced over
the consolation. 32. And Judas and Silas, seeing they were also prophets,
did with many words exhort [or they did comfort] the brethren, and strengthened
them. 33. And they tarried there for a time, and then they were let go by
the brethren in peace unto the apostles. 34. But it seemed good to Silas
to stay there. 35. And Paul and Barnabas stayed at Antioch, teaching and
preaching with many more the word of the Lord.
|
30.
When the multitude was gathered. This
was the most lawful kind of dealing to admit the whole multitude unto the
reading of the epistle. For if there fall out any controversy in the doctrine of
faith, it is meet that the judgment be referred over unto the learned and godly,
and to such as are exercised in the Scripture; and, chiefly, to the pastors
rightly ordained. Notwithstanding, because it belongeth to all alike to know for
a surety what they must hold, the godly and learned teachers must make known
F1009
to the whole Church what they have set down out of the word of God. For there is
nothing more unfitting for holy and Christian order than to drive away the body
of the people from common doctrine, as if it were a herd of swine, as they use
to do under the tyranny of Popery. For because the Pope and the horned bishops
did think that the people would never be obedient enough until they were brought
into gross ignorance, they imagined that this was the best summary of faith, to
know nothing, but to depend wholly upon their decrees. But, on the contrary,
there must be a mean observed, that lawful governments may continue;
F1010
and that, on the other side, the people may have that liberty which unto them
belongeth, lest they be oppressed like slaves.
31.
They rejoiced over the consolation.
Seeing that the epistle is so short, and containeth nothing but a bare
narration, what consolation could they have by it? But we must note, that there
was no small matter of consolation therein, because, when they knew the consent
of the apostles, they were all pacified, and also whereas before there was
variance among them, they are now reconciled one to another. Seeing there went a
false report about, that all the apostles were against Paul and Barnabas, this
same had shaken some who were too light of belief, many did stand in doubt; the
wicked abused this occasion to speak evil; others some were pricked forward
F1011
with love of novelty and with curiosity, and one was set against another. But
now, after that they see that the judgment of the first Church doth agree with
the doctrine of Paul and Barnabas, they obtain that for which the children of
God ought most to wish, that being established in the right faith, and being of
one mind among themselves, they may with quiet minds have peace one with
another.
32.
Judas and
Silas. These two brethren were sent for
this cause, that they might also testify the same thing by word which was
contained in the letters, and more also; otherwise the apostles would not have
sent such short letters concerning so great and weighty a matter; and they would
have also spoken somewhat touching the mysteries of faith, and would have made
some long exhortation, wherein they would have persuaded them unto the study of
godliness. Now, Luke showeth some farther things by them done; to wit, that
being furnished with the gift of prophecy, they edify the Church in general, as
if he should say, they did not only do their duty faithfully in the cause which
was now in hand, but they did also take good and profitable pains in teaching
and exhorting the Church And we must note that he saith that they exhorted the
Church, because they were prophets; for it is not a thing common to all men to
enter such an excellent function. Therefore, we must beware, lest any man pass
F1012
his bounds; as Paul teacheth,
<460720>1
Corinthians 7:20; and
<490401>Ephesians
4:1, that every one keep himself within the measure of grace received.
Wherefore, it is not in vain that Luke saith that the office of teaching is
peculiar; lest any man, through ambition, being void of ability, or through rash
zeal, or through any other foolish desire, coveting to put out his head, trouble
the order of the Church.
They were
prophets. Whereas the word hath diverse
significations, it is not taken in this place for those prophets to whom it was
granted to foretell things to come; because this title should come in out of
season
F1013
when he intreateth of another matter; but Luke’s meaning is, that Judas
and Silas were endued with excellent knowledge and understanding of the
mysteries of God, that they might be good interpreters of God; as Paul, in the
fourteenth of the First to the Corinthians,
(<461403>1
Corinthians 14:3,) when he intreateth of the prophecy, and preferreth it before
all other gifts, speaketh not of foretelling of things to come; but he
commandeth it for this fruit, because it doth edify the Church by doctrine,
exhortation, and consolation. After this manner doth Luke assign exhortation to
the prophets, as being the principal point of their office.
33.
They were let go in peace. That is, when
they departed, the brethren, in taking their leave of them, did wish them well,
as friends use to do. And there is synecdoche in this member; because the
one of the two did only return to Jerusalem. And in the text there is a
correction added immediately, that it seemed good to Silas to tarry there; but
when Luke joineth them both together, his meaning is only to declare that the
Church was quiet before they thought upon any returning. At length he addeth
that Paul and Barnabas, so long as they were at Antioch, gave themselves to
teaching, and did continue in this work,
F1014
and yet did they give place to many more.
F1015
Whereby it appeareth, that they had all one and the same desire without
grudging,
F1016
so that they joined hand in hand to do good; though it seemeth that he maketh
mention of many more of set purpose, lest we should think that, after that Paul
and Barnabas were departed, that Church was destitute, which did flourish in
abundance of teachers. Moreover, the blessing of God, which began straightway to
appear again in that Church, is now again commended and extolled, which Church
Satan went about
F1017
by his ministers miserably to scatter and lay waste.
|
ACTS
15:36-41
|
|
36. And after a few days Paul said to
Barnabas, Returning, let us now visit our brethren throughout all cities wherein
we have preached the word of the Lord, and see how they do. 37. And
Barnabas counseled to take John, whose surname was Mark. 38. But Paul
besought him, that he which slid back from them in Pamphylia, and had not gone
with them to the work, might not be taken to their company. 39. And the
contention waxed so hot between them, that they parted company; and Barnabas
having taken to him Mark, sailed to Cyprus. 40. But Paul having chosen
Silas, journeyed, being committed to the grace of God by the brethren.
41. And he went through Syria and Cilicia, establishing the
churches.
|
36.
Let us visit our brethren. In this
history we must first note how careful Paul was for the churches which he had
ordained. He laboreth, indeed, at Antioch profitably, but because he remembered
that he was an apostle ordained of God, and not the pastor of one particular
place, he keepeth the course of his calling. Secondly, as it did not become him
to be tied to one place, so he thinketh with himself, that he was bound to all
whom he begat in the Lord; therefore, he will not suffer them to want his help.
Moreover, the work that was begun in those places could not be neglected; but it
would shortly after decay. Yet it is to be thought that Paul stayed still in the
church of Antioch, until he saw the estate thereof well ordered, and concord
established. For we know and try
F1018
what great force principal churches
F1019
have to keep other lesser churches in order. If there arise any tumult in an
obscure street, or if there fall out any offense, the rumor goeth not so far,
neither are the neighbors so much moved; but if any place be excellent, it
cannot quail without great ruin, or, at least, but that the lesser buildings
shall be therewith sore shaken, both far and wide. Therefore, Paul, in staying a
time at Antioch, did provide for other churches; and so we must no less look
unto his wisdom than his diligence in this example, because oftentimes the
immoderate heat of the pastors in going about matters doth no less hurt than
their sluggishness.
How they
do. Paul knew that amidst so great
lightness and inconstancy of men, and as their nature is inclined to vice, if
there be any thing well ordered among them, it doth seldom continue stable, and
for any long time; and especially that churches do easily decay or grow out of
kind, unless they be looked to continually. There ought nothing under heaven to
be more firm than the spiritual building of faith, whose stability is grounded
in the very heaven; yet there be but few in whose minds the word of the Lord
doth thoroughly take lively root; therefore, firmness is rare in men. Again,
even those who have their anchor firmly fixed in the truth of God, do not cease
notwithstanding to be subject to diverse tossings, whereby, though their faith
be not overturned, yet hath it need of strengthening, that it may be
underpropped and stayed. Moreover, we see how Satan doth assault, and with what
subtle shifts he goeth about privily to pull down sometimes whole churches,
sometimes every one of the faithful particularly. Therefore, it is not without
cause that Paul is so careful for his scholars, lest they behave themselves
otherwise than is to be wished; and therefore is he desirous in time to prevent,
if there be any inconvenience risen, which cannot be until he have taken view.
F1020
37.
And Barnabas gave counsel. Luke doth
here set down that doleful disagreement which ought to make all the godly afraid
for just causes. The society of Paul and Barnabas was consecrated by the
heavenly oracle. They had long time labored, being of one mind, under this yoke
whereunto the Lord had tied them; they had, by many experiences, tried [felt]
the excellent favor of God, yea, that wonderful success mentioned heretofore by
Luke was a manifest blessing of God. Though they had been almost drowned so
often in so many tempests of persecution, and were set upon so sore
F1021
by infinite enemies, though domestical sedition were everywhere kindled against
them, yet they were so far from being pulled in sunder, that their agreement was
then most of all tried, [proved.] But now, for a light matter, and which might
easily have been ended, they break that holy bond of God’s
calling.
This could not fall out without great perturbance to
all the godly. Seeing that the heat of the contention was so great and vehement
in these holy men, who had long time accustomed themselves to suffer all things,
what shall befall us, whose affections being not as yet so brought to obey God,
do oftentimes rage
F1022
without modesty? Seeing that a light occasion did separate them, who had long
time, amidst so great trials, retained unity holily, how easily may Satan cause
those to be divided who have either none, or, at least, a cold desire to foster
peace? What great pride was it for Barnabas, who had no more honorable thing
than to be Paul’s companion, that he might behave himself like a son
towards his father, so stubbornly to refuse his counsel? Peradventure, also,
some might think that Paul was not very courteous in that he did not forgive a
faithful helper this fault. Therefore, we be admonished by this example, that
unless the servants of Christ take great heed, there be many chinks through
which Satan will creep in, to disturb that concord which is among
them.
But now we must examine the cause itself, for some
there be who lay the blame of the disagreement upon Paul;
F1023
and, at the first hearing, the reasons which they bring seem probable. John Mark
is rejected, because he withdrew himself from Paul’s company; but he fell
not away from Christ. A young man, being as yet unacquainted with bearing the
cross, returned home from his journey. He was somewhat to be borne ,with for his
age, being a fresh-water soldier [a tyro] he fainted in troubles even at the
first dash; he was not, therefore, about to be a slothful soldier during his
whole life. Now, forasmuch as his returning to Paul is an excellent testimony of
repentance, it seemeth to be a point of discourtesy
F1024
to reject him; for those must be handled more courteously, who punish themselves
for their own offenses of their own accord. There were also other causes which
ought to have made Paul more courteous. The house of John Mark was a famous inn,
F1025
(<441212>Acts
12:12;) his mother had entertained the faithful in most grievous persecution;
when Herod and all the people were in a rage, they were wont to have their
secret meetings there, as Luke reported before. Surely he ought to have borne
with such a holy and courageous woman, lest immoderate rigor should alienate
her. She was desirous to have her son addicted to preach the gospel; now, what a
great grief might it have been to her that his pains and industry should be
refused
F1026
for one light fault? And now whereas John Mark doth not only bewail his fault,
but in very deed amend the same, Barnabas hath a fair color why he should pardon
him.
F1027
Yet we may gather out of the text, that the Church
did allow Paul’s counsel. For Barnabas departeth, and with his companion
he saileth into Cyprus. There is no mention made of the brethren, (as if he had
departed privily without taking his leave;) but the brethren commend Paul in
their prayers to the grace of God; whereby appeareth that the Church stood on
his side. Secondly, whereas God showeth forth the power of his Spirit in
blessing Paul, and doth bless his labors with happy success of his grace, and
leaveth Barnabas, as it were, buried, there may a probable reason be drawn
thence, that it pleased him that such an example of severity should be showed.
And surely the offense of John Mark was greater than it is commonly taken for.
He slid not back, indeed, from the faith of Christ, yet did he forsake his
calling, and was a revolt [apostate] from the same; therefore, it was a matter
which might have given evil example, if he had been straightway received again
into the calling from which he was slid back. He had given himself over to serve
Christ upon this condition, that he should be free no longer. It was no more
lawful for him to break his promise made in this behalf, than it is for a
husband to leave his wife, or for a son to forsake his father. Neither doth
infirmity excuse his unfaithfulness, whereby the holiness of the calling was
violated.
And we must note, that he was not altogether rejected
of Paul; he counted him as a brother, so he would be content with the common
order; he refused to admit him unto the common [public] function of teaching,
from whence he fell filthily through his own fault. And there is no great
difference between these two, whether he which hath offended be quite excluded
from pardon, or he have only public honor denied him; though it may be that they
did both exceed measure, as accidents do oftentimes mar a matter which is
otherwise good. It was well done of Paul, and according to the right of
discipline profitably, not to admit him to be his companion, whose inconstancy
he had once tried, [experienced;] but when he saw Barnabas so importunate, he
might have yielded to his desire. We ought to make more account of the truth
than of the favor of all the whole world; but it is convenient that we ponder
wisely what great weight there is in the matter which is in hand. For if, in a
matter of no weight or edification, a man vaunt of his constancy, prepare
himself for the conflict, and cease not to defend that until the end, wherein he
did once take delight it shall be but foolish and perverse obstinacy. There was
also some middle way and means whereby Paul might have granted somewhat to the
importunateness of his fellow [colleague] in office, and yet have not revolted
from the truth. It was not for him to flatter Mark, or to cloak his offense, yet
was he not letted by religion, but that after he had freely professed what he
thought, he might suffer himself to be overcome in that matter, which did
neither indamage true doctrine, nor endanger man’s salvation; which I say
for this cause, that we may learn to moderate our desire, even in the best
causes, lest it pass measure, and be too fervent.
CHAPTER 16
|
ACTS
16:1-5
|
|
1. And he came to Derbe and Lystra; and,
behold, there was there a certain disciple named Timotheus, the son of a certain
faithful woman, a Jewess, and his father was a Grecian. 2. He was well
reported of by the brethren which were at Lystra and Iconium. 3. Paul
would have him to go with him; and when he had taken him he circumcised him,
because of those Jews which were in those places. For they all knew that his
father was a Grecian. 4. And as they passed through the cities, they
delivered to them to be kept the decrees which were decreed by the apostles and
elders which were at Jerusalem. 5. And so the churches were confirmed in
the faith, and abounded in number daily.
|
1. Luke doth now begin to declare what were
the proceedings of Paul after that Barnabas and he were separate. And first he
showeth, that he took to his company at Lystra Timothy to be his companion. But,
to the end we may know that Paul did nothing rashly, or without good
consideration, Luke saith plainly, that Timothy was such a man as the brethren
did well like of, and that they gave testimony of his godliness; for thus doth
he speak word for word. And so Paul himself observeth the like choice, which he
elsewhere commandeth to be made in choosing ministers, (1 Timothy 3: 7.) Neither
is it to be thought, that those prophecies did even then come to light wherewith
Timothy was set forth and adorned by the Spirit, as Paul doth testify elsewhere,
(<540118>1
Timothy 1:18.) But there seemeth to be some disagreement in that, in that Luke
saith that Timotheus was well reported of amongst the brethren; and Paul will
have him to have a good report of those who are without, who is chosen to be a
bishop. I answer, that we must principally look unto the judgment of the godly,
as they be sole meet witnesses, and do alone rightly discern well and wisely
according to the Spirit of God; and that we ought to attribute no more to the
wicked than to blind men. Therefore it appeareth that godliness and holiness of
life must be judged according to the will and consent of godly men; that he be
counted worthy to be a bishop whom they commend. Notwithstanding, I confess that
even this also is required in the second place, that the very infidels be
enforced to commend him; lest the Church of God come in danger
F1028
of their slanders and evil speaking, if it commit [permit] itself to be governed
by men of evil report.
3.
He circumcised him, because of the Jews.
Luke doth plainly express that Timothy was not circumcised, because it was
necessary it should be so, or because the religion of that sign did continue as
yet, but that Paul might avoid an offense. Therefore there was respect had of
men, whereas the matter was free before God. Wherefore, the circumcising of
Timothy was no sacrament, as was that which was given to Abraham and his
posterity,
(<011713>Genesis
17:13;) but an indifferent ceremony which served only for nourishing of love,
and not for any exercise of godliness.
Now, the question is, whether it were lawful for Paul
to use a vain sign, whose signification and force was abolished; for it seemeth
a vain thing when there is a departure made from the institution of God. But
circumcision was commanded by God to continue only until the coming of Christ.
To this question I answer, that circumcision did so cease at the coming of
Christ, that, notwithstanding the use thereof was not quite abolished by and by;
but it continued free, until all men might know that Christ was the end of the
law, by the more manifest revelation of the light of the
gospel.
And here we must note three degrees. The first is,
that the ceremonies of the law were so abolished by the coming of Christ, that
they did neither any longer appertain unto the worship of God, neither were they
figures of spiritual things, neither was there any necessity to use them. The
second is, that the use thereof was free, until the truth of the gospel might
more plainly appear. The third, that it was not lawful for the faithful to
retain them, save only so far forth as the use thereof served for edification,
neither was there any superstition thereby fostered; though that free power to
use them, whereof I have spoken, be not without exception, because there was a
divers respect to be had of ceremonies. For circumcision was not in the same
place wherein the sacrifices were, which were ordained for the purging
[expiating] of sins. Wherefore it was lawful for Paul to circumcise Timotheus;
it had not been lawful for him to offer a sacrifice for sin. This is, indeed, a
general thing, that all the worship of the law did cease at the coming of
Christ, (because it was to continue but for a time,) as touching faith and
conscience; but concerning the use we must know this, that it is indifferent,
and left in the liberty of the godly for a short time, so far as it was not
contrary to the confession of faith. We must note the shortness of time whereof
I speak, to wit, until the plain manifestation of the Gospel; because some
learned men are grossly deceived in this point, who think that circumcision doth
yet take place
F1029
among the Jews; whereas Paul teacheth, that it is superfluous when we are buried
with Christ by baptism,
(<510211>Colossians
2:11,12.) It was better and more truly said in the old proverb, That the
synagogue was to be buried with honor.
Now it resteth that we declare how far forth the use
of circumcision was indifferent. That shall easily appear by the manner of the
liberty. Because the calling of the Gentiles was not as yet generally known, it
was meet that the Jews should have some prerogative granted them. Therefore,
until it might be better known that the adoption was deducted from the lineage
and kindred of Abraham unto all the Gentiles, it was lawful, so far as
edification did require, to retain the sign of difference. For seeing that Paul
would not circumcise Titus, and doth avouch that the same was well done,
(<480203>Galatians
2:3,) it followeth that it was not lawful to use this ceremony always and
without choice. Therefore they were to have respect unto edification, and unto
the public commodity of the Church. Because he could not circumcise Titus,
unless he would betray the doctrine
F1030
of the Gospel, and lay himself open to the slanders of the adversaries, he
abstained from the free use of the ceremony, which he did use in Timotheus, when
he saw that it was profitable for the Church. Hereby it doth easily appear what
horrible confusion doth reign in Popery. There is there a huge heap of
ceremonies, and to what end but that hey may have instead of one veil of the old
temple an hundred. God did abrogate those ceremonies which he had commanded,
that the truth of the Gospel might shine more clearly. Men durst take upon them
to bring in new, and that without keeping any measure. After this came in a
wicked surmise, that all these serve for the worship of God. At length followed
the devilish confidence of merit. Now, forasmuch as it is evident enough that
such ceremonies are neither veils nor sepulchres wherewith Christ is covered,
but rather stinking dunghills wherein faith
F1031
and religion are choked, those who make the use thereof generally free do
ascribe more to the Pope than the Lord granteth to his law. It is to no end to
speak of the mass and of such filthiness which contain in themselves manifest
idolatry.
They all knew
this. Luke telleth us that this was
Paul’s drift, to make an entrance for Timotheus unto the Jews, lest they
should abhor him as a profane man. They knew all (saith he) that his father was
a Grecian. Therefore, because the mothers had no power over their children, they
were fully persuaded that he was uncircumcised. Let the readers not here by the
way, how miserable the bondage of the people of God was then. Eunice, mother to
Timotheus, was one of the small remnant which the very Jews themselves counted a
monster, and yet, being married to a man which was an infidel, she durst not
consecrate her children to God. No, she durst not so much as give them the
external sign of grace, and yet she ceased not therefore to instruct her son of
a child holily in the fear of God, and in his true worship—an example
surely worthy to be followed of women, whom their husbands affray with their
tyrannous government, from keeping and training up their children and families
chastely in true godliness. Grecian is taken in this place for a Gentile, after
the old and common custom of the Scripture.
4.
They delivered them the decrees to keep. In
these words Luke doth signify unto us how desirous Paul was of peace. The best
and strongest bond to keep and foster peace among the churches, was to keep that
which was set down by the apostles. When Paul taketh great pains about that, he
taketh great heed lest through his fault there arise any trouble. And let us
remember that that continued but for a time. Because, so soon as he seeth the
danger of offense cease, he doth quite unburthen the churches, and setting apart
the decree, he maketh that free which the apostles had their forbidden. And yet
doth he not cancel or violate by that abrogation that which the apostles had
decreed, or contemn the authors themselves; because they were not determined to
establish a perpetual law, but only to mitigate for a short time that which
might hurt weak consciences; as I did more at large declare in the former
chapter. Whereby the folly of the Papists is sufficiently refuted, who do
grievously lay to our charge that we be far unlike Paul, because we will have
the consciences of the godly governed by the Word of God alone, setting light by
the decrees of the Church, as they call them, and not to be subject to the will
of men. But, as I have already said, Paul meant nothing less than to ensnare
men’s consciences in the snare of necessity, for he is not contrary to
himself, when he crieth in other places, that
“all things are
clean to the clean,”
(<560115>Titus
1:15.)
And again,
“He which is clean
eateth all things,”
(<451402>Romans
14:2.)
And again,
“The kingdom of God
is not meat and
drink,”
(<451417>Romans
14:17.)
And again,
“Meat doeth not
commend us to God,”
(<460808>1
Corinthians 8:8.)
Again,
“Eat all things
which are sold in the shambles, asking no question for conscience sake,”
(<461025>1
Corinthians 10:25.)
But in one word he reconcileth those things which
might otherwise seem to disagree, when he commanded to abstain from things
sacrificed to idols, for another’s man conscience sake. Nevertheless, he
taketh great heed that he bind not godly souls with the laws of
men.
Therefore we attempt nothing at this day which is
contrary to or disagreeing with Paul. But the Papists mock us too grossly when
they compare their laws with the decrees of the apostles. The apostles invented
no new worship of God, they had erected no new spiritual government; but for the
desire they had to maintain peace, they exhorted the Gentiles that they would
yield a little to the Jews. Before the Pope can excuse his laws under this
color, he must first change them wholly. And as for us, seeing that the Papists
do place the spiritual worship of God in man’s inventions, and translate
the right which belongeth to God alone unto men, that they may reign as lords
over souls; we are enforced manfully to withstand them, unless through
treacherous silence we will betray the grace gotten by the blood of Christ. Now,
what likelihood can there be between three decrees set down for the help and
comfort of the weak, and an infinite heap of laws, which doth not only oppress
miserable souls with the weight thereof, but also swallow up faith? We know the
complaint of Augustine writing to Januarius, that the Church was wickedly laden
even then with too great a burden of traditions. Could he, I pray you, suffer
the bondage of these times, which is almost a hundred times harder and
heavier?
5.
The churches were confirmed. By this we gather,
that that which Luke setteth down, or rather touched concerning the decrees of
the apostles, was, as it were, put in by the way, being not much appertinent
unto the matter.
F1032
For he commendeth a far other fruit of Paul’s doctrine, when he saith that
the churches were confirmed in the faith. Therefore Paul did so order external
things, that he was principally careful for the kingdom of God, which consisteth
in the doctrine of the gospel, and doth far surpass and surmount external order.
Therefore those decrees were mentioned, inasmuch as they were expedient for
maintaining concord, that we might know that the holy man had a care thereof.
But religion and godliness hath the former place, whose sole foundation is
faith; which again doth stay itself upon the pure Word of God, and doth not
depend upon men’s laws. Now, by this example, Luke pricketh us forward to
proceed continually, lest, at the beginning, sloth or neglect of profiting come
upon us. Also the way to increase faith is expressed, to wit, when the Lord doth
stir us up by the industry of his servants; as at that time he used the labor
and diligence of Paul and his companions. When he addeth immediately that they
were also increased in number, he commendeth another fruit of preaching, and yet
he doth therewithal signify unto us, that the more those profit in faith who are
first called, the more do they bring unto Christ; as if faith did creep abroad
unto others by branches.
F1033
|
ACTS
16:6-10
|
|
6. And when they had gone through Phrygia and
the country of Galatia, they were forbidden of the Holy Ghost to speak the word
in Asia 7. And going into Mysia, they essayed to go into Bithynia: and
the Spirit suffered them not. 8. And when they had passed through Mysia,
they came down to Troada, [Troas.] 9. And Paul saw a vision by night;
There was a certain man of Macedonia, standing and praying him, and saying,
Coming into Macedonia, help us. 10. And so soon as he saw the vision, we
sought straightway to go into Macedonia, being surely confirmed that the Lord
had called us to preach the gospel to them.
|
6.
When they had gone throughout. Luke showeth
here how diligent and careful Paul and his companions were in the office of
teaching; for he saith that they journeyed through divers regions of the Lesser
Asia that they might preach the gospel. But he reciteth one thing which is worth
remembering, that they were forbidden by the Spirit of God to speak of Christ in
some places, which serveth not a little to set forth the apostleship of Paul; as
undoubtedly he was not a little encouraged to proceed, when he knew that the
Spirit of God was his guide in his way, and the governor of his actions. And
whereas whithersoever they came they prepared themselves to teach, they did that
according to their calling, and according to the commandment of God. For they
were sent to preach and publish the gospel to the Gentiles without exception;
but the Lord revealed his counsel in governing the course of their journey which
was before unknown, even in a moment.
Notwithstanding, the question is, If Paul taught
nowhere by whither he was led by the Spirit, what certainty shall the ministers
of the Church have at this day of their calling, who are certified by no oracles
when they must speak or hold their peace? I answer, Seeing that Paul’s
province and charge was so wide, he had need of the singular direction of the
Spirit. He was not made the apostle of one particular place, or of a few cities,
but he had received commandment to preach the gospel through Asia and Europe;
which was to sail in a most wide sea. Wherefore, there is no cause why we should
wonder that in that confused wideness God beckoned unto him, as it were by
reaching forth his hand, how far he would have him go, or whither. But here
ariseth another harder question, why the Lord did forbid Paul to speak in Asia,
and suffered him not to come into Bithynia? For, if answer be made that these
Gentiles were unworthy of the doctrine of salvation, we may again demand why
Macedonia was more worthy? Those who desire to be too wise, do assign the causes
of this difference in men, that the Lord vouchsafeth every man of his gospel, as
he seeth him bent unto the obedience of faith; but he himself saith far
otherwise, to wit, that he appeared plainly to those which sought him not, and
that he spake to those who asked not of him. For whence cometh aptness to those
to be taught, and a mind to obey, but from his Spirit? Therefore, it is certain
that some are not preferred before other some by their merit, seeing that all
men are naturally like backward and wayward from faith. Therefore, there is
nothing better than to leave free power to God to vouchsafe and deprive of his
grace whom he will. And surely as his eternal election is free, so his calling
is also free which floweth thence, and is not grounded in men, seeing that he is
not indebted to any.
Wherefore, let us know that the gospel springeth and
issueth out to us out of the sole fountain of mere grace. And yet God doth not
want a just reason, why he offereth his gospel to some, and passeth over other
some. But I say that that reason lieth hid in his secret counsel. In the mean
season, let the faithful know that they were called freely when others were set
aside, lest they take that to themselves which is due to the mercy of God alone.
And in the rest, whom God rejecteth for no manifest cause, let them learn to
wonder at the deep depth of his judgment, which they may not seek out. And here
the word Asia is taken for that part which is properly so called. When Luke
saith that Paul and his companions essayed to come into Bithynia until they were
forbidden by oracles, save only when need required, as they Lord useth to be
present with his in doleful
F1034
and uncertain matters.
9.
A vision by night. The Lord would not that Paul
should stay any longer in Asia; because he would draw him into Macedonia. And
Luke expresseth the manner of the drawing, that a man of Macedonia appeared to
him by night. Where we must note that the Lord did not always observe the same
manner of revelation, because divers kinds are more convenient for confirmation.
And it is not said that this vision was offered in a dream, but only in the
night season. For there be certain night visions which men see when they be
awake.
Help
us. This speech setteth forth the ministry
committed to Paul. For, seeing that the gospel is the power of God to salvation,
(<450116>Romans
1:16,) those which are the ministers of God are said to help those who perish;
that having delivered them from death, they may bring them unto the inheritance
of eternal life. And this ought to be no small encouragement for godly teachers
to stir up the heat of their study and desire, when they hear that they call
back miserable souls from destruction, and that they help those who should
otherwise perish, that they may be saved. Again, all people unto whom the gospel
is brought are taught reverently to embrace the ministers thereof as deliverers,
unless they will maliciously reject the grace of God; and yet this commendation
and title is not so translated unto men, that God is robbed even of the best
part of his praise; because, though he by his ministers give salvation, yet is
he the only author thereof, as if he reached out his hands to
help.
10.
Being fully persuaded. Hence we gather, that is
was not bare vision, but that it was also confirmed by the testimony of the
Spirit. For Satan doth oftentimes abuse ghosts and visures [masks] to deceive
withal, that he may mock and cozen the unbelievers. Whereby it cometh to pass,
that the bare vision leaveth man’s mind in doubt; but such as are divine
indeed, those doth the Spirit seal by a certain mark, that those may not doubt
nor waver whom the Lord will have certainly addicted to himself. A wicked spirit
appeared to Brutus, inviting him to enter that unhappy combat and battle which
he had at Philippi, even in the very same place whereunto Paul was afterwards
called. But as the cause was far unlike, so the Lord dealt far otherwise with
his servant, so that he put him out of doubt, and left him not astonished with
fear. Now, in Paul and his companions the desire to obey ensued immediately upon
the certainty; for, so soon as they understand that the Lord called them, they
address themselves to their journey. The termination of the participle which is
here used is active; and though it have divers significations, I do not doubt
but that Luke’s meaning is, that Paul and the rest, after that they had
conferred [compared] this vision with the former oracles, were fully persuaded
that the Lord had called them into Macedonia.
|
ACTS
16:11-15
|
|
11. Therefore, when we had loosed from Troas,
we came with a straight course in Samothracia, and the day following to
Neapolis; 12. And from thence to Philippi, which is the chief city of the
parts of Macedonia, being a free city; and we stayed in the same city certain
days. 13. And on the day of the Sabbaths we went out of the city beside a
river, where was wont to be prayer; and sitting, we spake to the women which
came together. 14. And a certain woman named Lydia, a seller of purples,
of the city of the Thyatirans, which worshipped God, heard; whose heart the Lord
opened, that she might take heed to those things which were spoken of Paul.
15. And when she was baptized, and her house, she besought us, saying, If
ye judge me faithful to the Lord, enter into my house and tarry. And she
enforced us.
|
11. This history doth, as it were in a glass,
show how sharply the Lord did exercise the faith and patience of his, by
bringing them in great straits which they could not have overcome unless they
had been endued with singular constancy; for the entrance of Paul into Macedonia
is reported to be such, as that it might have cause him to give but small
credence to the vision. These holy men, leaving the work which they had in hand,
did cross the seas with great haste, as if the whole nation of the Macedonians
would have come to meet them with earnest desire to be helped. Now, the success
is so far from being answerable to their hope, that their mouths are almost
quite stopped. When they enter the chief city, they find non there with whom
they may take any pains; therefore they are enforced to go into the field, that
they may speak in an obscure corner and wilderness. Yea, even there they cannot
have one man which will hearken to their doctrine; they can only have one woman
to be a disciple of Christ, and that one which was an alien. Who would not have
said that this journey was taken in hand foolishly which fell out so unhappily?
But the Lord doth thus bring to pass his works under a base and weak kind,
F1035
that his power may shine more clearly at length; and it was most meet that the
beginnings of the kingdom of Christ should be so ordered, that they might taste
[savor] of the humility of the cross. But we must mark the constancy of Paul and
his companions, who being not dismayed with such unprosperous beginnings, try
whether any occasion will offer itself contrary to their expectation. And
assuredly the servants of Christ must wrestle with all lets, neither must they
be discouraged, but go forward to-morrow, if this day there appear no fruit of
their labor, for there is no cause why they should desire to be more happy than
Paul. When Luke saith that they abode in that city, some had rather have it,
that they conferred or disputed, but the other translation is more plain. And
the text persuadeth us to make choice thereof, because Luke will shortly after
declare that Lydia was the first-fruits of that Church; and we may easily guess
that the apostles went out of the city, because there was no gate opened to them
in it.
13.
In the day of the Sabbaths. No doubt the Jews
sought some place which was solitary and by the way, when they were disposed to
pray, because their religion was then everywhere most odious. And God, by their
example, meant to teach us what great account we ought to make of the profession
of faith; that we do not forsake it either for fear of envy or of dangers. They
had, indeed, in many places synagogues, but it was not lawful for them to
assemble themselves publicly at Philippi, which was a free city of Rome.
F1036
Therefore, they withdraw themselves into a secret corner, that they may pray to
God where they could not be espied; and yet there were those who did grudge even
at this, so that they might think that it might both cause trouble and danger,
but they prefer the worship of God before their own quietness and commodity.
Furthermore, we may gather by this word Sabbath, that Luke speaketh of the Jews.
Secondly, forasmuch as he commendeth the godliness of Lydia, it must needs be
that she was a Jewess, which matter needeth no long disputation, forasmuch as we
know that it was an heinous offense for the Grecians and Romans to celebrate the
Sabbath, or to take up Jewish rites. Now, we understand that the Jews made
choice of the river’s bank, but because they shunned the company of men,
and the sight of the people. If any man object, why did not every man pray in
his house privately? The answer is ready, that this was a solemn rite of
praying, to testify godliness; and that being far
F1037
from the superstitions of the Gentiles, they might one exhort another to worship
God alone, and that they might nourish the religion received of the fathers
among themselves. As touching Paul and his fellows who were lately come,
F1038
it is to be thought that they came thither not only to pray, but also because
they hope to do some good. For it was a fit place for them to teach in, being
far from noise; and it was meet that they should be more attentive to hear the
word who came thither to pray. Luke putteth the day of the Sabbaths instead of
the Sabbath; where, following Erasmus, I have translated it, There was wont
to be prayer; the old interpreter hath, did seem. And the word
[nomizesqai]
hath both significations among the Grecians. Yet this sense is more fit for this
present place, that they did commonly use to have prayer there.
We spake to the
women. Either that place was appointed for the
assemblies of women,
F1039
or else religion was cold among men, so that they came more slowly. Howsoever it
be, we see that the holy men omit no occasion or opportunity, because they
vouchsafed to offer the gospel even to women alone. Furthermore, forasmuch as it
seemeth likely to me that men and women made their prayers there together, I
suppose that Luke omitted the men either because they would not hear, or else
because they profited nothing by hearing.
14.
A woman named Lydia. If they had been heard of
a few women, yet this had been to enter in, as it were, by a strait chink; but
now whereas one only heareth attentively and with fruit, might it not have
seemed that the way was stopt before Christ?
F1040
But afterward there sprung a noble Church of that one small graft, which Paul
setteth out with many excellent commendations; yet it may be that Lydia had some
companions, whereof there is no mention made, because she did far excel them
all. And Luke doth not assign that for the cause why this one woman did show
herself apt to be taught, because she was more witty
F1041
than the rest, or because she had some preparation of herself; but he saith that
the Lord opened her heart that she might give ear and take heed to the speech of
Paul. He had of late commended her godliness; and yet he showeth that she could
not comprehend the doctrine of the gospel, save only through the illumination of
the Spirit. Wherefore, we see that not faith alone, but all understanding and
knowledge of spiritual things, is the peculiar gift of God, and that the
ministers do no good by teaching and speaking unless the inward calling of God
be thereunto added.
By the word heart, the Scripture meaneth sometimes
the mind, as when Moses saith, “God hath not given thee hitherto a heart
to understand.” So likewise in this place, Luke doth not only signify unto
us that Lydia was brought by the inspiration of the Spirit, with affection of
heart to embrace the gospel, but that her mind was lightened, that she might
understand it. By this let us learn that such is the blockishness, such is the
blindness of men, that in seeing they see not, in hearing they hear not, until
such time as God doth give them new eyes and new ears. But we must note the
speech, that the heart of Lydia was opened was opened that she might give ear to
the external voice of the teacher. For as preaching alone is nothing else but
the dead letter, so we must beware lest a false imagination, or a show of secret
illumination, lead us away from the word whereupon faith dependeth, and wherein
it resteth. For many, to the end they may amplify the grace of the Spirit, feign
to themselves certain inspired persons,
F1042
that they may leave no use of the external word. But the Scripture doth not
suffer any such divorce to be made which joineth the ministry of men with the
secret inspiration of the Spirit. Unless the mind of Lydia had been opened,
Paul’s preaching should have been only literal;
F1043
and yet the Lord doth not inspire her with bare revelations only, but he giveth
her the reverence of his word, so that the voice of man, which might otherwise
have been uttered in vain, doth pierce into a mind endued with heavenly
light.
Therefore, let those brain-sick fellows be packing,
[begone,] who, under color [pretext] of the Spirit, refuse external doctrine.
For we must note the temperature of moderation which Luke setteth down here,
that we can have or obtain nothing by the hearing of the word alone, without the
grace of the Spirit; and that the Spirit is given us, not that he may bring
contempt of the word, but rather that he may dip [instill] into our minds into
our minds, and write in our hearts the faith thereof.
Now, if the cause be demanded why the Lord opened one
woman’s heart alone, we must return unto that principle, that so many
believe as we are ordained
F1044
to life. For the fear of God, which went before the plain and manifest knowledge
of Christ in Lydia, was also a fruit of free election. The describers of
situations of places
F1045
say, that Thyratira is a city of Lydia situate upon the side of the river called
Hermus, and that it was sometimes called Pelopia; but some there be who
attribute it to Phrygia, some to Mysia.
15.
When she was baptized. Hereby it
appeareth how effectually God wrought in Lydia even in a short moment. For it is
not to be doubted but that she received and embraced the faith of Christ
sincerely, and gave him her name, before Paul would admit her unto baptism. This
was a token of mere readiness; also, her holy zeal and godliness do therein show
themselves, in that she doth also consecrate her family to God. And, surely, all
the godly ought to have this desire, to have those who are under them to be
partakers of the same faith. For he is unworthy to be numbered among the
children of God, and to be a ruler over others, whosoever is desirous to reign
and rule in his own house over his wife, children, servants, and maids, and will
cause them to give no place to Christ. Therefore, let every one of the faithful
study to govern and order his house so, that it may be an image of the Church. I
grant that Lydia had not in her hand the hearts of all those which were of her
household, that she might turn unto Christ whomsoever she would;
F1046
but the Lord did bless her godly desire, so that she had her household obedient.
The godly (as we have already said) must endeavor, with might and main, to drive
from their houses all manner of superstition; secondly, that they have not
profane families, but that they keep them under the fear of the Lord. So
Abraham, the father of the faithful, was commanded to circumcise all his
servants with him; and he is commanded for the care he had to govern his house,
and to instruct his family. Furthermore, if this duty be required at the hands
of the householder, much more of a prince, that he suffer not so much as in him
lieth the name of God to be profaned in his realm.
She besought them,
saying. This hath the force of an adjuration,
when she saith, if ye have judged me faithful; as if she should say, I beseech
you by that faith which you have approved by baptism, that ye refuse not to
lodge with me; and Lydia did by such an earnest desire testify how entirely she
loved the gospel. Nevertheless, it is not to be doubted but that the Lord gave
her such an affection, to the end Paul might be the more encouraged to proceed,
not only because he saw that he was liberally and courteously entertained, but
also because he might thereby judge of the fruit of his doctrine. Therefore,
this was not the woman’s inviting only, but also God’s to keep Paul
and his company there, to which end that tendeth also that Lydia enforced them,
as if God did lay hand upon them, and stay them in the woman’s
person.
|
ACTS
16:16-22
|
|
16. And it happened, as we went to prayer, a
certain maid, having a spirit of divination, did meet us, which brought her
masters much gain by divining. 17. She followed Paul and us, and cried,
saying, These men are the servants of the most high God, which preach to us the
way of salvation. 18. And this she did many days. And Paul, taking it
grievously, and turning back, said to the spirit, I command thee, in the name of
the Lord Jesus Christ, that thou come out of her. And he came out the same hour.
19. And when her masters saw that the hope of their gain was gone, having
taken Paul and Silas, they drew them into the market-place to the rulers.
20. And when they had presented them to the magistrates, they said, These
men trouble our city, seeing they be Jews: 21. And they preach
ordinances, which we may not receive nor keep, seeing we are Romans. 22.
And the multitude came together against them; and when the magistrates had rent
their garments, they commanded them to be beaten with rods.
|
16. Luke prosecuteth the increase of the
Church; for though he do not straightway in a word express that thing, yet is it
easily gathered out of the text, that many were brought into the faith, or at
least that the Church was somewhat augmented, and Paul did not frequent the
assemblies in time of prayer in vain. Notwithstanding, Luke doth also report
that Satan did interrupt this course; to wit, because after that the apostles
were beaten with rods, and cast in [into] prison, they were at length enforced
to depart the city; yet we shall see in the end of this chapter, that when Satan
had done his worst, there was some body of the Church gathered before they did
depart.
Having a spirit of
divination, (or of Python.) The poets do
feign that the serpent called Python was slain with the dart of Phoebus;
hereupon rose another invention;
F1047
that they said, that those who were possessed were inspired with the spirit of
Python, and, peradventure, they were thereupon called Phoebades, in honor of
Apollo. But Luke followeth the common custom of speaking, because he showeth the
error of the common people, and not through what inspiration the maid did
prophesy. For it is certain that the devil did deceive men under the visor of
Apollo, as all idolatry and subtilty was invented and forged in his shop. But
some men may marvel that the devil (through whose motion and persuasion the maid
did cry) was the author of such an honorable commendation, wherewith she adorned
Paul and Silas, and the rest. For, seeing that he is the father of lying, how
could the truth proceed from him? Secondly, how is it that he gave place
willingly to the servants of Christ, by whom his kingdom was destroyed? how can
this hang together, that he prepared the minds of the people to hear the gospel,
whose mortal enemy he is? Assuredly, there is nothing more proper to him than to
turn away the minds of the people from the word of the gospel, which he doth now
will and wish them to hear.
Whence cometh such a sudden change, or unwonted
emotion? But the devil is the father of lying in such sort, that he covereth
himself under the ale and deceivable color of truth. There he played another
person through his crafty subtilty, than was agreeable to his nature;
F1048
that by creeping in craftily he might do the more hurt; and, therefore, whereas
he is called the father of lies, we must not so take it as if he did always lie
manifestly and without any color. Yea, rather we must beware of his crafty
subtilty, lest when he pretendeth the color of truth he deceive us under a vain
show. We see, also, how he useth like subtilty daily. For what can bear a fairer
show than the Pope’s titles, wherein he doth not boast himself to be the
adversary of Christ, but he doth not boast himself to be the adversary of
Christ, but his vicar? What can be more plausible than that solemn preface, In
the name of the Lord, Amen? Notwithstanding we know, that whilst the
hypocritical ministers of Satan do thus pretend the truth, they corrupt it, and,
with a deadly corruption, infect it. Seeing that Satan hath a double way to
resist the gospel, to wit, because he doth sometimes rage openly, and sometimes
he creepeth in craftily under lies, he hath also two kinds of lying and
deceiving, either when he overthroweth the Word of God with false doctrines and
gross superstitions, or else when he doth craftily feign that he is a friend of
the Word, and so doth insinuate himself subtilely;
F1049
yea, he doth never hurt more deadly than when he transformeth himself into an
angel of light. Now, we perceive to what end that so gorgeous a title did tend,
wherewith he did extol Paul and his companions, namely, because it was not so
convenient for him to make open war against the gospel, he went about to
overthrow the credit thereof by secret shifts. For if Paul had admitted that
testimony, there should have been no longer any difference between the wholesome
F1050
doctrine of Christ and the mocks of Satan. The light and brightness of the
gospel should have been entangled in the darkness of lying, and so quite put
out.
But the question is, why God doth grant Satan so
great liberty, as to suffer him to deceive miserable men, and to bewitch them
with true divinations? For, omitting the disputations which some men move
concerning his foresight, I take this for a plain case, that he doth prophesy
and foretell things to come, and which are hidden only through God’s
sufferance. But God seemeth by this means to lay open men who are reckless or
careless to his subtilty, so that they cannot beware. For seeing that prophecies
breathe out divine power, men’s minds must needs be touched with reverence
so often as they come abroad, unless they contemn God. I answer, that Satan hath
never so much liberty granted him of God, save only that the unthankful world
may be punished, which is so desirous of a lie, that it had rather be deceived
than obey the truth. For that is a general evil, whereof Paul complaineth in the
first chapter to the
Romans,(<450121>Romans
1:21,) That men do not glorify God, being known naturally by the creation of the
world, and that they suppress his truth unjustly.
It is a just reward for so great unthankfulness, that
Satan hath the bridle given him, that through divers jugglings he may work the
ruin of those who turn away maliciously from the light of God. Therefore, so
often as you read the divinations of Satan, think upon the just judgment of God.
Now, if God so sharply punish the contempt of his light in the profane Gentiles,
who have no other teachers but the heaven and earth, how much more sharp
punishment do those deserve who wittingly and willingly choke the pure doctrine
of salvation, revealed to them in the law and the gospel? No marvel, therefore,
if Satan have long bewitched the world so freely with his subtilty, since that
the truth of the gospel hath been wickedly contemned, which was made most
manifest. But it is objected again, that no man is free from danger when false
divinations fly to and fro so fast. For even as well the good as the evil seem
to be subject to the cozenage of Satan when the truth is darkened and overcast.
The answer is ready, though Satan set snares for all men in general, yet are the
godly delivered by the grace of God, lest they be caught together with the
wicked. There is also a more manifest distinction set down in the Scripture,
because the Lord doth by this means try the faith and godliness of his, and doth
make blind the reprobate, that they may perish as they be worthy. Therefore Paul
saith plainly, that Satan hath not leave granted him to lead any into error save
those who will not obey God and embrace the truth,
(<530211>2
Thessalonians 2:11,12.)
Whereby is also reproved their wicked ungodliness,
who, under this color, excuse the profane contempt of all doctrine; whither
shall we turn ourselves, (say they,) seeing that Satan is so expert to deceive?
Therefore, it is better for us to live without any religion at all, than,
through the desire of religion, to run headlong into destruction. Neither do
they object and pretend this fear for their excuse in earnest; but, seeing they
desire nothing more than to wander carelessly, like beasts, without any fear of
God, they can be content with any excuse, so they be not tied to any religion. I
confess, indeed, that Satan doth no less craftily than wickedly abuse the sacred
name of God; and that that proverb is too true which Papistry hath brought
forth, that, the Lord doth pronounce that he will be the teacher of the humble,
and hath promised that he will be nigh to those which are right in heart; seeing
that Paul teacheth that the Word of God is the sword of the Spirit; seeing that
he doth testify that those who are well-grounded in the faith of the gospel are
not in danger to be seduced by man; seeing that Peter calleth the Scripture a
light shining in a dark place; seeing that courteous exhortation, or inviting of
Christ, can never deceive us, “Seek, and ye shall find; knock, and it
shall be opened to you;” let Satan do what he can, and let the false
prophets seek to darken the truth so much as they are able, we need not be
afraid lest the Spirit of wisdom and discretion [discernment] forsake us, who
ruleth
F1051
Satan at his pleasure, and maketh us triumph over him by the faith of his
word.
18.
Paul took it grievously. It may be that at the
first Paul neglected, and did not greatly regard the crying of the maid, because
he hoped that there would be no account made thereof, and had rather that it
should vanish away of itself. But the continual repetition doth at length make
him weary; because, if he had any long dissembled, Satan would have waxed more
and more insolent through his silence and patience. Secondly, he ought not to
have broken out into this prohibition rashly, until he knew for a certainty that
he was furnished with the power of God. For Paul’s commandment
F1052
had been foolish and vain without the commandment of God. And this must be
noted, lest any man condemn Paul of too great hastiness, because he encountered
so valiantly with the unclean spirit. For he did not conceive any grief or
indignation, save only that he saw that the stability of Satan would increase,
unless he did betimes prevent it; neither did he attempt any thing without the
motion of the Spirit; neither did he enter the conflict until he was armed with
power from heaven. Notwithstanding, he seemeth to be contrary to himself, seeing
that he saith elsewhere that he rejoiceth upon what occasion soever he see the
gospel preached,
(<500118>Philippians
1:18,) even by wicked men, and such as did study of set purpose to bring him in
contempt. I answer, that he had another more apt reason for himself in this
place;
F1053
because all men would have thought that the spirit of the maid had played with
Paul;
F1054
so that by that means the doctrine of the gospel should not only have come in
[into] suspicion, but should also have come into great contempt.
F1055
And to this end was it that Christ also did command the devil to hold his peace,
(<410125>Mark
1:25,) whereas notwithstanding he suffered his name to be extolled by unmeet and
unworthy men,
(<420435>Luke
4:35.)
I command
thee. We must note the form of speech; for as
the miracle was about to have a double use, namely, that the power of Christ
might be known; secondly, that he might declare that he had no fellowship with
Satan’s jugglings; so Paul, in giving the authority and power to Christ
alone, doth declare that he is only a minister; that done, he doth openly set
Christ against the devil,
F1056
to the end that, by the conflict, all men may see that they be deadly enemies.
For it was profitable that many should be awaked who had been given to such
gross seducing, that being well purged, they might come to the true
faith.
19.
But when her masters. The same devil who of
late did flatter Paul by the mouth of the maid, doth now drive her masters into
fury, that they may put him to death; so that, having changed his coat, he doth
now play a tragedy, who could not speed well before by his fair speech and
flattery. And though the heat of zeal wherewith Paul was provoked to anger did
raise the whirlwind of persecution, yet is he not therefore to be blamed;
neither did it any whit repent Paul that he had wrought the miracle, so that he
did wish that were undone which was done, because he knew full well through what
motion he had driven the devil out of the maid. Whereby we are taught that we
must not rashly condemn things which are well done, and that which is taken in
hand at the commandment of God, though an unhappy success follow; because God
doth then examine [test] the constancy of those which be his, until a more
joyful and prosperous end drive away all sorrow. As touching the men, Luke
expresseth the cause why they were so mad upon Paul; to wit, because their hope
of filthy gain was gone. But though they were pricked forward with covetousness
only to persecute the Gospel and the ministers thereof; yet they pretend a fair
color, that it grieveth them that the public state should be perverted, that
their ancient laws should be broken, and peace troubled. So, through the enemies
of Christ behave themselves wickedly and unhonestly, yet they always invent some
cause for their sin. Yea, though their wicked desire appear plainly, yet, with
an impudent withal. So at this day those Papists which are more zealous over
their law,
F1057
have nothing else in their minds besides their gain and government. Let them
swear and forswear by all their saints and sacrifices, that they are enforced
only with a godly affection; yet the matter itself doth plainly show, that it is
the coldness of their kitchens which maketh their zeal so hot, and that ambition
is the fan
F1058
thereof. For they be either hungry dogs pricked forward with greediness, or
furious lions breathing out nothing but cruelty.
20.
These men trouble our
city. This accusation was craftily composed to
burden the servants of Christ. For on the one side they pretend the name of the
Romans, than which nothing was more favorable; on the other, they purchase
hatred, and bring them in contempt, by naming the Jews, which name was at that
time infamous; for, as touching religion, the Romans were more like to any than
to the Jewish nation. For it was lawful for a man which was a Roman to do
sacrifice either in Asia or in Grecia, or in any other country where were idols
and superstitions. I warrant you Satan did agree with himself very well, though
he put on divers shapes, but that which was religion only, than which there was
no other in the world, was counted among the Romans detestable. They frame a
third accusation out of the crime of sedition;
F1059
for they pretend that the public peace is troubled by Paul and his company. In
like sort was Christ brought in contempt,
F1060
(<422305>Luke
23:5) and even at this day the Papists have no more plausible thing wherewith
they may bring us to be hated, than when they cry that our doctrine tendeth to
no other end but to confusion of all things. But we must valiantly contemn this
filthy and false infamy as did Christ and Paul, until the Lord bring to light
the malice of our enemies, and refute their impudence.
21.
Ordinances
which. They lean to a prejudice, lest the cause
should come to be disputed; as the Papists deal with us at this day, this was
decreed in a General Council; it is a more ancient and common opinion, than that
is may be called in question; custom hath long time approved this; this hath
been established by consent more than a thousand years ago. But to what end tend
all these things, save only that they may rob the Word of God of all authority?
They make boast of man’s decrees, but in the mean season they leave no
place at all for the laws of God. We may see only this place what force these
prejudices ought to have. The laws of the Romans were excellent, but religion
doth depend upon the Word of God alone. Therefore in this matter we must take
great heed, that men being brough under, the authority of God alone do prevail,
and that he make all things which in the world are excellent subject to him.
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,
F1061
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;
F1062
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.
F1063
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
F1064
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.
|
ACTS
16:23-28
|
|
23. And when they had given them many stripes,
they did cast them into prison, commanding the keeper of the prison to keep them
safe; 24. Who, seeing he had received such commandments, did put them in
the inner prison, and made fast their feet in the stocks. 25. And at
midnight Paul and Silas praying, did praise God; and those which lay bound heard
them. 26. And suddenly there was a great earthquake, so that the
foundations of the prison were shaken; and by and by all the doors were opened,
and all their hands [chains] were loosed. 27. And when the keeper of the
prison awaked, and saw all the prison doors open, drawing out his sword, he was
about to slay himself, thinking that those which lay bound were fled. 28.
And Paul cried with a loud voice, Do thyself no harm: for we be all
here.
|
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;
F1065
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,
(<500406>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,
(<440541>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
F1066
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,
F1067
in that the Lord would have the jailer awaked, lest there should be any use
F1068
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.
F1069
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.
F1070
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.
|
ACTS
16:29-34
|
|
29. And calling for a light he sprang in, and,
trembling, he fell down at the feet of Paul and Silas. 30. And when he
had brought them forth, he saith, Sirs, what must I do to be saved? 31.
And they said, Believe in the Lord Jesus Christ, and thou shalt be saved, and
thy household. 32. And they spake to him the word, and to all that were
in his house. 33. And taking them at the same hour of the night, he
washed their stripes; and was himself baptized, and all his household,
forthwith. 34. And when he had brought them into his house, he set meat
before them; and he rejoiced that he and all his whole house believed in
God.
|
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.
F1071
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
F1072
have despised whatsoever Paul and Silas should have said, whom he had
reproachfully
F1073
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,
F1074
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?
(<441026>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
F1075
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,
(<020808>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
F1076
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,
(<441509>Acts
15:9.) And here we must note two things; first, that Christ is the mark
F1077
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
F1078
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.
F1079
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
F1080
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,
F1081
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.
F1082
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.
|
ACTS
16:35-40
|
|
35. And when it was day, the magistrates sent
the apparitors, [officers,] saying, Let those men go. 36. And the keeper
of the prison told these words to Paul, The magistrates have sent to loose you:
now therefore going out, depart in peace. 37. And Paul said to them,
After that they have beaten us openly, before our cause was known, seeing that
we be Romans, they have cast us into prison; and now they cast us out privily?
No, surely; but let them come themselves and fetch us out. 38. And the
apparitors [officers] told these words to the magistrates; who feared, after
that they heard that they were Romans. 39. And they came and besought
them; and when they had brought them out, they requested that they would depart
out of the city. 40. And coming out of the prison, they entered in unto
Lydia; and when they had seen the brethren, they comforted them, and
departed.
|
35.
When it was day. The question is, how it came
to pass that the judges did so suddenly change their purpose? The day before
they had commanded that Paul and Silas should be bound with fetters, as if they
meant to punish them cruelly, now they let them go free. At least, if they had
heard them, it might have been that the knowledge of the cause had brought them
to be more gentle and better minded.
F1083
But it appeareth that, forasmuch as the matter stood as yet still in one state,
they were brought into repentance of their own accord. I answer, that there is
no other thing here set down but that which falleth out most commonly when
sedition is once raised. For not only the minds of the common people begin to
rage, but also the tempest carrieth away the governors also, no doubt
perversely. For we know that of Virgil, —
“And as amidst a mighty rout, when discord oft
is bred, And baser froward-minded men with furious rage are led; Forthwith flies
fire, and stones are flung, madness doth tools supply, Then if on the sudden
they do any one espy Whom love to commonwealth and just deserts have reverent
made, They hush, and eke attentive stand, to hear what will be said: He governs
both their will and rage, With words their wrath he doth
assuage.”
Therefore, there can be nothing more unseemly than
what in a hot tumult the judges should be set on fire [along] with the people;
but it falleth out so for the most part. Therefore, when those officers saw the
people up, they thought there was cause enough why they should beat the apostles
with rods. But now they are caused with shame and infamy to suffer punishment
for their lightness, [levity.] Peradventure also, when they inquire of the
beginning of the tumult, they find those who had deceived the people
F1084
in the fault. Therefore, when they had found out that Paul and Silas were
innocent, they let them go, though too late. By which example, those which bear
rule are taught to beware of too much haste. Again, we see how carelessly
magistrates flatter
F1085
themselves in their own offenses, which they know full well they have committed,
especially when they have to do with unknown and base persons. When these men
grant free liberty to Paul and Silas to depart, they are not ignorant that they
had before done them injury; yet they think it will be sufficient if they do not
continue to do them injury still, and to be more cruel upon them.
F1086
The apparitors [officers] are called
[rabdoucoi],
of the staves which they did bear; whereas the ensigns of the sergeants
[lictors] were hatches bound with rods.
After that they have beaten us
openly. Their defense consisteth upon [of] two
points, that they raged against, and cruelly intreated, the body of a man that
was a Roman; secondly, that they did that contrary to the order of law. We shall
see afterwards that Paul was a citizen of Rome. But it was straitly provided by
Portius’ law, by the laws of Sempronius, and also by many more, that no
man should have power of life or death over any citizen of Rome but the people.
Notwithstanding, it may seem to be a strange thing that Paul did not maintain
[assert] his right before he was beaten with rods; for the judges might honestly
excuse themselves by his silence; but it is to be thought that he was not heard
in the midst of the tumult. If any man object that he doth now seek remedy too
late, and out of season, yea, that he doth catch at a vain and foolish comfort,
F1087
when he requireth that the magistrates come themselves, we may readily answer,
Paul was like to fare never a whit the better therefore; but we must mark that
he meant nothing less than to provide for his own private commodity; but that he
might ease the brethren somewhat afterward,
F1088
that the magistrates might not be so bold as to rage so freely against the good
and innocent brethren. Because he had gotten their heads under his girdle,
F1089
he translated his right to help the brethren, that they might be borne with.
This was the cause for which he did chide them. And so Paul did wisely use the
opportunity offered him; as we must neglect nothing which may take for the
bridling of the enemies, that they take not to themselves so much liberty to
oppress or vex the innocent, forasmuch as the Lord bringeth to our hands such
helps not in vain. Notwithstanding, let us remember that if we have been injured
in anything, we must not repay injuries, but we must only endeavor to stay their
lust, lest they hurt others in like sort.
38.
They were afraid, because they were Romans.
They are not once moved with the other point, because they had handled innocents
cruelly without discretion;
F1090
and yet that was the greater reproach. But because they did not fear that any
man would punish them, they were not moved with God’s judgment. This is
the cause that they do carelessly pass over that which was objected concerning
injury done by them, only they are afraid of the officers
F1091
of the Romans, and lest they should be beheaded for violating the liberty in the
body of a citizen. They knew that this was death if any of the chief governors
[prefects] should commit it, then what should become of the officers of one free
city?
F1092
Such is the fear of the wicked, because they have an amazed
F1093
conscience before God, they do long time flatter themselves in all sins, until
the punishment
F1094
of men hang over their heads.
40.
When they saw, etc. They were desired to part
presently; yet it became them to regard the brethren, lest the tender seed of
the gospel should perish, and undoubtedly they would have tarried longer if they
had been suffered, but the prayers and requests of the magistrates were
imperious and armed, which they are enforced to obey. Nevertheless, they
foreslow [neglect] not their necessary duty, but they exhort the brethren to be
constant. And whereas they went straight to Lydia, it is a token, that though
the Church were increased, yet that woman was the chief even of a greater
number, as touching diligence in duties of godliness;
F1095
and that appeareth more plainly thereby, because all the godly were assembled in
her house.
CHAPTER 17
|
ACTS
17:1-4
|
|
1. And when they had journeyed through
Amphipolis and Appollonia, they came to Thessalonica, where was a synagogue of
the Jews. 2. And as his manner was, Paul entered in unto them, and three
Sabbaths disputed with
F1096
them out of the Scriptures. 3. Opening and alleging that Christ must have
suffered and rise again from the dead; and that this is Christ, whom, saith he,
I preach to you. 4. And certain of them believed, and were joined to Paul
and Silas, and of religious Grecians a great multitude, and of chief women not a
few.
|
1.
They came to
Thessalonica. We know not why Paul attempted
nothing at Amphipolis and Appollonia, which were, notwithstanding, famous
cities, as appeareth by Pliny; save only because he followed the Spirit of God
as his guide; and took occasion by the present matter, as occasion he did also
essay to do some good there, but because it was without any good success,
therefore Luke passeth over it. And whereas being beaten at Philippos,
[Philippi,] and scarce escaping out of great danger, he preached Christ at
Thessalonica, it appeareth thereby how courageous he was to keep the course of
his calling, and how bold he was ever now and then to enter into new
dangers.
This so invincible fortitude of mind, and such
patient enduring of the cross, do sufficiently declare, that Paul labored not
after the manner of men, but that he was furnished with the heavenly power of
the Spirit. And this was all so wonderful patience in him, in that, entering in
unto the Jews, whose unbridled frowardness he had so often tried, [experienced,]
he proceedeth to procure their salvation. But because he knew that Christ was
given to the Jews for salvation, and that he himself was made an apostle upon
this condition, that he should preach repentance and faith, first to the Jews
and then to the Gentiles, committing the success of his labor to the Lord, he
obeyeth his commandment, (though he had no great hope to do good.) He seemed
before to have taken his last farewell of the Jews, when he said, It was
behoveful that the kingdom of God should be first preached to you; but because
ye receive it not, behold we turn to the Gentiles; but that harder sentence must
be restrained to that company who had wickedly rejected the gospel when it was
offered unto them, and made themselves unworthy [of] the grace of God. And
toward the nation itself Paul ceaseth not to do his embassage; by which example
we are taught, that we ought to make so great account of the calling of God,
that no unthankfulness of men may be able to hinder us, but that we proceed to
be careful for their salvation, so long as the Lord appointeth us to be their
ministers. And it is to be though that even now there were some who on the first
Sabbath refused sound doctrine, but their frowardness
F1097
did not hinder him, but that he came again upon other Sabbaths.
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,
F1098
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
F1099
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;
F1100
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,
(<235304>Isaiah
53:4-8.) So doth Daniel show the force and fruit of his death in his 9th
chapter,
(<270924>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
F1101
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,
(<470315>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.
F1102
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,
(<490212>Ephesians
2:12.) But we must know, that whither soever the Jews were exiled, there went
with them some seed of godliness,
F1103
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
F1104
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,
F1105
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.
|
ACTS
17:5-10
|
|
5. And the unbelieving Jews being moved with
envy, [zeal,] and taking to them certain vagabonds, froward fellows, and having
assembled the multitude, they made a tumult in the city; and besetting the house
of Jason, they sought to bring them out unto the people. 6. And when they
had not found them, they drew Jason and certain brethren unto the governors of
the city, crying, Those who have troubled the whole world are come hither also,
7. Who Jason hath received privily; and all these do contrary to the
decrees of Caesar, saying that there is another king, one Jesus. 8. And
they troubled [stirred up] the multitude and the magistrates of the city when
they heard these things: 9. And when they had received sufficient
assurance of Jason and the rest, they let him go. 10. And forthwith the
brethren sent forth Paul and Silas by night unto Berea, who, when they were
come, they went into the synagogue of the Jews.
|
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,
F1106
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
F1107
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;
F1108
or bold [audacious] fellows and hungry, who are ready to forswear themselves to
raise tumults, and to be at one end of
F1109
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;
F1110
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;
F1111
but rather that it may keep them in peace, being reconciled to God. When Christ
doth meekly will us
F1112
there to come unto him, Satan and the wicked rage;
F1113
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.
F1114
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,
F1115
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.
10.
They sent them out to
Berea. Hereby it appeareth that Paul’s
labor brought forth fruit in a small time; for though the brethren send forth
him and Silas, yet they adjoin themselves as voluntary companions to their
danger and cross by this duty. But the constancy of Paul is incredible, because,
having had such experience of their stubbornness and malice of his nation, he
doth never cease to try whether he can bring any to Christ, namely, seeing he
knew that he was bound both to Jews and Gentiles, no injury of men could lead
him away from his calling. So all the servants of Christ must so wrestle with
the malice of the world, that they shake not off Christ’s yoke with what
injuries soever they be provoked.
|
ACTS
17:11-15
|
|
11. And those were noblemen among the
Thessalonians, who had received the word with all readiness of mind, daily
searching the Scriptures whether these things were so. 12. And many of
them believed, and honest women which were Grecians, and men not a few. 13.
But when the Jews of Thessalonica knew that Paul did also preach the word of
God at Berea, they came thither also, moving the multitude. 14. And then
straghtway the brethren sent forth Paul that he might go as it were unto the
sea; but Silas and Timotheus remained there. 15. Moreover, those which
guided Paul brought him even unto Athens; and when they had received commandment
to Silas and Timotheus that they should come to him with speed, they
departed.
|
11.
Did excel in
nobility. Luke returneth again unto the men of
Thessalonica. The remembrance of Christ might have been thought to have been
buried by the departure of Paul, and surely it is a wonder that that small
light, which began to shine, was not quite put out, and that the seed of sound
doctrine did not wither away, which had need continually to be watered that it
might spring up. But after Paul’s departure, it appeareth how effectual
and fruitful his preaching had been. For those who had only tasted of the first
principles of godliness do nevertheless profit and go forward, though he be
absent, and exercise themselves in the continual reading of the Scripture. And,
first, Luke saith that they were of the chief families. For the nobility whereof
he maketh mention is referred not unto the mind, but unto the nation. Some think
that the men of Berea are compared with the men of Thessalonica, because he
saith
[eugenesterouv],
and not in the superlative degree
[eugenestatouv].
But I think that that manner of speech is usual and common among the Grecians,
which the Latins could not so well digest.
F1116
Moreover, he had said a little before, that certain principal women believed at
Thessalonica, and it is not to be thought that the men of Berea were preferred
before those of this city. And there is a threefold reason why Luke maketh
mention of their excellency of birth. We know how hardly men came down from
their high degress, what a rare matter it is for those who are great in the
world to undertake the reproach of the cross, laying away their pride, and
rejoice in humility, as James commandeth,
(<590110>James
1:10.)
Therefore Luke commendeth the rare efficacy and
working of the Spirit of God, when he saith that these noblemen were no whit
hindered by the dignity of the flesh, but that embracing the gospel, they
prepared themselves to bear the cross, and preferred the reproach of Christ
before the glory of the world. Secondly, Luke meant to make known the glory of
the world. Secondly, Luke meant to make known unto us, that the grace of Christ
standeth open for all orders and degrees. In which sense Paul saith, that God
would have all men saved,
(<540204>1
Timothy 2:4;) lest the poor and those who are base do shut the gate against the
rich, (though Christ did vouchsafe them the former place.) Therefore we see that
noblemen, and those who are of the common sort,
F1117
are gathered together, that those who are men of honor, and which are despised,
grow together into one body of the Church, that all men, in general, may humble
themselves, and extol the grace of God. Thirdly, Luke seemeth to note the cause
why there were so many added, and the kingdom of Christ was, in such short time,
so spread abroad and enlarged at Thessalonica; to wit, because that was no small
help, that chief men, and men of honor, did show other men the way, because the
common sort is for the most part moved by authority. And though this were no
meet stay for faith and godliness, yet is it no strange thing for God to bring
the unbelievers (who wander as yet in error) to himself, by crooked and byways.
F1118
Received the
word. This is the first thing which he
commendeth in the men of Thessalonica, that with a willing and ready desire they
received the gospel. Secondly, that they confirmed their faith
F1119
by diligent inquisition; so that their faith and godliness are commended in the
beginning for forwardness,
F1120
and in process they are praised for their constancy and fervent desire they had
to profit. And surely this is the first entrance into faith that we be ready to
follow, and that, abandoning the understanding and wisdom of the flesh,
F1121
we submit ourselves to Christ, by him to be taught and to obey him. Also Paul
himself, in adorning the Thessalonians with this title, doth agree with Saint
Luke,
(<520213>1
Thessalonians 2:13.)
As touching the second member, this diligence is no
small virtue, whereunto Luke saith the faithful were much given for confirmation
of their faith. For many who at the first break out
F1122
give themselves straightway to idleness, while that they have no care to profit,
and so lose that small seed
F1123
which they had at the first.
But two inconveniences
F1124
may be in this place objected; for it seemeth to be a point of arrogancy in that
they inquire that they may judge; and it seemeth to be a thing altogether
disagreeing with that readiness whereof he spake of late; secondly, forasmuch as
inquisitions is a sign of doubtfulness, it followeth that they were before
endued with no faith, which hath always assurance and certainty joined and
linked with it. Unto the first objection I answer, that Luke’s words ought
not so to be understood, as if the Thessalonians took upon them to judge, or as
though they disputed whether the truth of God were to be received; they did only
examine Paul’s doctrine by the rule and square of the Scripture, even as
gold is tried in the fire; for the Scripture is the true touchstone whereby all
doctrines must be tried. If any man say that this kind of trial is doubtful,
forasmuch as the Scripture is oftentimes doubtful, and is interpreted divers
ways, I say, that we must also add judgment of the Spirit, who is, not without
cause, called the Spirit of discretion, [discernment.] But the faithful must
judge of every doctrine no otherwise then out of, and according to, the
Scriptures, having the Spirit for their leader and guide. And by this means is
refuted that sacrilegious quip [quibble] of the Papists, Because there can be
nothing gathered certainly out of the Scriptures, faith doth depend only upon
the determination of the Church. For when the Spirit of God doth commend the men
of Thessalonica, he prescribeth to us a rule in their example. And in vain
should we search the Scriptures, unless they have in them light enough to teach
us.
Therefore, let this remain as a most sure maxim, that
no doctrine is worthy to be believed but that which we find to be grounded in
the Scriptures. The Pope will have all that received without any more ado,
whatsoever he doth blunder out at his pleasure; but shall he be preferred before
Paul, concerning whose preaching it was lawful for the disciples to make
inquisition? And let us not that this is not spoken of any visured [pretended]
Council, but of a small assembly of men, whereby it doth better appear that
every man is called to read the Scriptures. So likewise, making of search doth
not disagree with the forwardness of faith; for so soon as any man doth hearken,
and being desirous to learn, doth show himself attentive, he is now bent and apt
to be taught, though he do not fully
F1125
give his consent. For example’s sake, an unknown teacher shall profess
that he doth bring true doctrine: I will come, being ready to hear, and my mind
shall be framed unto the obedience of the truth. Nevertheless, I will weigh with
myself what manner [of] doctrine it is which he bringeth; neither will I embrace
anything but the certain truth, and that which I know to be the truth. And this
is the best moderation, when, being fast bound with the reverence of God, we
hear that willingly and quietly which is set before us, as proceeding from him.
Nevertheless, we beware of the seducing subtilty of men; neither do our minds
throw themselves headlong with a blind rage
F1126
to believe every thing without advisement. Therefore, the searching mentioned by
Luke doth not tend to that end that we may be slow and unwilling to believe, but
rather readiness with judgment is made the mean between lightness and
stubbornness.
Now must we answer the second objection. Faith is
contrary to doubtfulness: he which inquireth doubteth; therefore it followeth,
that forasmuch as the Thessalonians inquire and make search touching the
doctrine of Paul, they were void of faith as yet. But the certainty of faith
doth not hinder the confirmation thereof. I call that confirmation when the
truth of God is more and more sealed up in our hearts, whereof, notwithstanding,
we did not doubt before. For example’s sake, I hear out of the gospel that
I am reconciled to God through the grace of Christ, and that my sins are purged
[expiated] through his holy blood: there shall be some testimony uttered which
shall make me believe this. If afterward I examine and search the Scriptures
more thoroughly, I shall find other testimonies oftentimes which shall not only
help my faith, but also increase it and establish it, that it may be more sure
and settled. In like sort, as concerning understanding, faith is increased by
reading the Scriptures. If any man object again, that those men do attribute but
small authority to Paul’s doctrine, who search the Scriptures whether
these things be so, I answer, that such are the proceedings of faith, that they
sometimes seek for that in the Scripture whereof they are already persuaded by
God, and have the inward testimony of the Spirit. And Luke doth not say that the
faith of the Thessalonians was in all points perfect; but he doth only declare
how they were brought to Christ,
F1127
and how they did profit in faith, until the absolute building of godliness might
be erected among them.
12.
And many believed. This is not referred unto
the sentence next going before, as if those of whom he spake began to believe,
making choice of some of them: for that were an absurd thing. But Luke’s
meaning is, because many were added by their example, the Church was increased
in that city. And hitherto hath Luke declared the first beginning of the church
of Thessalonica, lest any man should think that Paul’s labors did perish
through his sudden and violent departure; for unless I be much deceived, he
showeth for this purpose what fruit his preaching brought forth in the other
city, before he came to the exile of Berea.
13.
And when the Jews. We see how the Jews were
carried to and fro with such hatred of the gospel as could never be appeased.
For they do not only expel Christ furiously when he is offered unto them at
home; but when they hear that he is preached elsewhere, they run thither like
mad men. But we must not so much in this place consider the fury of the nation
as the desperate malice of Satan, who pricketh forward those which be his to
trouble the kingdom of Christ, and to destroy man’s salvation; and he
useth them as fans to raise sedition. Wherefore, let us know, that when at this
day so many furious enemies do set themselves against the faithful ministers of
Christ, it is not men which procure the war, but it is Satan, the father of
lying, who doth go about all these things that he may overthrow the kingdom of
Christ.
(<430844>John
8:44.) And though there be not always the same form in fighting and
encountering, yet will Satan never cease to make weary those whom he knoweth to
serve Christ faithfully, either with open war, or secret lying in wait, or
domestical combats.
|
ACTS
17:16-21
|
|
16. And as Paul waited for them at Athens, his
spirit was sore grieved in him, forasmuch as he saw the city given to idolatry.
17. Therefore he disputed in the synagogue with the Jews and religious
men, and in the market daily with those which lit upon him. 18. And
certain Epicures [Epicureans,] and philosophers of the Stoics, disputed with
him, and some said, “What will this babbler say? and other some, He
seemeth to be a declarer of new devils, [or gods,] because he preached to them
Jesus and the resurrection. 19. And when they had caught him, they led
him to Mars’ Street, saying, May we know what new doctrine this is which
thou utterest? 20. For thou bringest certain new things to our ears:
Therefore, we will know what these things mean. 21. And all the men of
Athens, and the strangers which were there, gave themselves to nothing else but
to speak or hear some new thing.
|
16.
Was sore grieved. Though Paul, whithersoever he
came, did stoutly execute that function of teaching which he knew was enjoined
with him, yet Luke showeth that he was more incensed and moved at Athens,
because he saw idolatry reign more there than in any other place for the most
part. The whole world was then full of idols; the pure worship of God could be
found nowhere; and there were everywhere innumerable monsters of superstitions,
but Satan had made the city of Athens more mad than any other city, so that the
people thereof were carried headlong with greater madness unto their wickedness
and perverse rites. And this example is worth the noting, that the city, which
was the mansion-house of wisdom, the fountain of all arts, the mother of
humanity, did exceed all others in blindness and madness. We know with what
commandments witty and learned men did set forth the same, and she had conceived
so great good liking of herself that she counted those rude
F1128
whom she had not polished. But the Holy Ghost condemning the whole world of
ignorance and blockishness, saith that those masters of liberal sciences were
bewitched with an unwonted madness. Whence we gather what man’s wit can do
in matters which concern God. Neither need we doubt of this, but that the Lord
suffered the men of Athens to fall into extreme madness, that all the world
might learn by them, and that they might teach all ages that the foresight and
wit of man’s mind being holpen with learning and instruction, doth
altogether dote, and is mere foolishness when it cometh to the kingdom of God.
They had undoubtedly their cloaks and colors, wherewith they did excuse their
worshippings, how preposterous and corrupt soever they were. And yet,
notwithstanding, it is certain that they did not only deceive men with childish
and frivolous toys, but that they themselves were deluded shamefully with gross
and filthy jugglings, as if they were deprived of common sense, and were
altogether blockish and brutish. And as we learn what manner [of] religion
proceedeth from man’s understanding, and that man’s wisdom is
nothing else but a shop of all errors, so we may know that the men of Athens,
being drunk with their own pride, did err more filthily than the rest. The
antiquity, the pleasantness, and beauty of the city, did puff them up, so that
they did boast that the gods came thence. Therefore, forasmuch as they did pull
down God from heaven, that they might make him an inhabitant of their city, it
was meet that they should be thrust down into the nethermost hell. Howsoever it
be, the vanity of man’s wisdom is here marked with eternal infamy by the
Spirit of God; because, where it was principally resident, there was the
darkness more thick. Idolatry did reign most of all there; and Satan carried
men’s minds to and fro more freely by his mocks and
juggling.
Now, let us come unto Paul. Luke saith, forasmuch as
he saw the city so given to idolatry, his spirit waxed hot, or was moved. Where
he doth not attribute unto him indignation only, neither doth he only say that
he was offended with that spectacle, but he expressed the unwonted heat of holy
anger, which sharpened his zeal, so that he did address himself more fervently
unto the work. And here we must note two things. For in that Paul was wroth when
he saw the name of God wickedly profaned, and his pure worship corrupted, he did
thereby declare, that nothing was to him corrupted, he did thereby declare, that
nothing was to him more precious than the glory of God. Which zeal ought to be
of great force among us, as it is in the Psalm,
(<196909>Psalm
69:9,) “The zeal of thine house hath eaten me up.” For it is a
common rule of all the godly, that so soon as they see their heavenly Father
blasphemed, they be sore vexed, as Peter teacheth that the godly man Lot,
because he could not cure most filthy facts, did vex his heart,
(<610208>2
Peter 2:8.) And teachers must, above all others, be fervent, as Paul saith, that
he is jealous that he may retain the Church in true chastity,
(<471102>2
Corinthians 11:2.) And those who are not touched when they see and hear God
blasphemed, and do not only wink thereat, but also carelessly pass over it, are
not worthy to be counted the children of God, who at least do not give him so
much honor as they do to an earthly father. Secondly, we must note that he was
not so grieved, that being cast down through despair, he was quite discouraged,
as we see most men to be far from waxing hot, or being moved, when they see the
glory of God wickedly profaned, that in professing and uttering sorrow and
sighing, they do, notwithstanding, rather wax profane with others than study to
reform them. Nevertheless, they have a fair cloak for their sluggishness, that
they will not procure any tumult when they are like to do no good.
F1129
For they think that their attempts shall be in vain if they strive against the
wicked and violent conspiracy of the people. But Paul is not only not
discouraged with wearisomeness, neither doth he so faint by reason of the
hardness of the matter, that he doth cast from him his office of teaching; but
he is pricked forward with a more sharp prick to maintain
godliness.
17.
With the Jews and religious
men. It was an ordinary thing with Paul,
wheresoever the Jews had synagogues, there to begin, and to offer Christ to his
own nation. After that he went to the Gentiles, who, having tasted of the
doctrine of the law, though they were not as yet thoroughly nousled up in
[imbued with] true godliness, did, notwithstanding, worship the God of Israel,
and being desirous to learn, did not refuse those things which they knew were
taken out of Moses and the prophets; and because such aptness to be taught was
an entrance unto faith, yea, was a certain beginning of faith, the Spirit
vouchsafeth them an honorable title, who being only lightly sprinkled with the
first rudiments, drew nearer unto the true God; for they be called religious.
But let us remember that all the religion of the world may be brought to nought.
Those are called worshippers of God spiritually who gave their name to the God
of Israel. Religion is attributed to them alone; therefore there remaineth
nothing else for the rest but the reproach of atheism, howsoever they toil and
moil
F1130
in superstition. And that for good considerations; for of whatsoever pomp the
idolaters make boast, if their inward affection be examined, there shall be
nothing found there but horrible contempt of God, and it shall appear that it is
a mere feigned color wherewith they go about to excuse their
idols.
18.
They reasoned with
him. Luke addeth now that Paul had a combat
with the philosophers; not that he set upon them of set purpose, forasmuch as he
knew that they were even born only to brawl and cavil; but he was enforced to
enter such a conflict contrary to his purpose, as Paul himself commandeth godly
teachers to be furnished with spiritual weapons, wherewith they may valiantly
defend the truth if any enemies set themselves against it,
(<560109>Titus
1:9.) For it is not always in our choice to make choice of those with whom we
will deal; but the Lord doth often suffer stubborn and importunate men to arise
to exercise us, that by their gainsaying the truth may more plainly appear.
Neither is it to be doubted but that the Epicures, [Epicureans,] according to
their wonted frowardness, did trouble the holy man; and that the Stoics,
trusting to their subtile quips and cavils, did stubbornly deride him;
F1131
yet the end shall show that he did not dispute sophistically, neither was he
carried away unto any unprofitable and contentious disputation, but did observe
that modesty which he himself commandeth elsewhere. And thus must we do, that by
refuting meekly and modestly vain cavillings, we may utter that which is sound
and true; and we must always avoid this danger, that ambition or desire to show
our wit do not unwrap us in superfluous and vain contentions.
Furthermore, Luke maketh mention of two sects, which,
though they were the one contrary to the other,
F1132
had, not withstanding, their contrary vices. The Epicures [Epicureans] did not
only despise liberal arts, but were also open enemies to them. Their philosophy
was to feign that the sun was two feet broad, that the world was made ex
atomis, [of atoms,] (or of things which were so small that they could not be
divided or made smaller,) and by deluding men thus, to blot out the wonderful
workmanship which appeareth in the creation of the world. If they were a
thousand times convict, they were as impudent as dogs. Though they did, in a
word, confess that there be gods, yet they did imagine that they were idle in
heaven, and that they were wholly set upon pleasure, and that they were blessed
only because they were idle. As they did deny that the world was created by God,
as I have said of late, so they thought that man’s affairs were tossed to
and fro without any governing, and that they were not governed by the celestial
providence. Pleasure was their felicity,
F1133
not that unbridled and filthy pleasure; yet such as did more and more corrupt
men by her enticements, being already, of their own accord, bent to pamper the
flesh. They counted the immorality of their souls but a fable, whereby it came
to pass that they gave themselves liberty to make much of their
bodies.
As for the Stoics, though they said that the world
was subject to the providence of God, yet did they afterwards, through a most
filthy surmise, or rather doting, corrupt that point of their doctrine. For they
did not grant that God did govern the world by counsel, justice, and power, but
they forged a labyrinth of the compass or agreement of the causes, that God
himself being bound with the necessity of fate or destiny, might be carried
violently with the frame of heaven, as the poets do tie and fetter their Jupiter
with golden fetters, because the Fates or Destinies do govern when he is about
something else. Though they placed felicity [the chief good] in virtue, they
knew not what true virtue was, and they did puff up men with pride,
F1134
so that they did deck themselves with that which they took from God. For though
they did all abase the grace of the Holy Ghost, yet was there no sect more
proud. They had no other fortitude, but a certain rash and immoderate
fierceness.
F1135
Therefore there was in Paul wonderful force of the
Spirit, who standing amidst such beasts, which sought to pull him to and fro,
stood firm in the sound sincerity of the gospel, and did valiantly withstand and
endure, as well the dogged malapertness [petulance] of the former sect, as the
pride and crafty cavillings of the other. And hereby we see more plainly what
small agreement there is between the heavenly wisdom and the wisdom of the
flesh. For though the whole multitude were offended with the gospel, yet the
philosophers were captains and standard-bearers in assaulting the same. For that
did principally appear in them which Paul himself speaketh of the wisdom of the
flesh, that it is an enemy to the cross of Christ,
(<460126>1
Corinthians 1:26,) so that no man can be fit to learn the principles of the
gospel unless he first abandon the same.
Other some said.
Luke setteth before us two sects of men, which
both were far from godliness; and yet the one sort is worse than the other.
Those who are desirous to hear that again which they call new, first, they are
moved not with any desire to learn, but with vain curiousity; secondly, they
think unhonorably of the Word of God, is that the count it profane novelty; yet
because they give ear, and that being in doubt until they may know farther of
the matter, they are not quite past hope. But the rest who proudly refuse that
which is offered, yea, condemn it reproachfully, do shut the gate of salvation
against themselves. For this railing did proceed from monstrous pride; what
meaneth this babbler? Because they neither vouchsafe to hear Paul, and also
reproachfully refuse him, as if he were some common jester.
F1136
Moreover, they do not loathe his doctrine through rash zeal, but do openly tread
under foot that which is brought unto them concerning religion, though as yet
they know it not; because these are ashamed to learn any thing of a base and
obscure fellow, who had hitherto professed themselves to be teachers of all the
whole world.
A declarer of new
devils. They do not take devils [deities] in
evil part, as the Scripture useth to do; but for the lesser gods or angels, who
they thought were in the midst between the highest God and men, whereof Plato
maketh mention oftentimes. As touching the sum of the matter, we must note that
those things which Paul spake concerning Christ and the resurrection seemed to
them to be new devils. Whence we gather, that our faith is principally
distinguished and discerned from the superstitions of the Gentiles by these
marks; because it setteth forth Christ to be the sole Mediator; because it
teacheth us to seek for salvation only at his hands; because it commandeth us to
seek remission of our sins in his death, whereby we may be reconciled to God;
because it teacheth that men are renewed and fashioned again by his Spirit, who
were before profane, and slaves to sin, that they may begin to live righteously
and holy. Again, because from such beginnings as do plainly declare that the
kingdom of God is spiritual, it lifteth up our minds at length unto the hope of
the resurrection to come. For as concerning other things, though the
philosophers do not reason purely, yet they say somewhat. Yea, they speak much
concerning eternal life and the immortality of the soul; but as touching faith,
which showeth free reconciliation in Christ; and regeneration, whereby the
Spirit of God doth restore in us the image of God; concerning calling upon God,
and the last resurrection, not a word.
19.
They brought him to
Mars’ Street. Though this verse a place
appointed for judgment, yet Luke doth not mean that Paul was brought before the
seat of the judges, that he might plead his cause before the judges of
Mars’ Street.
F1137
But that he was brought thither, where was most commonly a great assembly of
people, that the serious disputation might be had before a great and famous
audience. And admit we grant that he was brought before the judgment-seat, yet
the end doth declare that he was not presented to the judges, but that he had
free liberty to speak as before an audience. And that which followeth shortly
after, touching the nature and conditions [manners] of the men of Athens, doth
sufficiently declare that their curiosity was the cause; that Paul had such
audience given him, that he had such a famous place granted him to preach Christ
in, that so many came together. For in any other place it had been a crime
worthy of death, to speak in the market or in any other public place, having
gathered a company of people together; but there, because those who did carry
about trifles had liberty granted them to prate, by reason of the immoderate
desire they had to hear news, Paul was permitted to intreat of the mysteries of
faith, being requested.
Gave themselves to nothing
else. The two vices which Luke reciteth do
almost go together. For it falleth out seldom that those who are desirous of
novelties are not also babblers. For that saying of Horace is most true,
“Fly a demander of questions, for the same is also a blab.” And
surely we see that curious men are like rent barrels.
F1138
Furthermore, both vices came of idleness; not only because the philosophers
spent whole days in disputing, but because the common sort was too much set upon
novelty; neither was there any craftsman so base there, which would not thrust
in himself to set in order the status of Grecia. And surely that which Luke
saith here is witnessed by all writers, both Greek and Latin, that there was
nothing more light, covetous, or froward than that people. Wherefore, there
could never be any certain government set down in that city, which was,
notwithstanding, the mistress of sciences. Therefore, in principal power,
F1139
they had, notwithstanding, no long liberty; neither did they ever cease off from
attempting things and making many hurly-burlies, until they brought themselves
and all Grecia to utter ruin. For when their state was decayed, yet did not they
forsake their boldness. Therefore, Cicero doth laugh at their folly, because
they did no less fiercely set forth their decrees then, than when they were
lords over Grecia. Now, though there were small hope to do any good among
curious men, yet Paul did not neglect the opportunity, if, peradventure, he
might gain some of a great company to Christ. Neither was this any small praise
for the gospel in the most noble place of the city, and, as it were, in a common
theater, to refute and openly to reprove all forged and false worshippings,
which had reigned there even until this day.
|
ACTS
17:22-25
|
|
22. And, standing in the midst of Mars’
Street, he saith, Men of Athens, I see you in all things, as it were, more
superstitious. 23. For, passing by and beholding your manner of
worshipping, I found also an altar wherein was written, TO THE UNKNOWN GOD.
Therefore, whom you worship ignorantly, him do I preach unto you. 24.
God, who hath made the world, and all things which are therein, seeing he is
Lord both of heaven and earth, dwelleth not in temples made with hands:
25. Neither is he worshipped with man’s hands, needing any thing,
seeing that he giveth to all life and breath through all
things.
|
22.
Men of
Athens. We may divide this sermon of
Paul into five members. For though Luke doth only briefly touch those things
which he set down in many words, yet I do not doubt but that he did comprehend
the sum, so that he did omit none of the principal points. First, Paul layeth
superstition to the charge of the men of Athens, because they worship their gods
all at a very venture;
F1140
secondly, he showeth by natural arguments who and what God is, and how he is
rightly worshipped; thirdly, he inveigheth against the blockishness of men, who,
though they be created to this end, that they may know their Creator and Maker,
yet do they wander and err in darkness like blind men; fourthly, he showed that
nothing is more absurd than to draw any portraiture of God,
F1141
seeing that the mind of man is his true image; in the first place, he descendeth
at length unto Christ and the resurrection of the dead. For it was requisite to
handle those four points generally, before he did descend unto the faith of the
gospel.
As it were, more
superstitions. The Grecians do oftentimes take
[deisidaimonia]
in good part; notwithstanding it doth sometimes signify immoderate fear,
wherewith superstitious men do carefully torment themselves, whilst that they
forge to themselves vain doubts. And this seemeth to be the meaning of this
place, that the men of Athens pass all measure in worshipping God, or that they
do not perceive what manner [of] work moderation should be; as if he should say,
that they deal very undiscreetly in that they weary themselves in going byways.
Thus much touching the words; now to the matter. He proveth by this one reason,
that all the worshippings of the men of Athens are corrupt, because they be
uncertain what gods they ought to worship, because they take in hand rashly and
unadvisedly divers rites, and that without measure. For in that they had set up
an altar to the unknown God, it was a token that they knew no certainty. They
had, indeed, a great company of gods whereof they spake much, but when they know
nothing of the true divinity. Furthermore, whosoever doth worship God without
any certainty, he worshippeth his own inventions instead of God. Howsoever
credulous men do flatter themselves, yet neither doth God allow any religion
without knowledge and truth, neither ought it to be counted holy and lawful.
Yea, how proud soever they be, yet because they doubt
F1142
in their consciences, they must needs be convict by their own judgment. For
superstition is always fearful, and doth ever know and then coin some new
thing.
Therefore we see how miserable their condition is who
have not the certain light of the truth, because they do both always doubt in
themselves, and lose their labor before God. Notwithstanding, we must note that
the unbelievers, whilst that they sometimes make themselves blind through
voluntary stubbornness, and are sometimes amidst divers and manifold doubts,
[yet] strive and fight with themselves. Oftentimes they do not only flatter
themselves, but if any man dare mutter against their folly, they rage cruelly
against him; the devil doth so bewitch them, that they think nothing to be
better than that which pleaseth them. Nevertheless, if there arise any doubt, if
any seducer put up his head, if any new folly [delirium] begin to appear, they
do not only waver, being in doubt, but also of their own accord offer themselves
to be carried hither and thither. Whereby it appeareth, that neither in
judgment, neither in quiet state of mind, they stay and rest in the common
custom of worshipping God, but that they droop like drunken men. But carefulness
and doubtfulness, [anxiety,] which doth not suffer the unbelievers to flatter
and please themselves, is better than amazedness.
F1143
Finally, though superstition be not always fearful, yet forasmuch as it is
inwrapt in divers errors, it disquieteth men’s minds, and doth prick them
with divers blind torments. This was the cause that the men of Athens did mix
their domestical gods (whom they thought they knew, because in their vain
opinion they had invented them) with unknown gods. For thereby appeareth their
unquietness, because they confess that they have not as yet done as they ought,
when they have done sacrifice to the familiar
F1144
gods, which they had received of their fathers, and whom they called their
country gods.
F1145
Therefore, to the end Paul may pluck out of their minds all vain and false
persuasions, he taketh this maxim, that they know not what they worship, neither
have they any certain divine power, [deity.] For if they had known any god at
all, being content with him, they would never have fallen away unto unknown
gods, forasmuch as the knowledge of the true God alone is sufficient for the
abolishig of all idols.
23.
To the unknown
God. I can well grant that this altar was
dedicated to all strange gods; yet I cannot yield to that which Jerome saith,
that Paul did, by a certain holy wiliness, attribute that to one God which was
written of many. For seeing the superscription [inscription] was common in every
man’s mouth, there was no place for subtilty, [craft;] why did he then
change the plural number? Surely, not that he might deceive the men of Athens,
but because the matter did so require, he said, that he brought doctrine
concerning an unknown god. And after he hath showed that they are deceived,
because they knew not what god thee ought to worship, and had no certain godhood
in a great leap of gods, he doth now insinuate himself, and doth purchase favor
for his doctrine. Because it was an unjust thing to reject that which was
uttered concerning a new god, to whom they had already given over themselves;
and it was far better first to know him, than rashly to worship him whom they
knew not. Thus doth Paul return again to that principle, that God cannot be
worshipped rightly unless he be first made known.
But here may a question be moved: how he saith that
God was worshipped at Athens, who doth refuse all worshippings which are not
agreeable to the prescript of his law, yea, he pronounceth that all that is
idolatry which men invent without his Word? If God allow no worship but that
which is agreeable to his Word, how doth Paul give this praise to men, who did
dote without measure that they worshipped God? For Christ, in condemning the
Samaritans, is content
F1146
with this one principle, in that they worship God without knowledge,
(<430422>John
4:22;) and yet they did boast that they worshipped the God of Abraham. Then,
what shall we say of the men of Athens, who, having buried and quite put out the
remembrance of the true God, had put in place of him Jupiter, Mercury, Pallas,
and all that filthy rabble? I answer, that Paul doth not in the place commend
that which the men of Athens had done; but taketh from their affection, though
it were corrupt, free matter for teaching.
24.
God, who hath made the
world. Paul’s drift is to teach what God
is. Furthermore, because he hath to deal with profane men, he draweth proofs
from nature itself; for in vain should he have cited
F1147
testimonies of Scripture. I said that this was the holy man’s purpose, to
bring the men of Athens unto the true God. For they were persuaded that there
was some divinity; only their preposterous religion was to be reformed. Whence
we gather, that the world doth go astray through bending crooks and boughts,
yea, that it is in a mere labyrinth, so long as there remaineth a confused
opinion concerning the nature of God. For this is the true rule of godliness,
distinctly and plainly to know who that God whom we worship is. If any man will
intreat generally of religion, this must be the first point, that there is some
divine power or godhead which men ought to worship. But because that was out of
question, Paul descendeth unto the second point, that true God must be
distinguished from all vain inventions. So that he beginneth with the definition
of God, that he may thence prove how he ought to be worshipped; because the one
dependeth upon the other. For whence came so many false worshippings, and such
rashness to increase the same oftentimes, save only because all men forged to
themselves a God at their pleasure? And nothing is more easy than to corrupt the
pure worship of God, when men esteem God after their sense and
wit.
Wherefore, there is nothing more fit to destroy all
corrupt worshippings, than to make this beginning, and to show of what sort the
nature of God is. Also our Savior Christ reasoneth thus,
<430424>John
4:24, “God is a Spirit.” Therefore he alloweth no other worshippers
but such as worship him spiritually. And surely he doth not subtilely dispute of
the secret substance [essence] of God; but by his works he declareth which is
the profitable knowledge of him. And what doth Paul gather thence, because God
is the creator, framer, and Lord of the world? to wit, that he dwelleth not in
temples made with hands. For, seeing that it appeareth plainly by the creation
of the world, that the righteousness, wisdom, goodness, and power of God doth
reach beyond the bounds of heaven and earth; it followeth, that he can be
included and shut up within no space of place.
Notwithstanding this demonstration seemeth to have
been in vain, because they might readily have said, that images and pictures
were placed in temples to testify God’s presence; and that none was so
gross but that he knew that God did fulfill [fill] all things. I answer, that
that is true which I said a little before, that idolatry is contrary to itself.
The unbelievers said, that they worshipped the gods before their images; but
unless they had tied the Godhead and power of God to images, and had hoped
F1148
to be holpen thereby, would they have directed their prayers thither? Hereby it
came also to pass, that one temple was more holy than another. They ran to
Delphos that they might fet [fetch] the oracles of Apollo thence. Minerva had
her seat and mansion at Athens. Now we see that Paul doth touch that false
opinion, whereby men have always been deceived; because they feigned to
themselves a carnal God.
This is the first entrance into the true knowledge of
God, if we go without ourselves, and do not measure him by the capacity of our
mind; yea, if we imagine nothing of him according to the understanding of our
flesh,
F1149
but place him above the world, and distinguish him from creatures. From which
sobriety the whole world was always far; because this wickedness is in men,
naturally to deform God’s glory with their inventions. For as they be
carnal and earthy, they will have one that shall be answerable to their nature.
Secondly, after their boldness they fashion him so as they may comprehend him.
By such inventions is the sincere and plain knowledge of God corrupt; yea, his
truth, as saith Paul, is turned into a lie,
(<450125>Romans
1:25.) For whosoever doth not ascend high above the world, he apprehendeth vain
shadows and ghosts instead of God. Again, unless we be carried up into heaven
with the wings of faith, we must needs vanish away in our own cogitations. And
no marvel if the Gentiles were so grossly deluded and deceived, to include God
in the elements of the world, after that they had pulled him out of his heavenly
throne; seeing that the same befell the Jews, to whom notwithstanding the Lord
had showed his spiritual glory. For it is not without cause that Isaiah doth
chide them for including God within the walls of the temple,
(<236601>Isaiah
66:1.) And we gather out of Stephen’s sermon, that this vice was common to
all ages; which sermon is set down by Luke in the 7th chapter and
49th verse.
If any man asked the Jews whose grossness the Holy
Ghost reproveth, if they thought that God was included in their temple, they
would stoutly have denied that they were in any such gross error. But because
they did only behold the temple, and did rise no higher in their minds, and
trusting the temple, and did boast that God was as it were bound to them, the
Spirit doth for good causes reprehend them, for tying him to the temple as If he
were a mortal man. For this is true which I said even now, that superstition is
contrary to itself, and that it doth vanish away into divers imaginations.
Neither have the Papists at this day any defense, saying that wherewith their
errors after a sort. In some, superstition doth feign that God dwelleth in
temples made with hands, not that it will shut him up as it were in a prison;
F1150
but because it doth dream of a carnal (or fleshly) God, and doth attribute a
certain power to idols, and doth translate the glory of God unto external
shows.
But if God do not dwell in temples made with hands,
(<121915>2
Kings 19:15,) why doth he testify in so many places of Scripture, that he
sitteth between the cherubims, and that the temple is his eternal rest?
(<198001>Psalm
80:1; 132:14.) I answer, As he was not tied to any place, so he meant nothing
less than to tie his people to earthly signs, but rather he cometh down to them
that he might lift them up unto himself. Therefore, those men did wickedly abuse
the temple and the ark, who did so behold those things that they stayed still
upon the earth, and did depart from the spiritual worship of God. Hereby we see
that there was great difference between those tokens of God’s presence
which men invented to themselves unadvisedly, and those which were ordained by
God, because men do always incline downward, that they may lay hold upon
[apprehend] God after a carnal manner; but God by the leading of his word doth
lift them upward. Only he useth middle signs and tokens, whereby he doth
insinuate himself with slow men,
F1151
until they may ascend into heaven by degrees (and steps.)
25.
Neither is he worshipped with
man’s hands. The same question
which was answered of late concerning the temple, may now be objected touching
ceremonies. For it seemeth that that may be translated unto the worshippings of
the law of Moses, which Paul condemneth in the ceremonies of the Gentiles. But
we may readily answer, that the faithful did never properly place the worship of
God in ceremonies; but they did only count them helps wherewith they might
exercise themselves according to their infirmity. When they did slay beasts,
offered bread and drink offerings, light torches and other lights, they knew
that godliness was not placed in these things, but being holpen by these,
F1152
they did always look unto the spiritual worship of God, and they made account of
it alone. And God himself saith plainly in many places, that he doth not pass
for any external or visible thing, that ceremonies are of themselves of no
importance, and that he is worshipped no otherwise but by faith, a pure
conscience, by prayer and thankfulness. What did the Gentiles then? to wit, when
they erected images, they offered incense, they set forth plays, and laid their
cushions before their idols, they thought they had fulfilled the offices of
godliness excellent well. Not only the philosophers, but also the poets, do
sometimes deride the folly of the common people, because they did disorderly
place the worship of God in the pomp and gorgeousness of ceremonies. That I may
omit infinite testimonies, that of Persius is well known:
“Tell me, ye priests to sacred rites, what
profit gold doth bring? The same which Venus’ puppets fine, certes no
other thing. Why give not we to gods that which the blear-eyed issue could Of
great Messiah never give from out their dish of gold? Right justly deem’d
a conscience clear, and heavenly thoughts of mind, A breast with mildness such
adorn’d, as virtue hath assign’d, Let me in temples offer these,
Then sacrifice the gods shall please.”
And, undoubtedly, the Lord caused profane men to
utter such speeches, that they might take away all color of ignorance. But it
doth plainly appear, that those who spake thus did straightway slide back again
unto common madness; yea, that they did never thoroughly understand what this
meant. For though those who pass the common people in wit be enforced to confess
that bare ceremonies are in no estimation, yet it is impossible to pull from
them this persuasion, but that they will think that they be a part of the divine
worship. Therefore, the more diligently they give themselves to such vanities,
they do not doubt but that they do the duties of godliness well. Therefore,
because all mortal men, from the highest to the lowest, do think that God is
pacified with external things, and they will, with their own works, fulfill
their duty towards him, that doth Paul refute. There is also a reason added,
because, seeing he is Lord of heaven and earth, he needeth nothing, because,
seeing that he giveth bread and life to men, he can receive nothing of them
again. For what can they bring of their own, who, being destitute of all good
things, have nothing but of his free goodness, yea, who are nothing but by his
mere grace, who shall forthwith be brought to nought, if he withdraw the Spirit
whereby they live? Whereupon it followeth, that they are not only dull, but too
proud, if they thrust in themselves to worship God with the works of their own
hands.
For whereas he saith, that alms and the duties of
love are sweet-smelling sacrifices, that must be distinguished from the matter
which we have now in hand, where Paul doth only intreat of the ceremonies which
the unbelievers put in place of the spiritual worship of God. By life and breath
is mean the life which men live so long as the soul and body are joined
together. Touching the end of the sentence, though some Greek books
F1153
agree in this reading, [kata
panta], “through all things;” yet that
seemeth to me more agreeable which the old interpreter hath,
[kata
panta], “and all things,” because it is
both plainer, and doth also contain a more perfect and full doctrine. For thence
we do better gather that men have nothing of their own; and also certain Greek
copies agree thereto.
|
ACTS
17:26-29
|
|
26. And hath made of one blood all mankind to
dwell upon all the face of the earth, and hath appointed the times before
determined, and the bounds of their habitation. 27. That they might seek
God, if peradventure they may grope [after] him, and find him, though he be not
far from every one of us. 28. For in him we live, move, and have our
being; as certain of your poets said, For we be also his generation. 29.
Therefore, seeing we be the generation of God, we must not think that the
Godhead is like to gold, or silver, or to stone, graven by the cunning
cogitation of man.
|
26.
And he hath made of one blood. Paul doth
now show unto the men of Athens to what end mankind was created, that he may by
this means invite and exhort them to consider the end of their life. This is
surely filthy unthankfulness of men, seeing they all enjoy the common life, not
to consider to what end God hath given them life; and yet this beastly
blockishness doth possess the more part, so that do not consider to what end
they be placed in the world, neither do they remember the Creator of heaven and
earth, whose good things they do devour. Therefore, after that Paul hath
intreated of the nature of God, he putteth in this admonition in due season,
that men must be very careful to know God, because they be created for the same
end, and born for that purpose; for he doth briefly assign unto them this cause
of life, to seek God. Again, forasmuch as there was not one kind of religion
only in the world, but the Gentiles were distract into divers sects, he telleth
them that this variety came from corruption. For to this end, in my judgment,
tendeth that when he saith, that all were created of one blood. For
consanguinity and the same original ought to have been a bond of mutual consent
among them; but it is religion which doth most of all join men together, or
cause them to fly one another’s company. Whereupon it followeth, that they
be revolted from nature who disagree so much in religion and the worship of God;
because, wheresoever they be born, and whatsoever place [clime] of the world
they inhabit, they have all one Maker and Father, who must be sought of all men
with one consent. And surely neither distance of places, nor bounds of
countries, nor diversity of manners, neither any cause of separation among men,
doth make God unlike to himself. In sum, he meant to teach that the order of
nature was broken, when as religion was pulled in pieces among them, and that
that diversity, which is among them, is a testimony that godliness is quite
overthrown, because they are fallen away from God the Father of all, upon whom
all kindred dependeth.
To dwell upon the face of the
earth. Luke doth briefly gather, as he
useth to do, the sum of Paul’s sermon; and it is not to be doubted, but
that Paul did first show that men are set here as upon a theater, to behold the
works of God; and, secondly, that he spake of the providence of God, which doth
show forth itself in the whole government of the world. For when he saith, that
God appointeth the times ordained before, and the bounds of men’s
habitations, his meaning is, that this world is governed by his hand and
counsel, and that men’s affairs fall not out by chance, as profane men
dream. And so we gather out of a few words of Luke, that Paul did handle most
weighty matters. For when he saith that the times were ordained before by him,
he doth testify that he had determined, before men were created, what their
condition and estate should be. When we see divers changes in the world; when we
see realms come to ruin, lands altered, cities destroyed, nations laid waste, we
foolishly imagine that either fate or fortune beareth the swing in these
matters; but God doth testify in this place by the mouth of Paul, that it was
appointed before in his counsel how long he would have the state of every people
to continue, and within what bounds he would have them contained. But and if he
have appointed them a certain time and appointed the bounds of countries,
undoubtedly he hath also set in order the whole course of their
life.
And we must note, that Paul doth attribute to God not
only a bare foreknowledge and cold speculation, as some men do indiscreetly, but
he placeth the cause of those things which fall out, in his counsel and beck.
For he saith not that the times were only foreseen, but that they were appointed
and set in such order as pleased him best. And when he addeth also that God had
appointed from the beginning those things which he had ordained before his
meaning is, that he executeth by the power of his Spirit those things which he
hath decreed in his counsel according to that:
“Our God is in
heaven; he hath done whatsoever he
would,”
(<19B503>Psalm
115:3.)
Now, we see, as in a camp, every troop and band hath
his appointed place, so men are placed upon earth, that every people may be
content with their bounds, and that among these people every particular person
may have his mansion. But though ambition have, oftentimes raged, and many,
being incensed with wicked lust, have past their bounds, yet the lust of men
hath never brought to pass, but that God hath governed all events from out of
his holy sanctuary. For though men, by raging upon earth, do seem to assault
heaven, that they may overthrow God’s providence, yet they are enforced,
whether they will or no, rather to establish the same. Therefore, let us know
that the world is so turned over through divers tumults, that God doth at length
bring all things unto the end which he hath appointed.
27.
That they might seek God. This sentence
hath two members; to wit, that it is man’s duty to seek God; secondly,
that God himself cometh forth to meet us, and doth show himself by such manifest
tokens, that we can have no excuse for our ignorance. Therefore, let us remember
that those men do wickedly abuse this life, and that they be unworthy to dwell
upon earth, which do not apply their studies to seek him; as if every kind of
brute beasts should fall from that inclination which they have naturally, which
should for good causes be called monstrous. And, surely, nothing is more absurd,
than that men should be ignorant of their Author, who are endued with
understanding principally for this use. And we must especially note the goodness
of God, in that he doth so familiarly insinuate himself, that even the blind may
grope after him. For which cause the blindness of men is more shameful and
intolerable, who, in so manifest and evident a manifestation, are touched with
no feeling of God’s presence. Whithersoever they cast their eyes upward or
downward, they must needs light upon lively and also infinite images of
God’s power, wisdom, and goodness. For God hath not darkly shadowed his
glory in the creation of the world, but he hath everywhere engraven such
manifest marks, that even blind men may know them by groping. Whence we gather
that men are not only blind but blockish, when, being helped by such excellent
testimonies, they profit nothing.
Yet here ariseth a question, whether men can
naturally come unto the true and merciful
F1154
knowledge of God. For Paul doth give us to understand, that their own
sluggishness is the cause that they cannot perceive that God is present;
because, though they shut their eyes, yet may they grope after him. I answer,
that their ignorance and blockishness is mixed with such frowardness, that being
void of right judgment, they pass over without understanding all such signs of
God’s glory as appear manifestly both in heaven and earth. Yea, seeing
that the true knowledge of God is a singular gift of his, and faith (by which
alone he is rightly known) cometh only from the illumination of the Spirit, it
followeth that our minds cannot pierce so far, having nature only for our guide.
Neither doth Paul intreat in this place of the ability of men, but he doth only
show that they be without excuse, when as they be so blind in such clear light,
as he saith in the first chapter to the Romans,
(<450120>Romans
1:20.) Therefore, though men’s senses fail them in seeking out God, yet
have they no cloak for their fault, because, though he offer himself to be
handled and groped, they continue, notwithstanding, in a quandary;
F1155
concerning which thing we have spoken more in the fourteenth chapter,
(<441417>Acts
14:17.)
Though he be not far from every one
of us. To the end he may the more touch
the frowardness of men, he saith that God is not to be sought through many
crooks, neither need we make any long journey to find him; because every man
shall find him in himself, if so be that he will take any heed. By which
experience we are convicted that our dullness is not without fault, which we had
from the fault of Adam. For though no corner of the world be void of the
testimony of God’s glory, yet we need not go without ourselves to lay hold
upon him. For he doth affect and move every one of us inwardly with his power in
such sort, that our blockishness is like to a monster, in that in feeling him we
feel him not. In this respect certain of the philosophers called man the
little world, [a microcosm;] because he is above all other creatures a token
of God’s glory, replenished with infinite miracles.
28.
For in
him. I grant that the apostles,
according to the Hebrew phrase, do oftentimes take this preposition in
for per, or by or through; but because this speech, that we
live in God, hath greater force, and doth express more, I thought I would not
change it; for I do not doubt but that Paul’s meaning is, that we be after
a sort contained in God, because he dwelleth in us by his power. And, therefore,
God himself doth separate himself from all creatures by this word Jehovah,
that we may know that in speaking properly he is alone, and that we have our
being in him, inasmuch as by his Spirit he keepeth us in life, and upholdeth us.
For the power of the Spirit is spread abroad throughout all parts of the world,
that it may preserve them in their state; that he may minister unto the heaven
and earth that force and vigor which we see, and motion to all living creatures.
Not as brain-sick men do trifle, that all things are full of gods, yea, that
stones are gods; but because God doth, by the wonderful power and inspiration of
his Spirit, preserve those things which he hath created of nothing. But mention
is made in this place properly of men, because Paul said, that they needed not
to seek God far, whom they have within them.
Furthermore, forasmuch as the life of man is more
excellent than motion, and motion doth excel essence, [mere existence,] Paul
putteth that in the highest place which was the chiefest, that he might go down
by steps unto essence or being, thus, We have not only no life but in God, but
not so much as moving; yea, no being, which is inferior to both. I say that life
hath the pre-eminence in men, because they have not only sense and motion as
brute beasts have, but they be endued with reason and understanding. Wherefore,
the Scripture doth for good causes give that singular gift which God hath given
us, a title and commendation by itself. So in John, when mention is made of the
creation of all things, it is added apart, not without cause, that life was the
light of men,
(<430104>John
1:4.)
Now, we see that all those who know not God know not;
because they have God present with them not only in the excellent gifts of the
mind, but in their very essence; because it belongeth to God alone to be, all
other things have their being in him. Also, we learn out of this place that God
did not so create the world once that he did afterward depart from his work; but
that it standeth by his power, and that the same God is the governor thereof who
was the Creator. We must well think upon this continual comforting and
strengthening, that we may remember God every minute.
Certain of your
poets. He citeth half a verse out of
Aratus, not so much for authority’s sake, as that he may make the men of
Athens ashamed; for such sayings of the poets came from no other fountain save
only from nature and common reason. Neither is it any marvel if Paul, who spake
unto men who were infidels and ignorant of true godliness, do use the testimony
of a poet, wherein was extant a confession of that knowledge which is naturally
engraven in men’s minds. The Papists take another course. For they so lean
to the testimonies of men, that they set them against the oracles of God; and
they do not only make Jerome, or Ambrose and the residue of the holy fathers,
masters of faith, but they will no less tie us to the stinking [vile] answers of
their Popes than if God himself should speak. Yea, that which more s, they have
not been afraid to give so great authority to Aristotle that the apostles and
prophets were silent in their schools rather than he.
Now, that I may return unto this sentence which I
have in hand, it is not to be doubted but that Aratus spake of Jupiter; neither
doth Paul, in applying that unto the true God, which he spake unskillfully of
his Jupiter, wrest it unto a contrary sense. For because men have naturally some
perseverance of God,
F1156
they draw true principles from that fountain. And though so soon as they begin
to think upon God, they vanish away in wicked inventions, and so pure seed doth
degenerate into corruptions; yet the first general knowledge of God doth
nevertheless remain still in them. After this sort, no man of a sound mind can
doubt to apply that unto the true God which we read in Virgil touching the
reigned and false joy, that All things are full of joy. Yea, when Virgil
meant to express the power of God, through error he put in a wrong
name.
As touching the meaning of the words, it may be that
Aratus did imagine that there was some parcel of the divinity in men’s
minds, as the Manichees did say, that the souls of men are of the nature of God.
F1157
So when Virgil saith concerning the world, The Spirit doth nourish within,
and the mind being dispersed through all the joints, doth move your whole huge
weight, he doth rather play the philosopher, and subtilely dispute after the
manner of Plato, than purely mean that the world is supported by the secret
inspiration of God. But this invention ought not to have hindered Paul from
retaining a true maxim, though it were corrupt with men’s fables, that men
are the generation of God, because by the excellency of nature they resemble
some divine thing. This is that which the Scripture teacheth, that we are
created after the image and similitude of God,
(<010127>Genesis
1:27.) The same Scripture teacheth also, in many places, that we be made the
sons of God by faith and free adoption when we are engrafted into the body of
Christ, and being regenerate by the Spirit, we begin to be new creatures,
(<480326>Galatians
3:26.) But as it giveth the same Spirit divers names because of his manifold
graces, so no marvel if the word sons be diversely taken. All mortal men are
called sons in general, because they draw near to God in mind and understanding;
but because the image of God is almost blotted out in them, so that there appear
scarce any slender lines, [lineaments,] this name is by good right restrained
unto the faithful, who having the Spirit of adoption given them, resemble their
heavenly Father in the light of reason, in righteousness and
holiness.
29.
Therefore seeing
that. He gathereth that God cannot be
figured or resembled by any graven image forasmuch as he would have his image
extant in us. For the soul wherein the image of God is properly engraven cannot
be painted; therefore it is a thing more absurd to go about to paint God. Now,
we see what great injury they do to God which give him a bodily shape; when as
man’s soul, which doth scarce resemble a small sparkle of the infinite
glory of God, cannot be expressed in any bodily shape.
Furthermore, forasmuch as it is certain that Paul
doth in this place inveigh against the common superstition of all the Gentiles,
because they would worship God under bodily shapes, we must hold this general
doctrine that God is falsely and wickedly transfigured, and that his truth is
turned into a lie so often as his Majesty is represented by any visible shape;
as the same Paul teacheth in the first chapter to the Romans,
(<450123>Romans
1:23.) And though the idolaters of all times wanted not their cloaks and colors,
yet that was not without cause always objected to them by the prophets which
Paul doth now object that God is made like to wood, or stone or gold, when there
is any image made to him of dead and corruptible matter. The Gentiles used
images that, according to their rudeness, they might better conceive that God
was nigh unto them. But seeing that God doth far surpass the capacity of our
mind, whosoever attempteth with his mind to comprehend him, he deformeth and
disfigureth his glory with a wicked and false imagination. Wherefore, it is
wickedness to imagine anything of him according to our own sense. Again, that
which worse is, it appeareth plainly that men erect pictures and images to God
for no other cause, save only because they conceive some carnal thing of him,
wherein he is blasphemed.
The Papists also are at this day no whit more
excusable. For what colors soever they invent to paint and color those images,
whereby they go about to express God, yet because they be enwrapped in the same
error, wherein the men of old time were entangled, they be urged with the of the
prophets. And that the heathen did use the same excuses in times past, wherewith
the Papists go about to cover themselves at this day, it is well known out of
their own books. Therefore, the prophets do not escape the mocks of certain, as
if they laid too great grossness to their charge, yea, burthen them with false
accusations; but when all things are well weighed, those who will judge rightly
shall find, that whatsoever starting holes [evasions] even the most witty men
have sought, yet were they taken with this madness, that God is well pleased
with the sacrifice done before images. Whereas we, with Erasmus, translate it
numen, Luke putteth
[qeion]
in the neuter gender for divinity or godhead. When Paul denieth that God is like
to gold, or silver, or stone, and addeth
afterward,
graven by cunning or invention of man,
he excludeth both matter and form, and doth also condemn all inventions of men,
which disfigure the true nature of God.
|
ACTS
17:30-34
|
|
30. And though God have winked at the times of
this ignorance hitherto, he willeth all men everywhere to repent now: 31.
Because he hath appointed a day, wherein he will judge the world in
righteousness, by that man whom he hath appointed; having fulfilled his promise
to all men, when he raised him up. from the dead. 32. And when they had
heard the resurrection, of the dead, some mocked; and other some said, We will
hear thee of this again. 33. So Paul went out from among them; 34.
yet certain joining themselves to him believed: among whom was both Dionysius,
Areopagita, and a woman named Dam ark, and others with them.
|
30.
And the times of this ignorance. Because
that is commonly thought to be good which hath been used of long time, and is
approved by the common consent of all men; it might have been objected to Paul,
why dost thou disannul those things which have been received, and used
continually since the beginning of the world? and whom canst thou persuade that
the whole world hath been deceived so long? as is no kind of abomination so
filthy, which the Papists do not think to be well fortified with this buckler.
Paul preventeth
F1158
this question; showing that men went astray so long therefore, because God did
not reach out his hand from heaven, that he might bring them back again into the
way. It may seem an inconvenient [a strange] thing, that men endued with reason
and judgment should err so grossly and filthily in a most weighty matter. But
Paul’s meaning is, that men do never make an end of erring, until God do
help them. And now he assigneth no other cause why he did not redress this any
sooner, save only his good pleasure.
And assuredly we be not able to comprehend the reason
why God did at a sudden set up the light of his doctrine, when he suffered men
to walk in darkness four thousand years; at least seeing the Scripture doth
conceal it, let us here make more account of sobriety than of preposterous
wisdom. For they go about to bring God within bounds, which is a most unseemly
thing, and contrary to nature herself, whosoever they be that will not suffer
him to speak or hold his peace at his pleasure. Again, those that will not be
content with his wisdom and secret counsel, must needs murmur against Paul, who
teacheth manifestly that ignorance did reign in the world, so long as it pleased
God to wink at it. Other some interpret it otherwise, that God did spare
ignorance, as if he did wink, being unwilling to punish it; but that surmise is
altogether contrary to Paul’s meaning and purpose, who meant not to lessen
man’s fault, but to magnify the grace of God which did appear at a sudden,
and it is proved to be false out of other places, because those who have sinned
without law shall notwithstanding perish without law,
(<450212>Romans
2:12.)
In some, Paul’s words carry with them this
meaning only, that men were set upon blindness, until God did reveal himself
unto them; and that we ought not too curiously and boldly to demand and require
the cause why he put away darkness no sooner; but that whatsoever pleased him
ought seem to us right and equal without making any more ado. For though this be
a hard speech that men were miserably deceived long time, whilst that God made
as though he saw it not, yet must we be content with, and stay ourselves upon
his providence. And if at any time there come upon us a vain and perverse desire
to know more than is meet for us, let us straightway call to mind that which
Paul teacheth in many places, that it was a mystery hid since the beginning of
the world, in that the light of the gospel did appear to the Gentiles at a
sudden,
(<451625>Romans
16:25;
<490309>Ephesians
3:9;) and that this is a token of the manifold wisdom of God, which swalloweth
up all the senses of men. Again, let us remember that it doth not lessen the
fault of men, because God would not heal their errors; forasmuch as their own
conscience shall always hold them convict, that they cannot escape just
damnation. And Paul (not that he might lay the fault and blame upon God, but
that he might cut off occasion of curious and hurtful questions) said, that the
world did err whilst God did wink. And hereby we learn how reverently we ought
to think of God’s providence, lest any man should be so bold, as
man’s nature is proud, to demand a reason of God of his
works.
Furthermore, this admonition is no less profitable
for us than for the men of that time. The enemies of the gospel, when it
beginneth to spring again, count it a great absurdity that God did suffer men to
go astray so long under the apostasy of the Pope, as if (though there appear no
reason) it were not as lawful for him now to wink at men’s ignorance as in
times past. And we must principally note to what end he saith this; to wit, that
the ignorance of former times may not hinder us from obeying God without delay
when he speaketh. Most men think that they have a fair color for their error, so
they have their fathers to keep them company, or so they get some patronage or
defense by long custom; yea, they would willingly creep out here,
F1159
that they may not obey the word of God. But Paul saith, that we not fet [seek]
an excuse from our fathers’ ignorance when God speaketh unto us; because,
though they be not guiltless before God, yet our sluggishness is more
intolerable if we be blind at noonday, and lie as deaf, or as if we were asleep,
when the trumpet of the gospel doth sound.
F1160
Now he willeth all
men. In these words Paul teacheth that
we must give ear to God so soon as he speaketh, as it is written, “Today,
if ye will hear his voice harden not your hearts,”
(<199507>Psalm
95:7,8;
<580307>Hebrews
3:7,8.) For the stubbornness of those men is without excuse, who foreslow
[neglect] this opportunity when God doth gently call them unto him. Also, we
gather out of this place to what end the gospel is preached, to wit, that God
may gather us to himself from the former errors of our life. Therefore, so oft
as the voice of the gospel doth sound in our ears, let us know that God doth
exhort us unto repentance. We must also note that he attributeth to God the
person of the speaker, though he do it by man. For otherwise the gospel hath not
so full authority as the heavenly truth deserveth, save only when our faith doth
look unto him who is the governor of the prophetical function, and doth depend
upon his mouth.
31.
Because he hath appointed a day. He
maketh mention of the last judgment, that he may awake them out of their dream.
For we know how hard a matter it is for men to deny themselves. Therefore, they
must be violently enforced unto repentance, which cannot be done better than
when they be cited to appear before God’s judgment-seat, and that fearful
judgment is set before them, which they may neither despise nor escape.
Therefore, let us remember that the doctrine of repentance doth then take place,
when men, who would naturally desire to flatter themselves, are awaked with fear
of God’s judgment and that none are fit teachers of the gospel but those
who are the criers or apparitors of the highest Judge, who bring those who are
to come the Judge to plead their cause, and denounce the judgment hanging over
their heads, even as if it were in their own hand. Neither is this added in
vain, in righteousness, or righteously. For though all men in the
world confess that God is a just Judge, yet we see how they, for the most part,
pamper and flatter themselves; for they will not suffer God to demand an account
farther than their knowledge and understanding doth reach. Therefore,
Paul’s meaning is, that men do profit themselves nothing by vain flattery;
because they shall not prejudice God’s justice by this means, which
showeth that all that is an abomination before God which seemeth goodly in the
sight of men, because he will not follow the decrees of men, but that form which
himself hath appointed.
By the man whom he hath
appointed. It is not to be doubted but
that Paul spake more largely concerning Christ, that the Athenians might know
that he is the Son of God, by whom salvation was brought to the world, and who
had all power given him in heaven and earth; otherwise this speech, which we
read here, should have had but small force to persuade. But Luke thought it
sufficient to gather the sum of the sermon briefly. Yet is it to be thought that
Paul spake first concerning the grace of Christ and that he did first preach him
to be the Redeemer of men, before he made him a Judge. But because Christ is
oftentimes contemned, when he offereth himself to be a Redeemer, Paul denounceth
that he will once sharply punish such wicked contempt, because the whole world
must be judged by him. The word
[oJrizein]
may be referred, as well unto the secret counsel of God, as unto external
manifestation. Yet because the former exposition is more common, I do willingly
embrace the same; to wit, that God, by his eternal decree, hath ordained
his Son to be the Judge of the world; and that to the end the reprobate, who
refuse to be ruled by Christ, may learn that they strive but in vain against the
decree of God, which cannot be broken. But because nothing seemeth more strange
to men, than that God shall judge in the person of man, Paul addeth afterward,
that dignity of Christ, which were hard to be believed, was approved by his
resurrection.
The will of God alone ought to be so reverenced among
us, that every man for himself subscribe to his decrees without delay. Because
the cloak and color of ignorance useth oftentimes to be objected, therefore Paul
saith plainly, that Christ was by his resurrection openly showed to be the Judge
of the world, and that that was revealed to the eyes of men, which God had
before determined with himself concerning him. For that point of doctrine, which
Luke toucheth briefly in few words, was handled by Paul at large. He said not
only in a word that Christ rose from death, but he did also intreat of the power
of his resurrection as was meet. For to what end did Christ rise, but that he
might be the first fruits of those which rise again?
(<461523>1
Corinthians 15:23.) And to what end shall we rise again, but either to life or
death? Whereupon it followeth, that Christ by his resurrection is declared and
proved to be the Judge of the world.
32.
Some mocked. By this we see how great
the carelessness of men is, whom neither the tribunal-seat of God, nor the
majesty of the highest [supreme] Judge, doth make afraid,
(<442623>Acts
26:23.) We have said that this is a most sharp prick, wherewith men’s
minds are pricked forward to fear God, when his judgment is set before their
eyes; but there is such unspeakable hardness in the contemners, that they are
not afraid to count that a fable or lie which is spoken concerning the giving of
an account of our life once.
F1161
Notwithstanding, there is no cause why the ministers of the gospel should omit.
F1162
the preaching of the judgment which is enjoined them. Though the wicked do laugh
and mock, yet this doctrine, which they go about to make of none effect, shall
so gird them, that they shall at length perceive that they have striven in vain
with their snare. .
F1163
And no marvel if this point of Paul’s doctrine were derided at Athens; for
it is a mystery hid from men’s minds, whereon the chiefest philosophers
did never think, neither can we otherwise comprehend it, than when we lift up
the eyes of faith unto the infinite power of God. And yet Paul’s sermon
was not altogether without fruit; because there were some of the hearers which
were desirous to profit and go forward. For when they say that they will hear
him again, their meaning is, that though they were not as yet thoroughly
persuaded, yet had they some taste, which did provoke them to be desirous to
profit. Surely this desire was contrary to loathsomeness.
F1164
34.
Among whom was also Dionysius. Seeing
that Luke doth name one man and one woman only, it appeareth that there was but
a small number of those which believed at the first. For those other of whom he
maketh mention remained indifferent; because they did neither wholly despise
Paul’s doctrine, neither were they so thoroughly touched, that they joined
themselves unto him that they might be his scholars. Luke maketh mention of
Dionysius above the rest, because he was in no small authority among his
citizens. Therefore, it is likely that Damaris was also a woman of some renown,
[rank.]
Furthermore, it is ridiculous in that the Papists
[have] made of a judge an astrologer. But this is to be imputed partly to their
ignorance, partly to their boldness,
F1165
who, seeing they knew not what Areopagus or Mars’ Street meant, took to
themselves liberty to feign whatsoever they would. And their rudeness is too
gross, who ascribe the books of the heavenly and ecclesiastical hierarchy, and
of the names of God, to this Dionysius. For the heavenly hierarchy is stuffed
not only with many doltish and monkish trifles, but also with many absurd
inventions, and wicked speculations. And the books of the Ecclesiastical
Hierarchy do themselves declare that they were made many years after, when as
the purity of Christianity was corrupt with an huge heap of ceremonies. As for
the book of the names of God, though it have in it some things which are not
altogether to be despised, yet it doth rather breathe out subtilties than sound
godliness.
CHAPTER 18
|
ACTS
18:1-5
|
|
1. After this Paul departed from Athens, and
came to Corinthus. 2. And having gotten a certain Jew called Aquila, born
in Pontus, who came [had come] lately from Italy, and Priscilla, his wife,
(because Claudius had commanded all Jews to depart from Rome,) he came unto
them. 3. And because he was of the same craft, he abode with them, and
wrought; and they were tent-makers. 4. And he disputed in the synagogue
every Sabbath day, and persuaded both Jews and Greeks,: 5. And when Silas
and Timotheus were come from Macedonia, Paul was forced in the spirit,
testifying to the Jews that Jesus was Christ.
|
1. This history is worthy to be remembered
even for this one cause, because it containeth the first beginning of the Church
of Corinthus, which, as it was famous for good causes, both because of the
multitude of men, and also because of the excellent gifts bestowed upon them, so
there were in it gross and shameful vices. Furthermore, Luke showeth in this
place with what great labor, and how hardly, Paul did win the same to Christ. It
is well known what a rich city Corinthus was by reason of the noble mart, how
populous, how greatly given to pleasure. And the old proverb doth testify that
it was sumptuous and full of riot: All men cannot go to Corinthus. When Paul
entereth the same, what hope, I pray you, can he conceive? He is a simple man,
unknown, having no eloquence or pomp, showing no wealth or power. In that that
huge gulf doth not swallow up his and desire which he had to spread abroad the
gospel, by this we gather that he was furnished with wonderful power of the
Spirit of God; and also that God wrought by his hand after a heavenly manner,
and not after any human manner. Wherefore he boasteth not without cause, that
the Corinthians are the seal of his apostleship,
(<460902>1
Corinthians 9:2.) For they be twice blind, who do not acknowledge that the glory
of God did more plainly appear in such a simple and base kind of dealing; and he
himself showed no small token of invincible constancy, when, being vexed with
the mocks of all men, (as the proud did contemn him,) he did notwithstanding
stay himself upon God’s help alone. But it is worth the labor to note all
the circum-stances, as Luke setteth down the same in order.
2.
A Jew called Aquila. This was no small
trial, in that Paul findeth none at Corinthus to lodge him save Aquila, who had
been twice exiled. For being born in Pontus, he forsook his country, and sailed
over the sea, that he might dwell at Rome. He was compelled to depart thence
again by the commandment of Claudius Caesar. Though the commodiousness of the
city was such, the plenty so great, the situation so pleasant, and there were
also so many Jews there, yet Paul found no more fit host than a man that had
been banished out of his own country, and also out of another soil.
F1166
If we compare the great fruit which ensued immediately upon his preaching with
such a base entrance, the power of the Spirit of God shall [more] plainly
appear. Also we may see how the Lord, by his singular counsel, turneth those
things to his glory, and the salvation of the godly, which seem contrary to the
flesh, and unhappy.
F1167
Nothing is more miserable than exile, according to the sense of the flesh. But
it was far better for Aquila to be Paul’s companion, than to be in the
highest office either at Rome or in his country. Therefore, this happy calamity
of Aquila doth teach us, that the Lord doth often better provide for when he
doth sharply punish
F1168
us, than if he should most gently entreat us, and when he tosseth us to and fro
in most extreme exile,
F1169
that he may bring us unto the heavenly rest.
All Jews to depart from
Rome. The estate of that nation was then
very miserable, so that it is a wonder that they did not almost all depart from
the worship of God. But this is a greater wonder, that the religion wherein they
had been brought up prevailed against Caesar’s tyranny, and that so soon
as Christ, the Sun of righteousness, did arise, few were turned unto him.
Notwithstanding, I do not doubt but that the Lord suffered them
F1170
to pass through many troubles, that they might the more willingly, yea, the more
greedily receive the grace of redemption offered them; but the more part
F1171
became dull in their misery,
F1172
few did submit themselves to be taught when the Lord did punish them, as did
Aquila and Priscilla. Yet, if Suetonius say the truth, they were expelled
through hatred of the name of Christ, and so calamity might have more provoked
and angered a great part, because they were wrongfully accused for that religion
which they did detest.
3.
They were of the same trade. This place
teacheth that Paul, before he came to Corinth, was wont to work with his hands;
and that not upon pleasure, but that he might get his living with his handiwork.
It is not known where he first learned his occupation; notwithstanding it
appeareth by his own testimony that he wrought principally at Corinth. And he
showeth a reason, because the false apostles taught freely without taking any
thing, that they might craftily creep in, therefore the holy man would not give
place to them in that point, lest he should cause the gospel of Christ to be
evil spoken of,
(<460912>1
Corinthians 9:12,15.) But we may easily gather out of this place, that
whithersoever he came, (until he was occupied in the continual labor of
teachings) he wrought of his occupation, that he might get his living. When
Chrysostom saith that Paul was a cordiner he doth no whit dissent from Luke,
because they were wont at that time to make tents of skins.
4.
He disputed in the
synagogue. It is a wonder how that crept
in which is in the Latin books,
F1173
that Paul put in the name of Christ: unless it were because some reader would
supply the want of the general sentence. For Luke setteth down two things in
this place: to wit, that Paul disputed among the Jews; secondly, that he began
more plainly to profess Christ after that Silas and Timotheus were come. And
though it be likely that he began to speak of Christ even at the first entrance,
because he could not omit the principal point of the heavenly doctrine, yet that
doth not hinder but that he might use some other manner of disputation.
Therefore I take
[peiqein]
that is, to
persuade, for to induce by little and
little. For, in my judgment, Luke doth signify, that forasmuch as the Jews
did handle the law coldly and foolishly, Paul spake of the corrupt and wicked
nature of man, of the necessity of grace of the Redeemer which was promised, of
the means to obtain salvation, that he might awake them; for this is a fit and
brief
F1174
preparation unto Christ. Again, when he saith that he was forced in spirit to
teach that Jesus was Christ, his meaning is, that he was enforced with greater
vehemency to intreat and speak of Christ freely and openly. So that we see that
Paul did not utter all things at one time, but he tempered his doctrine as
occasion did serve.
And because like moderation is profitable at this
day, it is convenient for faithful teachers wisely to consider where to begin,
lest a preposterous and confused order do hinder the proceeding of doctrine.
Furthermore, though there were ferventness enough in Paul, yet it is no
inconvenient thing that he was made more courageous by some new help, not that
he was encouraged by shame, or the hope which he reposed in his fellows,
but because he considered that this help was sent him, as it were, from heaven.
But this forcing in the spirit is not taken for a violent or external impulsion,
(as they say,
F1175)
as those which were called Phoebades and frantic men were wont to be carried
away with devilish madness; but there was more ferventness added unto the wonted
inspiration of the Spirit which was in Paul, so that he was moved with new power
of God, and yet did he of his own accord follow the Spirit as his guide. Whereas
Paul did testify that Jesus is Christ, I expound it thus: when he had thoroughly
taught the Jews concerning the office of the Redeemer, he declared by
testimonies of Scripture that this is he which was to be hoped for, because all
those things agree to him which the law and the prophets attribute to Christ.
Therefore, he did not simply affirm, but using a solemn testification, he proved
Jesus, the Son of Mary, to be that Christ who should be the Mediator between God
and men, that he might restore the world from destruction to
life.
|
ACTS
18:6-11
|
|
6. And when they gainsayed him, and railed
upon him, shaking his garments, he said unto them, Your blood be upon your own
head; I will go henceforth clean unto the Gentiles. 7. And going thence,
he entered into the house of a certain man named Justus, a worshipper of God,
whose house joined to the synagogue. 8. And Crispus, the chief ruler of
the synagogue, believed in the Lord with all his household: and many of the
Corinthians which heard believed, and were baptized. 9. And the Lord said
by night, by a vision, to Paul, Fear not, but speak, and hold not thy peace:
10. Because I am with thee, and no man shall lay hand on thee to hurt
thee: because I have much people in this city. 11. And he remained there
a year and six months, teaching them the word of the Lord.
|
6.
When they
gainsayed. The Jews suffered Paul after
a sort until he came unto the manifest preaching of Christ. And here brake out
their rage. And we must note the speech, that they go from gainsaying unto
blaspheming and railing. For it falleth out thus for the most part, when men
take to themselves such liberty, that the devil doth inflame them by little and
little unto greater madness. For which cause, we must take good heed that no
wicked lust or desire provoke us to resist the truth; and, above all, let that
horrible judgment terrify us which the Spirit of God thundereth out by the mouth
of Paul against all rebels. For undoubtedly, in that Paul by shaking his
garments gave some token of detestation, it was no human or private indignation,
but zeal kindled by God in his heart; yea, God raised him up to be a preacher
and setter forth of his vengeance, to the end the enemies of the word might know
that they should not escape scot free for their stubbornness. We spake somewhat
touching this sign of execration or cursing in the thirteenth chapter,
(<441351>Acts
13:51.) Let the readers repair thither. The sum is, that God is sorer displeased
with contempt of his word than with any wickedness. And surely, men be quite
past hope when they tread under foot, or drive from them, the only remedy of all
evils and maladies. Now, as the Lord cannot abide rebellion against his word, so
it ought to sting and nettle us full sore. My meaning is this, that when the
wicked enter combat with God, and, as it were, arm themselves to resist, we are
called, as it were, by the heavenly trumpet unto the conflict, because there is
nothing more filthy than that the wicked should mock God to his face, whilst we
say nothing, and that they should even break out into reproaches and
blasphemies.
Your blood.
He denounceth to them vengeance, because they
be without excuse. For they can shift no part of their fault from themselves,
after that despising the calling of God they have endeavored to put out the
light of life. Therefore, seeing they bear the blame of their own destruction,
he doth also affirm that they shall be punished. And in saying that he is clean,
he testifieth that he hath done his duty, it is well known what the Lord giveth
all his ministers in charge in Ezekiel,
(<260318>Ezekiel
3:18.) If thou show not unto the wicked that he may convert,
F1176
I will require his blood at thy hand. Therefore Paul (because he did what he
could to bring the Jews to repentance) doth acquit himself of all guiltiness.
And by these words, teachers are warned that unless they will be guilty of blood
before the Lord, they must do what in them lieth to bring those which go astray
into the way, and that they suffer nothing to perish through
ignorance.
I will go undo the
Gentiles. Though the Jews had
showed themselves to be most ready to be taught, yet ought Paul to have employed
himself to teach the Gentiles, whose apostle and minister he was made; but here
he expresseth the passage whereby he withdrew himself from the stubborn Jews for
all. For he observed this course in teaching, that beginning with the Jews he
might couple the Gentiles with them in the society of faith, and so might make
of both together one body of the Church. When there remained no hope to do any
good among the Jews, then the Gentiles only remained. Therefore, the
sense is this, that they must be deprived of their own inheritance, that it may
be given to the Gentiles, and so be wounded, partly that being stricken with
fear, yea, being cast down,
F1177
they might come to soundness of mind; partly that the emulation or striving of
the Gentiles might prick them forward unto repentance. But because they were
incurable, reproach and shame served for this purpose only to bring them
into despair.
7.
Departing thence. Paul did not change
his lodging which he had with Priscilla and Aquila, because he was weary of
their company; but that he might more familiarly insinuate himself and come in
favor with the Gentiles. For I suspect that this Justus, of whom Luke maketh
mention, was rather a Gentile than a Jew. Neither doth the highness of the
synagogue any whit hinder; for the Jews were scattered abroad, so that they had
no certain place of the city to dwell in. Yea, it seemeth that Paul did make
choice of the house which did join to the synagogue, that he might the more
nettle the Jews. The title and commendation ascribed to Justus confirmeth this
opinion; for it is said that he was a worshipper of God. For though the Jews had
not sincere religion, yet because they did all profess the worship of God, it
might have seemed that godliness took place commonly in all the whole nation.
But because it was a rare matter among the Gentiles to worship God if any drew
near unto true godliness, he hath this singular testimony given him which is set
against idolatry. Also, I think that the Corinthians, of whom Luke speaketh
shortly after, were Gentiles. Nevertheless, lest we should think that
Paul’s labor was altogether fruitless which he bestowed among the Jews,
Luke reckoneth up two of them which believed, Crispus and Sosthenes, of whom
Paul himself speaketh in the first chapter of the First Epistle to the
Corinthians,
(<460101>1
Corinthians 1:1,14.) For in his salutation he maketh Sosthenes his fellow in
office, after that he saith that he baptized Crispus. I take it that he is
called the ruler of the synagogue, not as if he alone did bear rule and had the
government, because Sosthenes hath the same title given him shortly after, but
because he was one of the chief men.
9.
And the Lord said. Though the fruit of
Paul’s doctrine (in that he gained some daily to Christ) might have
encouraged him to go forward, yet is the heavenly oracle added for his farther
confirmation. Whence we gather that there were great combats set before him, and
that he was sore tossed divers ways. For the Lord did never, without cause,
F1178
pour out his oracles; neither was it an ordinary thing with Paul to have
visions, but the Lord used this kind of remedy when necessity did so require;
and the thing itself doth show that there laid upon the holy man a great weight
of business, under which he might not only sweat but almost faint, unless he had
been set on foot again, and refreshed with some new help. And it is not without
cause that he saith that his coming was base and contemptible, and that he was
conversant there in fear and trembling,
(<460203>1
Corinthians 2:3.) For mine own part, I think thus, that the wonderful power of
the Spirit, wherewith Paul was endued before, was holpen with the oracle.
Furthermore, forasmuch as the Scripture distinguisheth visions from dreams, as
it appeareth by the twelfth chapter of the book of Numbers,
(<041206>Numbers
12:6,) Luke meaneth by this word
vision,
that when Paul was in a trance he saw a certain shape or form whereby he
knew that God was present with him. Assuredly, it is not to be doubted but that
God appeared by some sign.
Fear
not. This exhortation showeth that Paul
had cause of fear ministered unto him; for it had been a superfluous thing to
correct fear, or to will him not to fear when all was well and quiet, and
especially in a man so willing and ready.
Furthermore, when the Lord (to the end he may have
his servant to do his duty faithfully and stoutly) beginneth with restraining
fear, by this we gather that nothing is more contrary to the pure and free
preaching of the gospel than the straits of a faint heart. And surely experience
doth show that none are faithful and courageous ministers of the word whom this
fault doth hinder; and that those only are rightly prepared and addressed to
teach to whom it is granted with boldness and courage of heart to overcome all
manner [of] danger. In which respect, he writeth to Timothy that the spirit of
fear is not given to the preachers of the gospel, but of power, and love, and
sobriety,
(<550107>2
Timothy 1:7.) Therefore, we must note the connection of words, Fear not, but
speak, which is all one as if he should have said, Let not fear let thee to
speak. And because fear doth not only make us altogether without tongue, but
doth so bind us that we cannot purely and freely speak that which is needful.
Christ touched both briefly. Speak, (saith he,) and hold not thy peace; that is,
speak not with half thy mouth, as it is in the common proverb. But in these
words there is prescribed to the ministers of the word of God a common rule,
that they expound and lay open plainly, and without color or dissimulation,
whatsoever the Lord will have made known to his Church; yea, let them keep back
nothing which may make for the edifying or increase of God’s
Church.
10.
Because I am. This is the former reason
why Paul, having subdued fear, must manfully and stoutly do his duty, because he
hath God on his side. Whereto answereth the rejoicing of David,
“If I shall walk in
the midst of the shadow of death, I shall fear none ill: because thou art with
me,”
(<192304>Psalm
23:4.)
Again,
“If tents be
pitched about me,” etc.,
(<192703>Psalm
27:3.)
The question is, whether he did not perceive that God
was present with him elsewhere, as he had had experience of his help in divers
places. For the promise is general,
“I am with you
until the end of the
world,”
(<402820>Matthew
28:20.)
Neither is it lawful for us to mistrust so often as
we obey his calling, but that he will be present with us. But it is an usual
thing with the Lord to apply that unto certain kinds when the matter so
requireth, which he hath promised to do in all affairs; and we know that when we
come to the push, then are we most desirous of help. Moreover, these two members
are joined together, “I am with thee, and no man shall hurt thee.”
For it falleth out sometimes that God doth help us, and yet doth he, to look to,
suffer us to be oppressed, as he forsook not Paul even in the midst of death;
and here he promiseth the peculiar defense of his hand, whereby he shall be
preserved from the violence of his enemies.
But the question is, whether Paul needed any such
confirmation, who ought to have been willing to enter [undergo] all manner [of]
dangers. For what if he had been to suffer death, should he therefore have
fainted through fear? I answer, that if at any time God pronounce that his
servants shall be safe for a time, that doth no whit hinder, but that they may
prepare themselves to suffer death valiantly; but as we distinguish between
profitable and necessary, so we must note that there be some promises, which, if
the faithful want, they must needs faint and sink down;
F1179
and that other some are added when it is expedient so to be, which, though they
be taken away, (because the grace of God doth nevertheless remain firm and
sure,) the faith of the godly doth not fail. After this sort, Paul is commanded
not to fear, because his enemies shall not touch him; and if so be he should
have been oppressed even then with their violence, yet would he not have been
afraid, but God would have his boldness and courage to increase even by this,
because he should be without danger. If at any time the Lord bear with us so far
forth, we are not to despise such a comfort of our infirmity. In the mean
season, let this be sufficient for us to tread under foot all corrupt fear of
the flesh, that so long as we fight under his banner we cannot be forsaken of
him. And when it is said, “No man shall gainstand thee to do thee
hurt,” the Lord doth not mean that he shall be free from violence and
tumult whom the Jews did afterward deadly invade; but his meaning is, that their
attempts shall be frustrate, because the Lord had determined to deliver him out
of their hands. Therefore, we must fight stoutly that we may win the field.
F1180
Because I have much
people. The second reason why he should
take a good heart is, because the Lord will raise up a great and populous church
there, though it be to be doubted whether this member depend upon that which
goeth next before; for the text will run fitly thus, Because the Lord determined
by the hand of Paul to gather together a great church, he would not suffer the
enemies to interrupt the course of his labors, as if he should have said, I will
help thee, that thou mayest not fail my people whose minister I have appointed
thee to be. I do willingly embrace this exposition, that divers reasons are not
inferred which are to be read apart, but that they be so distinguished that they
agree together. Furthermore, the Lord calleth those his people, who, though they
might then for good causes be counted strangers, yet because they were written
in the book of life, and were forthwith to be admitted into his family, they
have this title given them not improperly. For we know that many sheep wander
without the flock for a time, as the sheep have many wolves among them.
Therefore whom the Lord determined shortly after to gather to himself, those
doth he take for his people in respect of their future faith. But let us
remember, that those are engrafted into the body of Christ who appertain unto
the same by the eternal adoption of God; as it is written,
“Thine they were
and thou gavest them me”
(<431706>John
17:6.)
11.
He continued there a year. We do not
read that Paul stayed so long anywhere else save there; and yet it appeareth by
his two epistles that he was not only likely to suffer much troubles, but that
he had suffered many unjust and unmeet things by reason of the pride and
unthankfulness of the people, so that we see that there was no part of warfare
wherein the Lord did not wonderfully exercise him. Also, we gather what a hard
and laborious matter the edifying of the Church is, seeing that the most
excellent workmaster spent so much time about the laying of the foundation of
one church only. Neither doth he boast that he had finished the work, but that
the Lord had put others in his place, that they might build upon his foundation;
as he saith afterwards that he had planted, and that Apollos had watered,
(<460306>1
Corinthians 3:6.)
|
ACTS
18:12-17
|
|
12. Now when Gallio was deputy of Achaia, the
Jews rose with one accord against Paul, and brought him before the
judgment-seat, 13. Saying, This man persuadeth men to worship God
contrary to the law. 14. And when Paul was about to open his mouth,
Gallio said unto them, If it were any injury or wicked fact, O Jews, I would
according to reason maintain you: 15. But if it be a question of words
and names, and your law, look ye to it yourselves; for I will be no judge in
these matters. 16. And he drove them from the judgment-seat. 17.
And when all the Greeks had caught Sosthenes, the ruler of the synagogue, they
smote him before the judgment-seat. Neither did Gallio care for any of these
things.
|
12.
When
Gallio. Either the change of the deputy
did encourage the Jews to wax more proud and insolent, as froward men use to
abuse new things that they may procure some tumult, or else hoping that the
judge would favor them, they brake the peace and silence at a sudden, which had
continued one whole year. And the sum of the accusation is, that Paul went about
to bring in a false kind of worship contrary to the law. Now, the question is,
whether they spake of the law of Moses or of the rites used in the empire of
Rome. Because this latter thing seemeth to me to be cold,
F1181
I do rather receive that, that they burdened Paul with this crime that he brake
and altered the worship prescribed in the law of God, and that to the end they
might hit him in the teeth with novelty or innovation. And surely Paul had been
worthy to have been condemned if he had gone about any such thing; but forasmuch
as it is most certain that they did treacherously and wickedly slander the holy
man, they endeavored to cover an evil cause with an honest excuse. We know how
straitly the Lord commandeth in the law, how he will have his servants to
worship him. Therefore, to depart from that rule is sacrilege. But forasmuch as
Paul never meant to add to or take away anything from the law, he is unjustly
accused of this fault. Whence we gather, that though the faithful themselves
never so uprightly and blamelessly, yet can they not escape false and slanderous
reports until they be admitted to purge themselves. But Paul was not only
unworthily and falsely slandered by the adversaries, but when he would have
refuted their impudency and false reports, his mouth was stopped by the deputy.
Therefore he was enforced to depart from the judgment-seat without defending
himself. And Gallio refuseth to hear the cause, not for any evil will he bare to
Paul, but because it was not agreeable to the office of the deputy to give
judgment concerning the religion of every province. For though the Romans could
not enforce the nations which were subject to them to observe their rites, yet
lest they should seem to allow that which they did tolerate, they forbade their
magistrates to meddle with this part of jurisdiction.
Here we see what the ignorance of true godliness doth
in setting in order the state of every commonwealth and dominion. All men
confess that this is the principal thing that true religion be in force and
flourish. Now, when the true God is known, and the certain and sure rule of
worshipping him is understood, there is nothing more equal
F1182
than that which God commandeth in his law, to wit, that those who bear rule with
power (having abolished contrary superstitions) defend the pure worship of the
true God. But seeing that the Romans did observe their rites only through pride
and stubbornness, and seeing they had no certainty where there was no truth,
they thought that this was the best way
F1183
they could take if they should grant liberty to those who dwelt in the provinces
to live as they listed. But nothing is more absurd than to leave the worship of
God to men’s choice. Wherefore, it was not without cause that God
commanded by Moses that the king should cause a book of the law to be written
out for himself,
(<051718>Deuteronomy
17:18;) to wit, that being well instructed, and certain of his faith, he might
with more courage take in hand to maintain that which he knew certainly was
right.
15.
Of words and names. These words are not
well packed together. Yet Gallio speaketh thus of the law of God by way of
contempt, as if the Jewish religion did consist only in words and superfluous
questions. And surely (as the nation was much given to contention) it is not to
be doubted but that many did trouble themselves and others with superfluous
trifles. Yea, we hear with what Paul hitteth them in the teeth
F1184
in many places, especially in the Epistle to Titus,
(<560114>Titus
1:14, and
<560309>Titus
3:9.) Yet Gallio is not worthy to be excused who doth mock the holy law of God
together with their curiosity. For as it behooved him to cut off all occasion of
vain contentions in words, so we must, on the other side, know that when the
worship of God is in hand, the strife is not about words, but a matter of all
other most serious is handled.
17.
All the Grecians having taken Sosthenes.
This is that Sosthenes whom Paul doth honorably couple with himself as his
companion in the beginning of the former Epistle to the Corinthians. And though
there be no mention made of him before among the faithful, yet it is to be
thought that he was then one of Paul’s companions and advocates. And what
fury did enforce the Grecians to run headlong upon him, save only because it is
allotted to all the children of God to have the world set against them, and
offended with them and their cause, though unknown? Wherefore, there is no cause
why such unjust dealing should trouble us at this day when we see the miserable
Church oppugned on every side. Moreover, the frowardness of man’s nature
is depainted out unto us as in a table, [picture.] Admit we grant that the Jews
were hated everywhere for good causes, yet why are the Grecians rather
displeased with Sosthenes, a modest man, than with the authors of the tumult,
who troubled Paul without any cause? Namely, this is the reason, because, when
men are not governed with the Spirit of God, they are carried headlong unto
evil, as it were, by the secret inspiration of nature, notwithstanding it may be
that they bare Sosthenes such hatred, thinking he had lodged wicked men to raise
sedition.
Neither did Gallio care for any of
these things. This looseness
F1185
must be imputed not so much to the sluggishness of the deputy as to the hatred
of the Jewish religion. The Romans could have wished that the remembrance of the
true God had been buried. And, therefore, when as it was lawful for them to vow
their vows, and to pay them to all the idols of Asia and Greece, it was a deadly
fact
F1186
to do sacrifice to the God of Israel. Finally, in the common liberty
F1187
of all manner [of] superstition, only true religion was accepted. This is the
cause that Gallio winketh at the injury done to Sosthenes. He professed of late
that he would punish injuries if any were done; now he suffereth a guiltless man
to be beaten before the judgment-seat. Whence cometh this sufferance, save only
because he did in heart desire that the Jews might one slay another, that their
religion might be put out
F1188
with them? But forasmuch as, by the mouth of Luke, the Spirit condemneth
Gallio’s carelessness, because he did not aid a man who was unjustly
punished,
F1189
let our magistrates know that they be far more inexcusable if they wink at
injuries and wicked facts, if they bridle not the wantonness of the wicked, if
they reach not forth their hand to the oppressed. But and if the sluggish are to
look for just damnation, what terrible judgment hangeth over the heads of those
who are unfaithful and wicked,
F1190
who, by favoring evil causes, and bearing with wicked facts, set up, as it were,
a banner of want of punishment,
F1191
and are fans to kindle boldness to do hurt?
|
ACTS
18:18-23
|
|
18. And when Paul had tarried there many days,
having taken his leave of the brethren, he sailed into Syria, Priscilla and
Aquila accompanying him, when he had shaven his head at Cenchrea: for he had a
vow. 19. And he came to Ephesus, when he left them. And when he had
entered into the synagogue, he disputed with the Jews. 20. And when they
desired him that he would stay longer time with them, he did not consent;
21. But took his leave, saying, I must needs keep the feast which is at
hand in Jerusalem: but I will return to you again, God willing. And he loosed
from Ephesus. 22. And when he was come down to Caesarea, and was gone up,
and had saluted the Church, he came down to Antioch. 23. And when he had
tarried there some time, he departed, walking through the country of Galatia and
Phrygia in order, strengthening all the disciples.
|
18.
And when he had tarried there
many days. Paul’s constancy
appeareth in this, in that he is not driven away with fear, lest he should
trouble the disciples, who were as yet ignorant and weak, with his sudden and
untimely departure. We read in many other places, that when persecution was
raised against him elsewhere he fled forthwith. What is the cause then, that he
stayeth at Corinthus? to wit, when he saw that the enemies were provoked with
his presence to rage against the whole Church, he did not doubt but that the
faithful
F1192
should have peace and rest by his departure; but now, when he seeth their malice
bridled, so that they cannot hurt the flock of God, he had rather sting and
nettle them, than by departing minister unto them any new occasion of rage.
Furthermore, this was the third journey which Paul took to Jerusalem. For going
from Damascus, he went once up that he might be made known to the apostles. And
he was sent the second time with Barnabas, that he might handle and end the
controversy about ceremonies. But Luke doth not set down for what cause he now
took such a long and laborious journey, determining with all speed to
return.
When he had shorn his
head. It is uncertain whether that be
spoken of Aquila or of Paul: neither skilleth it much. Though I interpret it
willingly of Paul, because it seemeth to me a likely thing that he did this for
because of the Jews, unto whom he was about to come. Assuredly, I think this to
be a thing which all men grant, that he made not any ceremonial vow for his own
cause, only that he might do some worship to God. He knew that that was to
continue only for a time which God commanded under the law to the old people;
and we know how diligently he teacheth that the kingdom of God consisteth not in
these external elements, and how straitly he urgeth the abrogating thereof. It
had been an absurd thing for him to bind his own conscience with that religion
from which he had loosed all other men.
Therefore, he did shear his head for no other cause,
save only that he might apply himself
F1193
to the Jews, who were as yet ignorant, and not thoroughly taught; as he doth
testify that he took upon him the voluntary observing of the law, from which he
was freed, that he might gain those who were under the law,
(<460920>1
Corinthians 9:20.) If any man object that it was not lawful for him to make
semblance of a vow which he had not made from his heart, we may easily answer,
that as touching the substance of purifying he did not dissemble, and that he
used the ceremony which was as yet free, not as if God did require such worship,
but that he might somewhat bear with the ignorant.
Therefore, the Papists are ridiculous when they fet
F1194
from hence an example of making vows. Paul was moved with no religion to make
his vow; but these men place a reigned worship of God in vows. Respect of time
enforced Paul to keep the rites of the law. These men do nothing else but
entangle in superstition the Church of Christ, which was set free long ago. For
it is one thing to bring in use again old ceremonies used long ago, and another
to tolerate the same being as yet used, until such time as they may by little
and little grow out of use. I omit that the Papists in vain and foolishly
compare the shaving of their priests with the sign of purifying which God had
allowed in the law. But because we need not stand any longer to refute them, let
this one thing suffice us, that Paul bound himself with a vow that he might
bring those which were weak to Christ, at least that he might not offend them,
which vow he knew was of no importance before God.
19.
Entering into the synagogue. In that he
shook his garment at Corinthus,
F1195
it was [not] done for that cause, (as this place teacheth,) that he might cast
off the whole nation, but only such as he had already tried [experienced] to be
of desperate obstinacy. Now, he cometh afresh unto the Ephesians, that he might
try whether he could find any more obedience among them. Furthermore, it is a
wonder, that seeing it appeareth by Luke’s report that he was heard more
patiently in this synagogue than in any other place, and also that he was
requested to tarry, he did not grant their request. Hence we may easily gather
that which I said before, that he had some great cause to go up to Jerusalem in
haste. Also, he himself showeth that he must make haste, saying, I must keep the
feast which is at hand at Jerusalem. Neither is it to be doubted but that after
he had set things in good order there, he departed with their good leave; and we
may gather out of Luke’s words that they did admit his excuse lest the
repulse should offend them. And this is worth the noting, that when better hope
to do good is offered us than we were wont to have, we are drawn unto divers
affairs, as it were, by the hand of God, that we may learn to give over
ourselves to be governed at his pleasure.
The
feast. That which I said of late
touching the vow doth also appertain unto the feast day. For Paul meant not to
do thereby any duty of godliness
F1196
to God, but to be at the assembly, wherein he might do more good than at any
other time of the year. For the Epistle to the Galatians doth sufficiently
testify what account he made of difference of days,
(<480410>Galatians
4:10.) And we must note that he maketh no promise touching his return without
using this exception, if it please the Lord. We do all confess that we be not
able to stir one finger without his direction; but because there reigneth in men
so great arrogancy everywhere, that they dare determine anything (passing over
God) not only for the time to come, but also for many years, we must oftentimes
think upon this reverence and sobriety, that we may learn to make our counsels
subject to the will and providence of God; lest, if we be deliberate and take
counsel as those use to do who think that they have fortune at their
commandment, we be justly punished for our rashness. And though there be not so
great religion in words but that we may at our pleasure say that we will do this
or that, yet is it good to accustom ourselves to use certain forms in our
speeches, that they may put us in mind that God doth direct all our
doings.
22.
When he came down to Caesarea. Though
Luke saith in a word that Paul saluted the Church at Jerusalem, yet is it
certain that he was drawn thither with some great necessity. And yet we may
gather by this text that he stayed not long at Jerusalem, peradventure because
things fell not out as he would. Moreover, he declareth that his journey in his
return was not idle or barren, in that he saith that he strengthened all the
disciples, undoubtedly not without great pains-taking, because he was enforced
to go hither and thither, and oft to turn out of his way; for this word
[kaqexhv]
doth signify a continual course. Now, we have already declared
(<440936>Acts
9:36) in what respect those be called disciples who had given their names to
Christ, and professed the name of Christ; to wit, because there is no godliness
without true instruction. They had, indeed, their pastors under whom they might
profit. Yet the greater Paul’s authority was, and the more excellent
spirit he had given him, so they were not a little strengthened by his by them,
especially seeing he was the chief work-master in the founding of all these
churches.
|
ACTS
18:24-28
|
|
24. And a certain Jew named Apollos, born in
Alexandria, an eloquent man, came to Ephesus, being mighty in the Scriptures.
25. He was instructed in the way of the Lord, and being fervent in the
spirit, he spake and taught diligently those things which are the Lord’s,
knowing only the baptism of John. 26. And he began to speak freely in the
synagogue: whom when Priscilla and Aguila had heard, they took him to their
company, and showed him the way of the Lord more perfectly. 27. And when
he was determined to go into Achaia, the brethren exhorting him, wrote to the
disciples that they should receive him: who, when he was come, he helped them
much who had believed through grace. 28. For he overcame the Jews
mightily, and that openly, showing by the Scriptures that Jesus was
Christ.
|
24.
A certain Jew. This ought for good
causes to be ascribed to the providence of God, in that whilst Paul is enforced
to depart from Ephesus, Apollos cometh in his place to supply his absence. And
it is very expedient to know the beginning of this man of what sort it was,
forasmuch as he was Paul’s successor among the Corinthians, and did behave
himself so excellently, and did his faithful endeavor, and took great pains, so
that Paul commendeth him honorably as a singular fellow in
office.
“I have planted,
(saith he,) Apollos hath watered,”
(<460306>1
Corinthians 3:6.)
Also, these things have I figuratively appointed unto
myself and Apollos,
(<460406>1
Corinthians 4:6.) Luke giveth him first two titles of commendation, that he was
eloquent and mighty in the Scriptures; afterward he will add his zeal, faith,
and constancy. And though Paul do truly deny that the kingdom of God consisteth
in words, and he himself was not commended for eloquence yet dexterity in
speaking and reasoning
F1197
(such as Luke doth here commend) is not to be despised, especially when no pomp
or vain boasting is sought after, by using fine words and great eloquence; but
he which is to teach counteth it sufficient for him, without fraud or ambition,
without lofty words and curious cunning, plainly to lay open the matter he hath
in hand. Paul was without eloquence; the Lord would have the chief apostle to
want this virtue, to the end the power of the Spirit might appear more excellent
in his rude and homely speech. And yet was he furnished with such eloquence as
was sufficient to set forth the name of Christ, and to maintain the doctrine of
salvation. But as the distribution of the gifts of the Spirit is divers and
manifold, Paul’s infancy,
F1198
that I may so call it, did no whit let but that the Lord might choose to himself
eloquent ministers. Furthermore, lest any man should think that Apollos’
eloquence was profane or vain,
F1199
Luke saith that it was joined with great power,
F1200
namely, that he was mighty in the Scriptures. Which I expound thus, that he was
not only well and soundly exercised in the Scriptures, but that he had the force
and efficacy thereof, that, being armed with them, he did in all conflicts get
the upper hand. And this (in my judgment) is rather the praise of the Scripture
than of man,
F1201
that it hath sufficient force both to defend the truth, and also to refute the
subtilty of Satan.
25.
He was
instructed. That which Luke addeth
shortly after seemeth not to agree with this commendation, to wit, that he knew
only the baptism of John. But this latter member is added by way of correction.
Nevertheless, these two agree very well together; that he understood the
doctrine of the gospel, because he both knew that the Redeemer was given to the
world, and also was well and sincerely instructed concerning the grace of
reconciliation; and yet had he been trained up only in the principles of the
gospel, so much as could be had out of John’s institution.
F1202
For we know that John was in the midst between Christ and the prophets; and of
his office doth both his father Zacharias intreat in his tongue,
(<420176>Luke
1:76;
<420116>Luke
1:16 and 17;) and also the angel out of the prophecy of Malachi,
(<390301>Malachi
3:1.) Surely, seeing that he carried the light before Christ, and did highly
extol his power, his disciples are for good causes said to have had knowledge of
Christ. Moreover, the speech is worth the noting, that he knew the baptism of
John. For thence we gather the true use of the sacraments; to wit, that they
enter
F1203
us in some certain kind of doctrine, or that they establish that faith which we
have embraced. Surely, it is wickedness and impious profanation to pull them
away
F1204
from doctrine. Wherefore, that the sacraments may be rightly administered, the
voice of the heavenly doctrine must sound there. For what is the baptism of
John? Luke comprehendeth all his ministry under this word, not only because
doctrine is annexed unto baptism, but also because it is the foundation and head
thereof, without which it should be a vain and dead ceremony.
Being fervent in spirit he
spake. Apollos hath another commendation
given him in these words, that he was inflamed with an holy zeal to teach.
Doctrine without zeal is either like a sword in the hand of a madman, or else it
lieth still as cold and without use, or else it serveth for vain and wicked
boasting. For we see that some learned men become slothful; other some (which is
worse) become ambitious; other some (which is of all the worst) trouble the
Church with contention and brawling. Therefore, that doctrine shall be unsavory
which is not joined with zeal. But let us remember that Luke putteth the
knowledge of the Scripture in the first place, which must be the moderation of
zeal,
F1205
for we know that many are fervent without consideration, as the Jews did rage
against the gospel, by reason of a perverse affection which they did bear toward
the law; and even at this day we see what the Papists be, who carried headlong
with furious violence, being pricked forward with an opinion unadvisedly
conceived. Therefore, let knowledge be present that it may govern zeal. And now
it is said that zeal was the cause of diligence, because Apollos gave himself to
teach diligently. But and if that man, being not yet thoroughly and perfectly
taught in the gospel, did preach Christ so diligently and freely, what excuse do
those men hope to have, who know that more perfectly and fully, which he knew
not as yet, if they do not endeavor so much as in them lieth to further and
advance the kingdom of Christ? Luke doth attribute zeal to the Spirit,
therefore, because it is a rare and peculiar gift; neither do I so expound it
that Apollos was moved and pricked forward with the instinct of his mind, but by
motion of the Holy Spirit.
26.
Whom, when Priscilla. By this it
appeareth how far Priscilla and Aquila were from the love of themselves, and
from envying another man’s virtue, in that they deliver those things
familiarly and privately to an eloquent man, which he may afterward utter
publicly. They excelled not in the same grace wherein he did excel, and,
peradventure, they might have been despised in the congregation. Moreover, they
most diligently help him, whom they see better furnished as well with eloquence
as the use of the Scripture; so that they keep silence, and he alone is
heard.
Again, this was no small modesty which was in
Apollos, in that he doth suffer himself to be taught and instructed not only in
[by] an handy-craftsman, but also by a woman. He was mighty in the Scripture,
and did surpass
F1206
them; but as touching the accomplishment of the kingdom of Christ, those do
polish and trim him who might seem to be scarce fit ministers. Also, we see that
at that time women were not so ignorant of the word of God as the Papists will
have them; forasmuch as we see that one of. the chief teachers of the Church was
instructed by a woman. Notwithstanding, we must remember that Priscilla did
execute this function of teaching at home in her own house, that she might not
overthrow the order prescribed by God and nature.
27.
When he was determined. Luke doth not
express for what cause Apollos would go to Achaia. Notwithstanding, we gather
out of the text [context] that he was not allured with any private commodity,
but because more plentiful fruit in spreading abroad the gospel did show itself
there; because the brethren did more encourage him with their exhortation, and
did spur him when he did already run. Which they would not have done, unless it
had been for the common profit of the Church. For it had been an absurd thing to
entreat a man to depart to another place, whose faithful industry they already
used, and did know that they should have need of him afterward, unless there had
been some better recompense offered. And I take it that the brethren of Ephesus
wrote to those of Achaia, not only that they should provide lodging for the man,
but also that they should suffer him to teach. This is holy commendation indeed,
when we study to extol every good man with our testimony and consent,
[suffrage,] lest the gifts of the Holy Ghost, which he hath given to every man
for the edifying of the Church, lie buried.
When he
came. The brethren foresaw this, who had
already had experience thereof, when they exhorted him to address himself to
that journey which he had already in mind conceived. And whereas it is said that
he helped the faithful much, we may take it two ways; either that he helped
those who were not so well furnished, and that he did support them to beat down
the pride of their enemies; for every man was not able to have weapon in
readiness, to undertake a hard combat against old
F1207
enemies, who would never have yielded, unless they had been enforced; or that he
aided them, lest their faith should fail, being shaken with the gainsaying of
the enemies, which thing doth oftentimes befall the weak. I take it that they
were helped both ways; that having a skillful and practiced captain, they got
F1208
the victory in the conflict. Secondly, that their faith was fortified with a new
prop, that it might be without danger of wavering. Furthermore, Luke seemeth to
note that the brethren were helped with this stoutness and constancy, when as he
saith that he disputed publicly with the Jews. For this was a sign of zeal and
boldness not to fly the light. Whereas, in the end of the sentence, these words
are used, through
grace; it doth either agree with the
word going before, they
believed; or else it must be referred
unto the help wherewith he helped the brethren. The former interpretation is
nothing hard. For the meaning thereof shall be this, that the faithful were
illuminate by the grace of God, that they might believe; as if he had said, The
brethren, who were already called by the benefit of God unto faith, were
furthered. Yet the other text seemeth to agree better, that Apollos, in
imparting that grace which he had received with the brethren, did help them. So
that, through
grace, shall import as much as according
to the measure of the grace received.
28.
He overcame the Jews. By this it
appeareth to what use that ability which Apollos had (in that he was mighty in
the Holy Scriptures) did serve; to wit, because he had a strong and forcible
proof to reprove and overcome the enemies withal. Also, the state of the
disputation is briefly set down, that Jesus is Christ. For this was out of
question among the Jews, that Christ was promised to be the deliverer; but it
was a hard matter to persuade them that Jesus, the Son of Mary, was this Christ,
through whom salvation was offered. Therefore, it was expedient for Apollos so
to dispute concerning the office of Christ, that he might prove that the
testimonies of the Scripture were fulfilled in the Son of Mary; and that he
might thereby gather that he was Christ.
Also, this place doth testify, that the Scripture is
profitable not only to teach, but also to break the obstinacy of those which do
not obey and follow willingly. For our faith should not otherwise be firm
enough, unless there were an evident demonstration extant there of those things
which are necessary to be known for salvation. Surely, if the law and the
prophets had so great light, that Apollos did thereby prove manifestly that
Jesus is Christ, as if he did point out the matter with his finger, the adding
of the gospel must bring this to pass at least, that the perfect knowledge of
Christ may be let [sought] from the whole Scripture.
Wherefore it is detestable blasphemy against God in
that the Papists say, that the Scripture is dark and doubtful. For to what end
should God have spoken, unless the plain and invincible truth should show itself
in his words? And whereas they infer, that we must stand to the authority of the
Church, and they are not to dispute with heretics out of the Scriptures; their
cavil is sufficiently refuted by Luke. For, seeing there was nothing more
stubborn than the Jews, we need not to fear but that those weapons whereto
Apollos trusted, and overcame them, shall suffice us against all heretics,
seeing that by them we get the victory of the devil, the prince of all
errors.
CHAPTER 19
|
ACTS
19:1-7
|
|
1. And it came to pass when Apollos was at
Corinthus, that Paul, having gone through the upper parts, came to Ephesus, and
having found certain disciples, he said unto them, 2. Have ye received
the Holy Ghost since ye believed? But they said unto him, Yea, we have not so
much as heard whether there be any Holy Ghost. 3. And he said unto them,
Wherewith were ye then baptized? And they said, With the baptism of John.
4. And Paul said, John truly baptized with the baptism of repentance,
speaking to the people, that they should believe in Him who should come after
him; that is, in Christ Jesus. 5. When they heard these things, they were
baptized in the name of the Lord Jesus. 6. And when Paul had laid his
hands upon them, the Holy Ghost came upon them; and they spake with tongues, and
did prophesy. 7. And all the men were about twelve.
|
1. Luke showeth here that the Church of
Ephesus was not only confirmed and increased by Paul’s return, but also
that there was a miracle wrought there, because the visible graces of the Spirit
were given to certain rude and new disciples. Furthermore, it is not known
whether they were inhabitants of the city or strangers; neither doth it greatly
skill. It is not to be doubted but that they were Jews, because they had
received the baptism of John; also, it is to be thought that they dwelt at
Ephesus when Paul found them there.
2.
Whether they had received the Holy Ghost.
The end of the history doth show that Paul doth not speak in this place of
the Spirit of regeneration, but of the special gifts which God gave to divers at
the beginning of the gospel, for the common edifying of the Church. But now upon
this interrogation of Paul ariseth a question, whether the Spirit were common to
all everywhere at that time? For if he were given only to a few, why doth he
join him with faith, as if they were so linked together that they could not be
separate? Peradventure, they were none of the common sort; or because they were
an indifferent number, that is, twelve, Paul demandeth whether they were all
without the gifts of the Spirit. Notwithstanding, I think thus, that so many
Jews were offered in presence of the Gentiles, not by chance, but by the counsel
of God; and that at one time being disciples, that is, of the number of the
faithful, who did notwithstanding confess that they were ignorant of the
principal glory of the gospel, which was apparent in spiritual gifts, that by
them Paul’s ministry might be beautified and set forth. For it is unlike
that Apollos left so few disciples at Ephesus; and he might have taught them
better, since that he learned the way of the Lord perfectly of Priscilla and
Aquila.
Moreover, I do not doubt but that the brethren of
whom Luke spake before were other than these. In sum, when Paul seeth that these
men do profess the name of Christ, to the end he may have a more certain trial
of their faith, he asketh them whether they have received the Holy Ghost. For it
appeareth by Paul himself that this was a sign and token of the grace of God to
establish the credit of doctrine; I would know of you whether ye received the
Holy Ghost by the works of the law, or by the hearing of faith
(<480302>Galatians
3:2).
We know not whether there be any
Holy Ghost. How could it be, that men
being Jews heard nothing of the Spirit, concerning which the prophets
speak everywhere, and whose commendations and titles are extant in the whole
Scripture? Surely we gather by this that Paul did neither speak generally of the
Spirit; and that these men, as they were asked, did deny that they knew those
visible graces wherewith God had beautified the kingdom of his Son. Therefore,
they confess that they know not whether God give such gifts. Therefore, there is
in the word
Spirit
the figure metonymia. And this sense doth that confirm that if they
had altogether denied that they knew anything concerning the Spirit of God, Paul
would not have passed over with silence such a gross error; yea, an error
altogether monstrous. When he demandeth to what end, or how they were baptized,
he showeth therewithal, that wheresoever Christ had been soundly and thoroughly
preached the visible graces did also appear, that such worship
F1209
might be common to all churches. Wherefore, no marvel if Paul wonder that the
faithful are ignorant of such glory of Christ, which God would have to be
apparent everywhere at that time; and a correction immediately, he telleth them
that they must not stay in those rudiments which they had learned; because it
was John’s office to prepare disciples for Christ.
4.
John truly. Paul’s admonition
tended to this end, that these men being convict of their ignorance might desire
to go forward. He saith that John preached of Christ who was to come. Therefore
he sent out his disciples,
F1210
that running in the course they might go towards Christ who was not as yet
revealed. Wherefore, to the end these men may not flatter themselves, and refuse
to go forward, he showeth that they be yet far from the mark. For the feeling of
want doth enforce men to desire that which is as yet lacking. The sum cometh to
this end, as if Paul had said Before Christ was glorified, this power of his did
not appear
F1211
in the world; when he was ascended into heaven he would have his kingdom to
flourish thus. Therefore the graces of the Spirit were much less shed out when
John was as yet in the course of his embassage, which do now declare that Christ
sitteth at the right hand of his Father forasmuch as he had not as then openly
showed himself to be the Redeemer of the world. Therefore know ye that you must
go farther forward; because ye be far from the mark. So that he doth plainly
show that the faith of the godly who had been taught by John ought to have
looked unto Christ who was to come, lest these men should stand still being
newly entered, without going any farther.
And even by this also are we taught that the baptism
of John was a token of repentance and remission of sins and that our baptism at
this day doth not differ any thing from it, save only that Christ is already
revealed, and in his death and resurrection our salvation is made perfect: and
so baptism was brought unto his [its] effect; because out of that fountain of
Christ’s death and resurrection whereof I have spoken, floweth repentance,
and thither is faith referred again that it may thence fet [seek] free
righteousness. In sum, Paul showeth plainly that that was the baptism of
regeneration and renovation as is ours. And because both purging and newness of
life doth flow from Christ alone he saith that it was grounded in his faith, by
which words we be also taught, that hereupon dependeth all the force of baptism,
that we lay hold upon by faith in Christ whatsoever baptism doth figure; so far
off is it, that the outward sign doth derogate from or diminish the grace of
Christ any iota.
5.
When they heard these things. Because
the men of old had conceived an opinion that the baptism of John and of Christ
were diverse, it was no inconvenient
F1212
thing for them to be baptized again, who were only prepared with the baptism of
John. But that that diversity was falsely and wickedly by them believed, it
appeareth by this, in that it was a pledge and token of the same adoption, and
of the same newness of life, which we have at this day in our baptism; and,
therefore, we do not read that Christ did baptize those again who came from John
unto him. Moreover, Christ received baptism in his own flesh, that he might
couple himself with us by that visible sign,
(<400315>Matthew
3:15) but if that reigned diversity be admitted, this singular benefit shall
fall away and perish, that baptism is common to the Son of God and to us, or
that we have all one baptism with him. But this opinion needeth no long
refutation, because to the end they may persuade that these two baptisms be
diverse, they must needs show first wherein the one differeth from the other;
but a most excellent likelihood answereth on both parts, and also the
agreement and conformity of the parts,
F1213
which causeth us to confess that it is all one baptism.
Now the question is, whether it were lawful to repeat
the same; and furious men in this our age; trusting to this testimony, went
about to bring in baptizing again.
F1214
Some take baptism for new institution or instruction, of whose mind I am not,
because, as their exposition is too much racked, so it smelleth of a
starting-hole
F1215.
Other some deny that baptism was repeated; because
they were baptized amiss by some foolish enemy
F1216
of John. But because their conjecture hath no color; yea, the words of Paul do
rather import that they were the true and natural disciples of John, and Luke
doth honorably call them disciples of Christ; I do not subscribe to this
opinion, and yet deny that the baptism of water was repeated, because the words
of Luke import no other thing, save only that they were baptized with the
Spirit. First, it is no new thing for the name of baptism to be translated unto
the gifts of the Spirit, as we saw in the first and in the eleventh chapters,
(<440105>Acts
1:5, and
<441106>Acts
11:6) where Luke said, that when Christ promised to his apostles to send the
Spirit visible, he called it baptism.
Also, that when the Spirit came down upon Cornelius,
Peter remembered the words of the Lord, “Ye shall be baptized with
the Holy Ghost.” Again, we see that those visible gifts are spoken of by
name in this place, and that the same are given with baptism. And whereas it
followeth immediately, that when he had laid his hands upon them, the Spirit
came, I take it to be added by way of interpretation; for it is a kind of
speaking much used in the Scripture, first to set down a thing briefly, and
afterwards to make it more plain. Therefore, that which by reason of brevity was
somewhat obscure, doth Luke better express and lay more open, saying, that by
laying on of hands the Spirit was given them. If any man object, that when
baptism is put for the gifts of the Spirit, it is not taken simply, but having
somewhat added to it. I answer, that Luke’s meaning doth sufficiently
appear by the text; and again, that Luke doth allude unto the baptism whereof he
spake. And surely if you understand it of the external sign, it shall be an
absurd thing that it was given them without using any better doctrine. But and
if you take it metaphorically for institution, the speech shall be as yet harsh;
and the narration should not agree, that after they were taught the Holy Ghost
came down upon them.
Furthermore, as I confess that this laying on of
hands was a sacrament, so I say that those fell through ignorance who did
continually imitate the same. For seeing that all men agree in this, that it was
a grace which was to last only for a time, which was showed by that sign, it is
a perverse and ridiculous thing to retain the sign since the truth is taken
away. There is another respect of baptism and the supper, wherein the Lord doth
testify that those gifts are laid open for us, which the Church shall enjoy even
until the end of the world. Wherefore we must diligently and wisely distinguish
perpetual sacraments from those which last only for a time, lest vain and
frivolous visures [semblances] have a place among the sacraments. Whereas the
men of old time did use laying on of hands, that they might confirm the
profession of faith in those who were grown up,
F1217
I do not mislike it; so that no man think that the grace of the Spirit is
annexed to such a ceremony, as doth Jerome against the
Luciferians.
But the Papists are worthy of no pardon, who being
not content with the ancient rite, durst thrust in rotten and filthy anointing,
that it might be not only a confirmation of baptism, but also a more worthy
sacrament, whereby they imagine that the faithful are made perfect who were
before only half perfect, — whereby those are armed against the battle,
who before had their sins only forgiven them. For they have not been afraid to
spew out these horrible blasphemies.
|
ACTS
19:8-12
|
|
8. And going into the synagogue, he spake
freely about three months, disputing and persuading concerning the kingdom of
God. 9. And when some waxed hard-hearted that they could not believe,
speaking evil of the way before the multitude, departing from them he did
separate the disciples, and disputed daily in the school of one Tyrannus.
10. And this he did by the space of two years, so that all which dwelt in
Asia heard the word of the Lord Jesus, both Jews and Greeks. 11. And the
Lord showed no small miracles by the hands of Paul. 12. So that from his
body were brought napkins and partlets unto those that were sick, and the
diseases departed from them, and the evil spirits came out of
them.
|
8.
Going into the synagogue. By this we
gather that Paul began with the company of the godly, who had already given
their names to Christ. Secondly, that he came into the synagogue, that he might
gather together into one body of the Church the rest of the Jews who knew not
Christ as yet, or at least who had not as yet received him. And he saith that
Paul behaved himself boldly, that we may know that he was not therefore heard by
the space of three months, because he did craftily cover the doctrine of the
gospel, or did insinuate himself by certain dark crooks. Luke doth also by and
by express some token of boldness, showing that he disputed and persuaded
touching the kingdom of God. And we know that by this word is oftentimes noted
that restoring which was promised to the fathers, and which was to be fulfilled
by the coming of Christ. For seeing that without Christ there is an evil-favored
and confused scattering abroad and ruin of all things, the prophets did
attribute this not in vain to the Mesas who was to come, that it should come to
pass that he should establish the kingdom of God in the world. And now, because
this kingdom doth bring us back from falling and sliding back, unto the
obedience of God, and maketh us sons of enemies; it consisteth — First in
the free forgiveness of sins, whereby God doth reconcile us to himself, and doth
adopt us to be his people: Secondly, in newness of life, whereby he fashioneth
and maketh us like to his own image. He saith that he disputed and persuaded,
meaning that Paul did so dispute, that he proved that with sound reasons which
he did allege; that done, he used the pricks of godly exhortations, whereby he
pricked forward his hearers.
F1218
For no profound disputations
F1219
shall make us obedient to God, unless we be moved with godly
admonitions.
9.
Seeing their hearts were hardened. We do
not read that Paul was heard so patiently and so favorably by the Jews at any
place as at Ephesus at his first coming. For whereas others raising tumults did
drive him away, he was requested by these to tarry longer. Now, after that he
had endeavored, by the space of three months, to erect the kingdom of God among
them, the ungodliness and stubbornness of many doth show itself. For Luke saith
that they were hardened; and surely such is the power of the heavenly doctrine
that it doth either make the reprobate mad or else more obstinate; and that not
of nature, but accidentally, as they say, because, when they be urged by the
truth, their secret poison breaketh out.
Luke addeth that they spake evil of the way before
the people. For the contemners of the gospel
F1220
do resist that deadlily among others which they will not embrace. And this do
they to no other end, save only because they be desirous (if it can be) to have
all men partners in their impiety. It is well known that every ordinance is
understood by this word
way;
but here it is referred unto the gospel of Christ. Now, Luke saith that Paul
departed from them, and did separate the brethren, by which example we are
taught, that when we have experience of desperate and incurable stubbornness, we
must lose our labor no longer. Therefore, Paul admonisheth Titus to avoid a man
that is an heretic, after once or twice admonition
(<560310>Titus
3:10). For the word of God is unjustly blasphemed,
F1221
if it be cast to dogs and swine. Also, we must provide for the weak, lest
through wicked backbitings and slandering of sound doctrine, their godliness be
subverted. Therefore, Paul did separate the disciples, lest the goats should
with their stink infect the flock of sheep; secondly, that the pure worshippers
of God might make profession freely.
Disputing
daily. This place showeth how continual
Paul’s diligence was in teaching; and that they be too churlish and dainty
who are straightway weary of learning. For we see how few come daily, who are
ready and apt to hear. And though he had a particular care for the household
flock which he had gathered as into a sheepfold, yet he doth not suffer
strangers to be destitute of his industry; but continuing the course of his
disputation, he trieth whether he can find any which are apt to be taught. He
calleth it the school of Tyrannus, meaning no such man as had gotten the
government of Asia; for the Romans bare rule throughout all Asia, but it is to
be thought that the school was built at the charge of one Tyrannus, and given to
the city. Therefore, the faithful did use a public place, which bare the name of
the builder, where they had their assemblies.
10.
All which
dwelt. Luke doth not mean that the men
of Asia came thither to hear Paul; but that the smell [savor] of his
preaching went throughout all Asia, and that the seed was sown far and wide; so
that his labor was fruitful not only to one city, but also to places which were
far off; and that cometh to pass oftentimes, that when the truth of God is
preached in one place, it soundeth where the voice of the minister cannot sound,
being spread abroad far and wide; because it is delivered from hand to hand, and
one doth teach another. For one man were not sufficient, unless every man were
for himself diligent to spread abroad the faith.
11.
No small miracles. He calleth miracles
virtutes or powers, after the common custom of the Scripture,
which were testimonies of the extraordinary power of God. And showeth that
Paul’s apostleship was set forth with these ensigns, that his doctrine
might have the greater authority. For it is a common speech, That wonders and
signs are showed by the hand of men. So that the praise thereof is ascribed to
God alone as to the author; and man is only the minister. And that he may the
more amplify the miracles, he saith that handkerchiefs and partlets
F1222
were brought unto the sick, which so soon as they touched they were healed. It
is not unknown
F1223
to what end Paul had such power given him, to wit, that he might prove himself
to be a true apostle of Christ, that he might make the gospel to be believed,
and might confirm his ministry. And here it is expedient to call to mind those
things which we had before, touching the lawful use of miracles. And whereas God
did heal the sick with Paul’s handkerchiefs, it tended to that end, that
even those who had never seen the man might, notwithstanding, reverently embrace
his doctrine, though he himself were absent. For which cause the Papists are
more blockish, who wrest this place unto their relics; as if Paul sent his
handkerchiefs that men might worship them and kiss them
F1224
in honor of them; as in Papistry, they worship Francis’ shoes and mantle,
Rose’s girdle, Saint Margaret’s comb, and such like trifles. Yea,
rather, he did choose most simple
F1225
things, lest any superstition should arise by reason of the price or pomp. For
he was fully determined to keep Christ’s glory sound and
undiminished.
|
ACTS
19:13-17
|
|
13. And certain of the vagabond Jews,
exorcists, essayed to name over those which had evil spirits the name of the
Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. 14. And
there were certain sons of Sceva, a Jew, the chief of the priests, who did this.
15. And the evil spirit answered and said, Jesus I know, and Paul I know;
but who are ye? 16. And the man in whom the evil spirit was ran upon
them, and overcame them, and prevailed against them, so that they escaped out of
that house naked and wounded. 17. And this was known to all both Jews and
Grecians which dwelt at Ephesus; and fear came upon them all, and the name of
the Lord Jesus was magnified.
|
13. To the end it may more plainly appear that
the apostleship of Paul was confirmed by those miracles whereof mention was made
of late, Luke doth now teach that when certain did falsely pretend the name of
Christ, such abuse was most sharply punished. Whereby we gather that such
miracles were wrought by the hand of Paul, to no other end, save only that all
men might know that he did faithfully preach Christ to be the power of God;
forasmuch as the Lord did not only not suffer them to be separate from the pure
doctrine of the gospel; but did so sharply punish those who did draw them
preposterously unto their enchantments; whence we gather again, that whatsoever
miracles do darken the name of Christ they be juggling casts of the devil; and
that those be coziness and falsifiers who draw the true miracles of God to any
other end, save only that true religion may be established.
F1226
Certain
exorcists. I do not doubt but that this
office did proceed of foolish emulation. God was wont to exercise his power
diverse ways among the Jews; and he had used the prophets in times past as
ministers to drive away devils; under color hereof they invented conjuration,
F1227
and hereupon was erected unadvisedly an extraordinary function without the
commandment of God. Also, it may be that (God appointing it so to be) it did
somewhat;
F1228
not that he favored it preposterously, but that they might more willingly retain
the religion of their fathers, until the coming of Christ. Under the reign of
Christ, wicked ambition caused strife between the Christians and the Jews. For
exorcists were made after the will of men; after that (as superstition doth
always wax worse and worse) the Pope would have this common to all his clerks,
who were to be promoted unto an higher degree. For after that they be made
door-keepers, forthwith the conjuring of devils is committed to them; and by
very experience they set themselves to be laughed at. For they are enforced to
confess that they give a vain title, and such as is without effect, for where is
the power they have to conjure devils? and the very exorcists themselves do take
upon them, to their own reproach, an office which they never put in practice.
But this falleth out justly, that. there is no end of erring, when men depart
from the word of God. As touching these men, we gather that they were wandering
rogues, and such as went from door to door, of which sort we see many at this
day in Popery; for he saith that they went about. By which words he giveth us to
understand, that they went to and fro as occasion was offered them to deceive
men.
We adjure you by
Jesus. It is a thing like to be true,
[probable] that these deceivers flee unto the name of Christ, that they might
get new power, whereof they had falsely boasted before, or because the power
which they had did cease, that they might darken the gospel. This invocation had
two faults; for whereas they were enemies
F1229
to Paul’s doctrine, they abuse the color thereof without faith, as it
were, unto magical enchantments; secondly, they take to themselves without the
calling of God that which is not in man’s hand. But the lawful calling
upon the name of God and Christ is that which is directed by faith, and doth not
pass the bounds of a man’s calling. Wherefore, we are taught by this
example, that we must attempt nothing, unless we have the light of the word of
God going before us, lest we suffer like punishment for our sacrilege. The Lord
himself commandeth us to pray. Whosoever they be which have not the gift of
miracles given them, let them keep themselves within these bounds. For when the
apostles made the unclean spirits come out of men, they had God for their
author, and they knew that they did faithfully execute the ministry which he had
enjoined them.
16.
The man running upon
them. That is attributed to the man
which the devil did by him. For he had not been able to do such an act of
himself, as to put to flight seven strong young men being wounded and naked. And
to set down for a certainty how the devil doth dwell in men, we cannot, save
only that there may be
F1230
a contrariety between the Spirit of God and the spirit of Satan. For as Paul
teacheth that we be the temples of God, because the Spirit of God dwelleth in
us; so he saith again that Satan worketh effectually in all unbelievers.
Notwithstanding, we must know that Luke speaketh in this place of a particular
kind of dwelling; to wit, when Satan hath the bridle so much that he doth
possess the whole man.
Furthermore, God meant to show such a token, that he
might declare that his power is not included in the sound of the voice, and that
it is not lawful superstitiously to abuse the name of his Son. And when he
suffereth Satan to deceive us, let us know that we be more sharply punished than
if he should wound us in the flesh. For the false show and color of miracles is
an horrible enchantment to bewitch and besot the unbelievers, that they may be
drowned in deeper darkness, because they refused the light of
God.
17.
There came fear. The fruit of that
vengeance which God brought upon those who did wickedly abuse the name of Christ
is this, in that they were all touched with reverence, lest they should contemn
that doctrine, whose revenger the Lord hath showed by an evident token and
testimony he would be, and they were brought to reverence Christ. For, besides
that God doth invite us by all his judgments to come thus far, that they may
terrify us from sinning, in this example peculiarly was the majesty of Christ
set forth, and the authority of the gospel established. Wherefore, there is more
heavy and grievous punishment prepared for deceivers, who, with their
enchantments, profane the name of Christ wittingly, lest they promise to
themselves that they shall escape unpunished for such gross sacrilege. Whereas
he saith that it was made known to all men, it signifieth as much as commonly or
everywhere. For his meaning is, that the matter was much talked of among the
people, to the end the name of Christ might be made known to more
men.
|
ACTS
19:18-22
|
|
18. And many of those which believed came,
confessing, and showing their works. 19. And many of those which used
curious arts, bringing their books, burnt them before them all; and when they
had cast the price of them, they found it fifty thousand pieces of silver.
20. So mightily grew the word of the Lord, and was confirmed. 21.
And when these things were accomplished, Paul purposed in spirit, having passed
over Macedonia and Achaia, to go to Jerusalem, saying, After that I have been
there, I must also see Rome. 22. And when he had sent two of those which
ministered to him into Macedonia, to wit, Timotheus and Erastus, he stayed for a
time in Asia.
|
18.
Many which believed. Luke bringeth forth
one token of that fear whereof he spake. For they did indeed declare that they
were thoroughly touched and moved with the fear of God, who, of their own
accord, did confess the faults and offenses of their former life, lest, through
their dissimulation, they should nourish the wrath of God within. We know what a
hard matter it is to wring true confession out of those who have offended, for
seeing men count nothing more precious than their estimation, they make more
account of shame than of truth; yea, so much as in them lieth, they seek to
cover their shame. Therefore, this voluntary confession was a testimony of
repentance and of fear. For no man, unless he be thoroughly touched, will make
himself subject to the slanders and reproaches of men, and will willingly be
judged upon earth, that he may be loosed and acquitted in heaven. When he saith,
Many,
by this we gather that they had not all one cause, for it may be that these
men had corrupt consciences a long time; as many are oftentimes infected with
hidden and inward vices. Wherefore, Luke doth not prescribe all men a common
law; but he setteth before them an example which those must follow who need like
medicine. For why did these men confess their facts, save only that they might
give testimony of their repentance, and seek counsel and ease at Paul’s
hands? It was otherwise with those who came unto the baptism of John, confessing
their sins
(<400306>Matthew
3:6). For by this means they did confess that they did enter into repentance
without dissimulation.
But in this place Luke teacheth by one kind, after
what sort the faithful were touched with the reverence of God, when God set
before them an example of his severity. For which cause the impudence of the
Papists is the greater, who color their tyranny by this fact. For wherein doth
their auricular confession agree
F1231
with this example? First, the faithful confessed how miserably they had been
deceived by Satan before they came to the faith, bringing into the sight of men
certain examples. But by the Pope’s law it is required that men reckon up
all their words and deeds and thoughts. We read that those men confessed this
once; the Pope’s law commandeth that it be repeated every year at least.
These men made confession of their own accord; the Pope bindeth all men with
necessity. Luke saith there came many, not all; in the Pope’s law there is
no exception. These men humbled themselves before the company of the faithful;
the Pope giveth a far other commandment, that the sinner confess his sins,
whispering in the ear of one priest.
F1232
Lo, how well they apply
F1233
the Scriptures to prove their subtitle.
19.
Who used curious crafts. Luke doth not
only speak of magical jugglings, but of frivolous and vain studies, whereof the
more part of men is for the most part too desirous. For he useth the word,
perierga,
under which the Grecians comprehend whatsoever things have in themselves no
sound commodity, but lead men’s minds and studies through diverse crooks
unprofitably. Such is judicial astrology, as they call it, and whatsoever
divinations men
F1234
invent to themselves against the time to come. They burn their books, that they
may cut off all occasion of erring, both for themselves and for others. And
whereas the greatness of the price doth not call them back from
endamaging themselves so much, they do thereby better declare the study
[zeal] of their godliness. Therefore, as Luke did of late describe their
confession in words, so now he setteth down the confession they make in deeds.
But because the Grecians take
argurion
for all kind of money, it is uncertain whether Luke doth speak of pence or
sestertians.
F1235
Notwithstanding, because it is certain that he expressed a sum, that we might
know that the faithful did valiantly contemn gain, I do nothing doubt but that
he meaneth pence, or some other better kind of coin.
F1236
And fifty thousand pence (denarii) make about nine thousand pound of French
money [French livres].
20.
Grew
mightily [lions.] The word
kata
kratov doth signify that the word increased not a
little, (or that these proceedings were not common) as if he should say, that in
those increasings appeared rare efficacy, and such as was greater than it used
commonly to be. The word
grew
do I refer unto the number of men, as if he should have said, that the
Church was increased, new disciples being gathered together dally, because
doctrine is spread abroad. And I interpret that, that the word was confirmed in
every one thus, to wit, that they did profit in the obedience of the gospel and
in godliness more and more, and that their faith took deeper
root.
21.
He purposed in
spirit. His meaning is, that Paul
purposed to take his journey through the instinct and motion of the Spirit; that
we may know that all his whole life was framed according to God’s will and
pleasure. And therefore hath he the Spirit to be the governor of his actions,
because he did both give over himself by him to be ruled, and did also depend
upon his government. Neither skilleth that which followeth, that he had not that
success in his journey which he did hope for; for God doth oftentimes govern and
rule his faithful servants, suffering them to be ignorant of the end.
F1237
For he will have them so far forth addicted to him, that they follow that which
he hath showed them by his Spirit, even shutting their eyes when matters be
doubtful. Moreover, it is certain that he was wholly addicted to profit the
churches, omitting and foreslowing [neglecting] his own commodity, in that he
had rather deprive himself of Timotheus, a most excellent to him of all, most
faithful, most dear, finally, a most fit companion, than not to provide for the
Macedonians.
|
ACTS
19:23-28
|
|
23. And at that time there happened no small
tumult about that way. 24. For a certain man named Demetrius, a
silversmith, which made silver shrines for Diana, brought no small gains to the
men of that occupation; 25. Whom, when he had called together, and those
who were makers of like things, he said, Men, ye know that by this craft we have
advantage.
F1238
26. And ye see and hear that not only at Ephesus, but almost throughout
all Asia, this Paul hath persuaded and turned away much people, saying that they
be not gods which are made with hands: 27. And not only this part cometh
in danger to us, lest it be set at nought; but also test the temple of the great
goddess Diana be despised, and it come to pass that her majesty be destroyed,
whom all Asia and the world worshippeth. 28. When they heard these
things, they were full of wrath, and cried out, saying, Great is Diana of the
Ephesians.
|
23.
Tumult about that
way. Concerning this word
way,
let the readers understand thus much, that it is here taken for that which
the Latins call sect; the Greek philosophers call it heresies or
heresy. But because in the Church of God, where the unity of faith ought
to reign, there is nothing more odious or detestable than for every man to
choose, at his pleasure, that which he will follow, I think that Luke did fly
that name which was, for good causes, infamous among the godly, and that after
the Hebrew phrase, he put way instead of ordinance. And as
touching the sum of the matter, we see how wonderfully the Lord did exercise his
servant. He did hope when he did address himself for his journey, that the
Church would be quiet after his departure, and, lo, there ariseth an uproar at a
sudden where he did least fear. But in Demetrius it appeareth what a hurtful
plague covetousness is. For one man, for his own gain’s sake, is not
afraid
F1239
to trouble a whole city with sedition. And the craftsmen, who were as firebrands
kindled by him, and do spread abroad the fire everywhere, do teach us what an
easy matter it is to cause filthy [sordid] men, and whose belly is their God, to
commit all manner [of] wickedness; especially if they live only by gains evil
gotten,
F1240
and the hope of gain be taken from them.
Moreover, in his history we see a lively image of our
time. Demetrius and his band raised a tumult; because, if superstition whereby
they were wont to get gains be taken away, their craft will fall to the ground.
Therefore they fight as if it were for their life, lest Demetrius go without his
fat prey, and the rest want their daily living. What zeal doth at this day prick
forward the Pope, the horned bishops, the monks, and all the rabblement of the
Popish clergy? Yea, what fury doth drive them so sore
F1241
to resist the gospel? They boast that they strive for the Catholic faith;
neither did Demetrius want an honest color, pretending the worship of Diana. But
the matter itself doth plainly declare that they fight not so much for the
altars as for the fires, to wit, that they may have hot kitchens. They
can well wink at filthy blasphemies against God, so they lack nothing of
their revenues, only they are more than courageous in maintaining such
superstitions as are meetest for their purpose.
F1242
Therefore, being taught by such examples, let us
learn to make choice of such a kind of life as is agreeable to the doctrine of
Christ; lest desire of gain
F1243
a provoke us to enter a wicked and ungodly combat. And as for those who, through
ignorance or error, are fallen unto any ungodly occupation, or are entangled in
any other impure and wicked kind of life, let them, notwithstanding, beware of
such sacrilegious rashness. And as touching godly teachers, let them learn by
this example, that they shall never want adversaries, until the whole world,
through denial of itself, offer peace, which we know will never come to pass.
Because Paul’s doctrine taketh away Demetrius and the rest of the
silversmiths’ gains, they leap out furiously to put out [destroy] the
same, will not they do the same whom the gospel shall contrary? But there is no
man who hath not occasion to fight. For all the affections of the flesh are
enemies to God. So that it must needs be, that how many lusts of the flesh there
be [reign] in the world, there are as many armed enemies to resist Christ. It
will, indeed, oftentimes fall out, that God will bridle the wicked, lest they
raise some tumult, or break out into open rage. Yet, whosoever is not tamed and
brought down to bear Christ’s yoke, he shall always hate his gospel. So
that faithful and godly teachers must persuade themselves that they shall always
have to deal with great store of enemies. Demetrius’ covetousness is
manifest. Nevertheless, we must also know this, that he was Satan’s fan,
[bellows] who, seeking by all means to overthrow Paul’s doctrine, found
this fit instrument. Now, forasmuch as we know that Satan is a deadly enemy to
Christ and the truth, do we think that he shall ever want ministers, who shall
rage through his motion and persuasion, either with open rage, or else seek to
work the overthrow of the gospel by secret practices, or spew out the poison of
their hatred, or else, at least, show some token of enmity by fretting and
murmuring?
25.
By this
craft. Demetrius doth in this place
filthily betray his malice. It is lawful for a man, in some measure, to provide
for his private profit; but to trouble common [the public] peace for a
man’s own gain, to overthrow
F1244
equity and right, to give over a man’s self to do violence and commit
murder, to extinguish that of set purpose which is just and right; that is too
great wickedness. Demetrius confesseth that this is the state of the cause,
because, [viz. that] Paul denieth that those are gods which are made with
men’s hands. He doth not inquire whether this be true or no; but being
blinded with a desire to get gain, he is carried headlong to oppress true
doctrine. The same blindness doth drive him headlong to seek violent remedies.
Also the craftsmen, because they be afraid of poverty and hunger, run headlong
as violently; for the belly is blind and deaf, so that it can admit no equity.
For which cause, every one of us ought more to suspect himself, when the
question is touching our own gain and profit, lest the same covetous desire
which made these men so mad take away all difference of justice and injustice,
of that which is filthy and that which is honest.
27.
Not only this part. This is first
disorderly handled in
F1245
that Demetrius is careful for religion after other things;
F1246
because nothing is more absurd than to prefer the belly before the goddess; but
even this is also vain, in that he pretendeth that the worship of Diana is in
hazard. For if he had suffered no loss by Paul’s doctrine, he would have
sat quietly at home; he would neither have taken thought for the worship of
Diana, neither would he have troubled others. What is the cause, then, he is so
diligent and so earnest in his business? even this, because he was plagued at
home; and because he saw that he and his copartners had no honest or probable
cause to make any stir, he goeth about to color [gloss] the matter with some
other color. Therefore, to the end he may cover the shame of his wicked fact, he
cloaketh it with the title of religion, which is plausible. So that the wicked,
howsoever they strive frowardly against God, yet they gather here and there
honest excuses
F1247
impudently; but God doth not suffer himself to be mocked, but doth rather pull
them out of their starting-holes [subterfuges]. There needeth no other witness
to refute Demetrius’ hypocrisy, because he cutteth his own throat with his
own words, when he betrayeth the sorrow which he had conceived, because of the
loss which he sustained.
F1248
In like state do the Papists stand at this day; they boast with full mouth that
they be patrons of the Catholic faith and of the holy mother the Church, but
when they have spoken
F1249
thus touching their zeal, in the very handling of the cause they breathe out
with open throat the smell of their kitchens. But if we have a desire to handle
the cause of godliness purely and in earnest, let us forget our commodities,
that the glory of God may have the chief place. For the show of profit doth so
tie all our senses with enticements, that though we wander through all manner of
wickedness, yet do we flatter ourselves so long as we be determined to provide
for our own commodity.
Whom all Asia and the world doth
worship. It seemeth to Demetrius an
unmeet thing that Diana her majesty should be brought to naught, which all the
world doth reverence and worship, and this is a common starting-hole
[subterfuge] for all superstitious persons, to pretend the consent of the
multitude. But true religion requireth a more steadfast stay than in the will
and pleasure of men. There is nothing which at this day doth more keep back the
simple and unskillful than that they dare not cast from them (such ancient)
errors as are commonly received everywhere. Because they feign and imagine that
that which pleased many, though foolishly and rashly, is to be counted lawful.
For which cause they be not afraid boldly to set the very name of custom against
God himself. But the Lord doth prescribe to us another manner of rule, to wit,
that being content with his authority alone, we do not pass either for the
opinion of men, nor for our own commodity, nor for the custom of many
nations.
|
ACTS
19:29-34
|
|
29. And all the city was full of confusion.
And they rushed into the commonplace [theater] with one consent, having caught
Gaius and Aristarchus, men of Macedonia, Paul’s companions. 30. And
when Paul would have entered in unto the people, the disciples would not suffer
him. 31. And certain also of the chief of Asia, which were his friends,
sent unto him, requesting him that he would not enter into the place, [theater].
32. Some therefore cried one thing, and some another: for the assembly
was out of order, and the more part knew not for what cause they came together.
33. And some of the company drew forth Alexander, the Jews thrusting him
forward. And when Alexander had required silence with the hand, he would have
excused the matter
F1250
to the people. 34. Whom when they knew to be a Jew, there arose a shout
of all men almost for the space of two hours, crying, Great is Diana of the
Ephesians.
|
29. Luke setteth down in this place the nature
of the people, as if it were depainted in a table.
F1251
Like as if a thousand houses should be set on fire at a sudden, so all the city
was on an uproar in one moment; and when such a tempest is once raised, it is
not easily stayed. And forasmuch as the servants of Christ cannot avoid this
mischief, they must be armed with invincible constancy, that they may boldly
suffer the tumults raised among the people, and that they may not be troubled as
with some new and strange matter, when they see that the people is unquiet. So
Paul himself doth elsewhere triumph that he went valiantly through the midst of
sedition
(<470605>2
Corinthians 6:5). Nevertheless, the Lord doth uphold the ministers of his word
with an excellent comfort, when as they be tossed amidst diverse storms and
garboils, and with excellent boldness doth he establish them, when he doth
testify that he holdeth the helm of his Church; and not that only, but that he
is the governor and moderator of all tumults and storms, so that he can stay the
same so soon as it seemeth good to him. Therefore, let us know that we must sail
as it were in a tempestuous sea; yet that we must suffer this infamy, as if we
ourselves were the procurers of trouble?
F1252
neither may anything lead us away from the right course of our duty. So that in
sailing we shall be sore troubled; yet will not the Lord suffer us to suffer
shipwreck. Furthermore, we see that though sedition be confused, yet doth the
people always take the worse part; as the men of Ephesus do now catch Gains and
Aristarchus, and they drive back Alexander with their furious outcries. Whence
cometh this, save only because Satan doth reign in their hearts, so that they
rather favor an evil cause? There is also another reason, because a prejudice
conceived upon a false report doth possess their minds, so that they cannot
abide to sift the cause any farther.
30.
And when Paul would. We may see that
Paul’s constancy was coupled with modesty. When as he might well have kept
himself out of sight, of his own accord was he prepared to put himself in
hazard. And yet he doth not refuse to follow their counsel, who knew the state
of matters better than he. If he had not been kept back, that which he
determined to do could not have been imputed to rashness. There was no sedition
raised through his fault. Why should he not venture his life, especially seeing
that he did not despair of better success? But when the brethren, and such
friends as were more skillful, dissuade him, his modesty is worthy to be
commended, in that he doth not stand stoutly in his purpose.
33.
They drew out Alexander. It is to be
thought that the Jews did not send forth this Alexander to plead the common
cause of the nation, but that they were desirous to bring him before the people
that he might be murdered. Nevertheless, the name Jew made him to be so hated,
that they did outrageously refuse whatsoever he was about to speak in the matter
and cause; yea, he did hardly escape with his life in such an uproar. Moreover,
it is uncertain whether this be that Alexander of whom Paul maketh mention
elsewhere,
(<540120>1
Timothy 1:20; and
<550414>2
Timothy 4:14) yet the conjecture seemeth to me allowable. But and if we believe
that it is he, let us learn by this fearful example to walk circumspectly, lest
Satan carry us away into like falling away [defection]. For we see that he who
was at the point to suffer martyrdom, became a treacherous and wicked revolt
[apostate].
34.
Great is Diana of the Ephesians. This
was a clamorous confession, but without any soundness; neither did it proceed
from the faith of the heart. For whence came that great divinity of Diana
whereof they spake, save only because like mad men they furiously defend that
error which they had once received? It fareth otherwise with true godliness,
that we believe with the heart unto righteousness, and then doth the confession
of the mouth follow to salvation. Therein doth the distemperature and mad
stubbornness of all mad men and brain-sick fools differ from the constancy and
zeal of the martyrs. And yet, notwithstanding, our sluggishness is shameful if
we be not as ready and stout in the confession of a sure faith as are they in
their filthy error. For we see what the Spirit of God prescribeth unto us by the
mouth of David,
“I
believed, and therefore will I speak,”
(<19B610>Psalm
116:10).
|
ACTS
19:35-40
|
|
35. And when the town-clerk had pacified the
multitude, he said, Ye men of Ephesus, what man is he that knoweth not the city
of the Ephesians is a worshipper of the great goddess Diana, and of the image
that came down from Jupiter? 36. And seeing these things are out of
question, you must be quiet, and do nothing rashly. 37. For ye have
brought men which are neither church-robbers, nor yet blasphemers of your
goddess. 38. But and if Demetrius and the craftsmen that are with him
have a matter against any man, there be open assemblies, and there be deputies:
let them accuse one another. 39. But and if there be any other matter in
question, it shall be decided in a lawful assembly. 40. For it is to be
doubted
F1253
lest we be accused of this day’s sedition, seeing there is no cause
whereby we may give a reason of this concourse. And when he had thus spoken, he
let the assembly depart.
|
35. Luke showeth in this place that the tumult
was so appeased, that yet, notwithstanding, superstition prevailed with the mad
people, and the truth of God was not heard. For the town-clerk, as politic men
use to do, counteth it sufficient for him if he can by any means appease the
outrageous multitude. Nevertheless, the cause itself is oppressed. He saw
undoubtedly Demetrius’ malice, and how he had troubled the city, abusing
the pretense of religion for his own private gain; but he toucheth not that
wound which he knew to be unknown to the unskillful. Nevertheless, to the end he
may stay the uproar and contention, he extolleth the reigned power of Diana, and
maintaineth her superstitious worship. If Paul had been in the common place
F1254
at that time, he would rather have suffered death an hundred times than have
suffered himself to be delivered from danger paying so dear for it. For though
the town-clerk had not been by him commanded to speak thus, yet it should have
been treacherous dissimulation in a public witness and preacher of heavenly
doctrine. The scribe affirmeth that the image which the Ephesians did worship
came down from heaven, and that Paul and his companions spake no blasphemy
against their goddess. Could he have holden his peace, but he must needs by his
silence have allowed his false excuse? And this had been to shake hands with
idolatry. Therefore, it was not without cause that Luke said before that Paul
was kept back by the brethren, and not suffered to enter into the common place
[theater].
37.
Men which are neither
church-robbers. He doth both truly and
well deny that they be church-robbers; but he doth shortly after falsely define
the kind of church-robbery to speak blasphemously against Diana. For seeing that
all superstition is profane and polluted, it followeth that those be
sacrilegious persons who translate the honor which is due to God alone unto
idols. But the wisdom of the town-clerk, and that carnal, is here commended, and
not his godliness. For he had respect unto this alone to extinguish the heat of
the uproar; and therefore doth he at length conclude, if Demetrius have any
private matter, there be judgment-seats and magistrates. And that public affairs
must be handled in a lawful, and not in a disordered assembly — in an
assembly gathered by the commandment of the magistrates, and not in a concourse
which is without consideration, run together through the motion of one man, and
to satisfy his appetite.
F1255
He calleth them deputies,
F1256
in the plural number, not that Asia had more than one, but because legates did
sometimes keep courts in the place of the deputies. Also, he appeaseth them by
putting them in fear, because the deputy had occasion offered to punish and fine
the city sore.
F1257
CHAPTER 20
|
ACTS
20:1-6
|
|
1. And after the tumult was ceased, when Paul
had called unto him the disciples, and had embraced them, he took his journey
that he might go into Macedonia. 2. And when he had walked through those
parts, and had with much speech exhorted them, he came into Greece. 3.
And when he had spent three months there, when the Jews laid in wait for him as
he was about to loose into Syria, he purposed to return through Macedonia.
4. And there accompanied him into Asia Sopater of Berea; and of the
Thessalonians, Aristarebus and Secundus; and Gains of Derbe, and Timotheus; and
of Asia, Tychicus and Trophimus. 5. When these were gone before, they
stayed for us at Troas. 6. And we sailed away after the day of sweet
[unleavened] bread from Philippi, and came to them to Troas within five days,
where we stayed seven days.
|
1. Luke declareth in this chapter how Paul,
loosing from Asia, did again cross the seas to go to Jerusalem. And though
whatsoever is written in this narration be worthy of most diligent meditation
and marking, yet doth it need no long exposition. It appeareth that the Church
was preserved in safety by the wonderful power of God amidst those troublesome
tumults. The church of Ephesus was as yet slender and weak: the faithful having
had experience of a sudden motion [commotion] once, might for just causes fear,
lest like storms should ever now and then arise. We need not doubt that Paul did
with much ado depart from them; yet because greater necessity doth draw him unto
another place, he is enforced to leave his sons who were lately begotten, and
had as yet scarce escaped shipwreck in the midst of the raging sea. As for them,
though they be very loath to forego Paul, yet, lest they do injury to other
churches, they do not keep him back nor stay him. So that we see that they were
not wedded to themselves, but that they were careful for the kingdom of Christ,
that they might provide as well for their brethren as for themselves. We must
diligently note these examples, that one of us may study to help another in this
miserable dispersing; but if it so fall out at any time that we be bereft of
profitable helps, let us not doubt nor waver, knowing that God doth hold the
helm of our ship. And we must also note this, that Paul doth not depart until he
have saluted the brethren, but doth rather strengthen them at his departure. As
Luke saith straightway of the Macedonians, that Paul exhorted them with many
words, that is, not overfields,
F1258
as if it were sufficient to put them only in mind of their duty; but as he
commandeth elsewhere that others should do, he urged importunately, and beat in
[inculcated] thoroughly things which were needful to be known, that they might
never be forgotten
(<550402>2
Timothy 4:2).
3.
Because the Jews laid wait for him. The
Lord did exercise his servant so diversely and continually that he set before us
in him an example of most excellent constancy. It is not sufficient for him to
be wearied with the labor and trouble of a long and wearisome journey, unless he
be also brought in danger of his life by those which lay in wait for him. Let
all the servants of Christ set this mirror before their eyes, that they may
never faint through the wearisomeness of straits. Notwithstanding, when Paul
doth journey another way that he may avoid their laying in wait, he showeth that
we must have regard of our life so far forth that we throw not ourselves
headlong into the midst of dangers. And those who accompany him give no small
testimony of their godliness; and we see how precious his life was to the
faithful, when as a great many being chosen out of diverse countries to be his
companions, do for his sake take a hard and sharp journey not without great
charges. Luke saith that Paul tarried at Philippos so long as the days of
unleavened bread did last, because he had at that time better opportunity
offered to teach. And forasmuch as it was unknown as yet that the law was
disannulled, it stood him upon to beware, lest by neglecting the feast-day he
should be thought among the rude to be a contemner of God. Though, for mine own
part, I think that he sought principally opportunity to teach, because the Jews
were then more attentive to learn.
|
ACTS
20:7-13
|
|
7. And upon one day of the Sabbaths, when the
disciples were come together to break bread, Paul disputed with them, being
about to take his journey on the morrow; and he prolonged his speech until
midnight. 8. And there were many lights in an upper chamber, where they
were gathered together. 9. And a certain young man named Eutychus,
sitting in a window, being fallen into a deep sleep, as Paul disputed long time,
being more overcome with sleep, he fell down from the third loft downward, and
was taken up dead. 10. And when Paul came down, he fell upon him, and
embracing him, said, Be not ye troubled, for his soul is in him. 11. And
when he was gone up, and had broken bread, and had, having had long conference
until it was day, he departed. 12. And they brought the boy alive, and
were not a little comforted. 13. But when he had taken ship, we loosed to
Assos, thence to receive Paul, for so had he appointed, being about to go by
land;
|
7.
And in one day. Either doth he mean the
first day of the week, which was next after the Sabbath, or else some certain
Sabbath. Which latter thing may seem to me more probable; for this cause,
because that day was more fit for all assembly, according to custom. But seeing
it is no new matter for the Evangelists to put one instead of the first,
according to the custom of the Hebrew tongue,
(<402801>Matthew
28:1;
<422401>Luke
24:1;
<432001>John
20:1) it shall very well agree, that on the morrow after the Sabbath they came
together. Furthermore, it were too cold to expound this of any day. For to what
end is there mentioned of the Sabbath, save only that he may note the
opportunity and choice of the time? Also, it is a likely matter that Paul waited
for the Sabbath, that the day before his departure he might the more easily
gather all the disciples into one place. And the zeal of them all is worth the
noting, in that it was no trouble to Paul to teach until midnight, though he
were ready to take his journey, neither were the rest weary of learning. For he
had no other cause to continue his speech so long, save only the desire and
attentiveness of his auditory.
To break
bread. Though breaking of bread doth
sometimes signify among the Hebrews a domestical banquet, yet do I expound the
same of the Holy Supper in this place, being moved with two reasons. For seeing
we may easily gather by that which followeth that there was no small multitude
gathered together there, it is unlikely that there could any supper be prepared
in a private house. Again, Luke will afterward declare that Paul took bread not
at supper time, but after midnight. Hereunto is added that, that he saith not
that he took meat that he might eat, but that he might only taste. Therefore, I
think thus, that they had appointed a solemn day for the celebrating of the Holy
Supper of the Lord among themselves, which might be commodious for them all. And
to the end Paul might remedy after a sort the silence of longer absence, he
continueth his speech longer than he did commonly use to do. That which I spake
of the great number of men is gathered thence, because there were many lights in
the upper chamber, which was not done for any pomp or ostentation, but only for
necessity’s sake. For when there is no need, it is ambition and vanity
which maketh men bestow cost. Furthermore, it was meet that all the whole place
should shine with lights, lest that holy company might be suspected of some
wickedness or dishonesty. Add also another conjecture, if the chamber had been
empty, those which were present would not have suffered Eutychus to sit upon a
window. For it had been filthy licentiousness in despising
F1259
the heavenly doctrine to depart aside into a window, seeing there was room
enough elsewhere.
9.
When he was fallen into a deep sleep. I
see no cause why some interpreters should so sore and sharply condemn the
drowsiness of the young man, that they should say that he was punished for his
sluggishness by death. For what marvel is it, if, seeing the night was so far
spent, having striven so long with sleep, he yielded at length? And whereas,
against his will, and otherwise than he hoped for, he was taken and overcome
with deep sleep, we may guess by this that he did not settle himself to sleep.
To seek out a fit place wherein to sleep had been a sign of sluggishness, but to
be overcome with sleep, sitting at a window, what other thing is it but without
fault to yield to nature?
F1260
As if a man should faint through hunger or too much wearisomeness. Those who
being drowned in earthly cares come unto the word loathsomely; those who being
full of meat and wine are thereby brought on [to] sleep; those who are vigilant
enough in other matters, but hear the word as though they did not pass [care]
for it, shall be justly condemned for drowsiness; but Luke doth in plain words
acquit Eutychus, when he saith that he fell down, being overcome with deep sleep
after midnight.
Moreover, the Lord meant not only by the sleep, but
also by the death of this young man to awake and stir up the faith of his, that
they might more joyfully receive Paul’s doctrine, and might keep it deeply
rooted in their minds. It was, indeed, at the first no small temptation,
but such as might have shaken even a most constant man full sore; for who would
have thought that Christ had been chief governor in that company wherein a
miserable man through a fall became dead? Who would not rather have thought this
to be a sign of God’s curse? But the Lord, by applying a remedy, doth
forthwith rid the minds of his of all perturbation.
10.
He lay down upon
him. We know that the apostles, in
working miracles, did sometimes use certain external rites, whereby they might
give the glory to God, the author. And now, whereas Paul doth stretch himself
upon the young man, I think it was done to no other end, save only that he might
more easily stir up himself unto prayer. It is all one as if he should mix
himself with the dead man,
F1261
And, peradventure, this was done for the imitation of Elisha, of whom the sacred
history doth report the same thing
(<120434>2
Kings 4:34). Yet the vehemency of his affection did more move him than the
emulation of the prophet. For that stretching of himself upon him doth more
provoke him to crave his life with all his heart at the hands of the Lord. So
when he embraceth the body of the dead man, by this gesture he declared that he
offered it to God to be quickened, and out of the text we may gather that he did
not depart from embracing it until he knew that the life was restored
again.
Be ye not
troubled. We must note that Paul took
great care principally for this cause, lest that sorrowful event should shake
the faith of the godly, and should trouble their minds. Nevertheless, the Lord
did, as it were, seal up and establish
F1262
that last sermon which Paul made at Troas. When he saith that his soul is in
him, he doth not deny that he was dead, because by this means he should
extinguish the glory of the miracle; but the meaning of these words is, that his
life was restored through the grace of God. I do not restrain that which
followeth, to wit, that they were greatly comforted through the joy which they
had by reason of the young man which was restored to life; but I do also
comprehend the confirmation of faith, seeing God gave them such an excellent
testimony of his love.
13.
When we had taken
ship. It is uncertain why Paul did
choose rather to go by land, whether it were because sailing might be to him
troublesome, or that as he did pass by he might visit the brethren. I think that
he did then eschew the sea for his health’s sake. And his courtesy is
greatly to be commended, in that he spared his companions. For to what end did
he suffer them to depart, save only that he might ease them of the trouble? So
that we see that they did strive among themselves in courtesy and good turns.
They were ready and willing to do their duty; but Paul was so far from requiring
things straitly
F1263
at their hands, that of his own accord and courtesy he did remit those duties
which they were ready to do; yea, setting aside his own commodity, he commanded
them to do that which was for their comfort. It is well known that the city
Assos is by the describers of countries
F1264
attributed to Troas. The same, as Pliny doth witness, was called Appollonia.
They say that it was a free city of the AEtolians.
|
ACTS
20:14-21
|
|
14. And when we were come together at Assos,
having received him we came to him. 15. And sailing thence the day
following we came over against Chios; and on the morrow we arrived at Samos, and
having tarried at Trogyllum, we came to Miletus. 16. For Paul purposed to
sail beyond Ephesus, lest he should spend the time in Asia: for he made haste if
it were possible for him to keep the day of Pentecost at Jerusalem. 17.
And having sent messengers from Miletus to Ephesus, he called the elders of the
church. 18. Who when they were come to him, he said unto them, Ye know
from the first day wherein I entered into Asia, how 1 have been with you at all
seasons, 19. Serving the Lord with all humility of mind, and with many
tears, and temptations, which happened to me by the laying in wait of the Jews;
20. So that I have kept nothing back which might be for your profit, but
did show to you and teach you publicly and through every house, 21.
Testifying both to the Jews and Grecians the repentance which is towards God,
and the faith which is toward our Lord Jesus Christ.
|
16.
For Paul
purposed. It is not to be doubted but
that he had great and weighty causes to make haste; not that he made so great
account of the day, but because strangers did then use to come together to
Jerusalem out of all quarters. Forasmuch as he did hope that he might do some
good in such a great assembly, he would not foreslow [neglect] the opportunity.
Therefore, let us know that the worship of the law
F1265
was not the cause that he made so great haste, but he set before his eyes the
edifying of the Church; partly that he might show to the faithful that the
kingdom of Christ was enlarged, partly that if there were any as yet strangers
from Christ, he might gain them; partly that he might stop the mouths of the
wicked.
F1266
Notwithstanding, we must note, that he did, in the mean season, provide for
other churches. For, in sending for the elders of Ephesus to Miletus, he showeth
that he did not neglect Asia. And whereas they come together when they be
called, it is not only a token of concord, but also of modesty; for they were
many; yet doth it not irk them to obey one apostle of Christ, whom they knew to
be endued with singular gifts. Moreover, it appeareth more plainly by the text,
[context] that those are called elders, not which were grey-headed, but such as
were rulers of the Church. And it is an usual thing almost in all tongues, that
those be called elders and fathers who are appointed to govern others, though
their age be not always accordingly.
18.
Ye
know. Paul, in this sermon, standeth
principally upon this, that lie may exhort those pastors of Ephesus,
F1267
by his own example, to do their duty faithfully. For that is the true kind of
censure, and by this means is authority purchased to doctrine, when the teacher
prescribeth nothing
F1268
which he himself hath not done indeed before. And it was no unseemly thing for
Paul to speak of his virtues. There is nothing less tolerable in the servants of
Christ than ambition and vanity; but forasmuch as all men knew full well what
modesty and humility was in the holy man, he needed not to fear lest he should
incur the suspicion of vain boasting; especially, seeing that benign information
by necessity, he did declare his faithfulness and diligence, that others might
take example thereby. He doth, indeed, greatly extol his labors, patience,
fortitude, and other virtues, but to what end? Surely not that he may purchase
commendation at the hands of his auditory, but that his holy exhortation may
pierce more deeply, and may stick fast in their minds. He did also shoot at
another mark, that his integrity and uprightness in dealing might serve
afterward to commend his doctrine. And he citeth eye-witnesses, lest he seem to
speak of things unknown. I call those witnesses who did not only know all
things, but had also a judgment which was pure, and corrupt with no
affections.
19.
Serving the Lord. He reckoneth up first
not only in what straits he was, but most of all his humility, coupled with
contempt of the world, and rebukes, and other afflictions; as if he should
say, that he was not honorably received or with commendation; but he was
conversant among them under the contemptible form of the cross. And this is no
small trial,
F1269
when we faint not, though we see ourselves trodden under foot by the intolerable
pride of the world.
Notwithstanding, we must note everything more
distinctly. To serve the Lord is taken in this place, not for to worship God in
holiness and righteousness, which is common to all the godly; but it doth
signify to execute a public function. Therefore, Paul doth not speak of [as]
some one private man, but as one made a minister of the Church. And so he doth
testify, that he fulfilled the apostleship to him committed with humility and
modesty; both because, knowing his own infirmity, he did mistrust himself; and
also, because, considering the excellency of his calling, he counted himself
very unmeet;
F1270
and, lastly, because he did willingly submit himself to bear the reproach of the
cross. For this humility is set both against vain confidence, and also
haughtiness. Secondly, he toucheth
F1271
his tears, which strifes, diverse assaults of Satan, the rage of wicked men, the
inward diseases of the Church, and offenses, had made him shed; at length, he
addeth, that he led a fearful life,
F1272
amidst the layings in wait of the Jews; and he confesseth that he was tempted
therewith, as he was not hardened, though he did not faint. For he is not
ashamed to confess his infirmity.
His drift is, that those to whom he speaketh may not
faint, through like tribulations; and that, being void of all ambition, they may
do their duty carefully and reverently; and that they may not only with a
patient mind suffer themselves to be despised of men, but that they may be cast
down in themselves. Because, that man can never be rightly framed to obey Christ
whose looks are lofty, and whose heart is proud. And (as men cannot long bear a
show of virtue) to the end it may appear manifestly, that he behaved himself
sincerely and from his heart, he maketh mention of his constancy which lasted
three years, wherein he had still kept one course. Ye know (saith he) how I have
behaved myself since the first day until this time. To conclude, this is the
true trial of the servants of Christ, not to be changed as the times change; but
to continue like to themselves, and always to keep a straight
course.
20.
I have kept back nothing. He commendeth
his faithfulness and diligence in teaching in three respects, that he instructed
his scholars thoroughly and perfectly, so that he omitted nothing which might
make for their salvation; that being not content with general preaching, he did
also endeavor to do every man good. Thirdly, he reciteth a brief sum of all his
whole doctrine, that he exhorted them unto faith in Christ and repentance. Now,
forasmuch as he depainteth out unto us a pattern of a faithful and good teacher,
whosoever they be who are desirous to prove their industry to the Lord, they
must set before their eyes the edifying of the Church, as he commandeth
Timotheus in another place, to consider what things be profitable, that he may
be instant in delivering those things
(<540407>1
Timothy 4:7, 8). And surely the Scripture (according to whose rule all manner of
teaching must be examined, yea, which is the only method of teaching aright)
doth not contain profound
F1273
speculations, to delight men when they have nothing else to do;
F1274
but as the same Paul doth testify, it is all profitable to make the man of God
perfect.
But Paul prescribeth such a desire to edify, that the
pastor must omit nothing, so much as in him lieth, which is profitable to be
known. For they be bad masters who do so keep their scholars in the first
principles, that they do never come unto the knowledge of the truth
(<550307>2
Timothy 3:7). And surely the Lord doth not teach us in his word only to [by]
halves, (as they say) but he delivereth perfect wisdom, and such as is in all
points absolute. Whereby it appeareth how impudently those men boast themselves
to be ministers of the word, who do not only cloak and foster the ignorance of
the people with their silence, but do also wink at gross errors and wicked
superstitions; as at this day in Papistry, many send out some sparks of sound
doctrine, but they
F1275
dare not drive away the darkness of ignorance, and whereas the wicked fear of
the flesh doth hinder them, they pretend that the people is not capable of sound
F1276
doctrine.
Indeed, I confess that all things cannot be taught at
one time, and that we must imitate Paul’s wisdom, who did apply himself
unto the capacity of the ignorant. But what moderation is this when they suffer
the blind to fall into the ditch, when they leave miserable souls under the
tyranny of antichrist, and whereas they see idolatry rage, the worship of God
corrupt, his law broken, and, finally, all holy things profaned, they do either
with silence pass over such filthy confusion, or else they show it underhand,
sparingly and obscurely, like men that be afraid? Therefore, we must note
Paul’s word, when as he saith that he kept back nothing, but did show
whatsoever things were profitable for the people; for by this we gather that the
pure and free
F1277
profession of sound doctrine is required at the hands of the servants of Christ,
wherein there must be no boughts nor crooks, and that nothing is more unseemly
in them than oblique insinuations, and such as are inwrapped in crafty
dissimulation.
Publicly, and throughout every
house. This is the second point, that he
did not only teach all men in the congregation, but also every one privately, as
every man’s necessity did require. For Christ hath not appointed pastors
upon this condition, that they may only teach the Church in general in the open
pulpit; but that they may take charge of every particular sheep, that they may
bring back to the sheepfold those which wander and go astray, that they may
strengthen those which are discouraged and weak, that they may cure the sick,
that they may lift up and set on foot the feeble,
F1278
(<263404>Ezekiel
34:4) for common doctrine will oftentimes wax cold, unless it be holpen with
private admonitions.
Wherefore, the negligence of those men is
inexcusable, who, having made one sermon, as if they had done their task, live
all the rest of their time idly; as if their voice were shut up within the
church walls, seeing that so soon as they be departed, thence they be dumb.
Also, disciples and scholars are taught, that if they will be numbered in
Christ’s flock, they must give place to their pastors, so often as they
come unto them; and that they must not refuse private admonitions. For they be
rather bears than sheep, who do not vouchsafe to hear the voice of their pastor,
unless he be in the pulpit; and cannot abide to be admonished and reproved at
home, yea, do furiously refuse
F1279
that necessary duty.
21.
Testifying both to
Jews. Descending now unto the third
point, he setteth down the sum of this doctrine in a few words, to wit, that he
exhorted all men unto faith and repentance, as it was said before, that the
gospel consisteth upon [of] these two points only. Whence we do also gather
wherein the true edifying of the Church doth properly consist, the care and
burden whereof doth lie upon the pastor’s shoulders, and whereunto we must
apply all our study, if we be desirous to profit profitably in God’s
school. We have already said that the word of God is profaned, when the readers
of the same do occupy themselves in frivolous questions. But to the end we may
not read the same wanderingly, we must note and aim at this double mark which
the apostle setteth before us. For whosoever he be that turneth unto any other
thing, in taking great pains, he shall do nothing else but walk in a circuit. By
the word
testify he expresseth great vehemency,
as if he should have said that by testifying he did commend, that the excuse of
ignorance might not remain. For he alludeth unto the custom used in courts,
where testifying is used to take away all doubt. As men are not only to be
taught, but also to be constrained to embrace salvation in Christ, and to addict
themselves to God, to lead a new life. And though he affirm that he was wanting
to none, yet doth he place the Jews in the first place; because, as the Lord
hath preferred them in the degree of honor before the Gentiles, so it was meet
that Christ and his grace should be offered them until they should quite fall
away.
Repentance toward
God. We must first note the distinction
of faith and repentance, which some do falsely and unskillfully confound,
saying, that repentance is a part of faith. I grant, indeed, that they cannot be
separate; because God doth illuminate no man with the Spirit of faith whom he
doth not also regenerate unto newness of life. Yet they must needs be
distinguished, as Paul doth in this place. For repentance is a turning unto God,
when we frame ourselves and all our life to obey him; but faith is a receiving
of the grace offered us in Christ. For all religion tendeth to this end, that,
embracing holiness and righteousness, we serve the Lord purely, also that we
seek no part of our salvation anywhere else save only at his hands, and that we
seek salvation in Christ alone. Therefore, the doctrine of repentance containeth
a rule of good life; it requireth the denial of ourselves, the mortifying of our
flesh, and meditating upon the heavenly life. But because we be all naturally
corrupt, strangers from righteousness, and turned away from God himself. Again,
because we fly from God, because we know that he is displeased with us, the
means, as well to obtain free reconciliation as newness of life, must be set
before us.
Therefore, unless faith be added, it is in vain to
speak of repentance; yea, those teachers of repentance who, neglecting faith,
stand only upon the framing of life, and precepts of good works, differ nothing,
or very little from profane philosophers. They teach how men must live; but,
forasmuch as they leave men in their nature, there can no bettering be hoped for
thence, until they invite those who are lost unto hope of salvation; until they
quicken the dead, promising forgiveness of sins; until they show that God doth,
by his free adoption, take those for his children who were before bond-slaves of
Satan; until they teach that the Spirit of regeneration must be begged at the
hands of the heavenly Father, that we must draw godliness, righteousness, and
goodness, from him who is the fountain of all good things. And hereupon
followeth calling upon God, which is the chiefest thing in the worship of
God.
We see now how that repentance and faith are so
linked together that they cannot be separate. For it is faith which reconcileth
God to us, not only that he may be favorable unto us, by acquitting us of the
guiltiness of death, by not imputing to us our sins, but also that by purging
the filthiness of our flesh by his Spirit, he may fashion us again after his own
image. He doth not, therefore, name repentance in the former place, as if it did
wholly go before faith, forasmuch as a part thereof proceedeth from faith, and
is an effect thereof; but because the beginning of repentance is a preparation
unto faith. I call the displeasing of ourselves the beginning, which doth
enforce us, after we be thoroughly touched with the fear of the wrath of God, to
seek some remedy.
Faith toward
Christ. It is not without cause that the
Scripture doth everywhere make Christ the mark whereat our faith must aim, and
as they say commonly, set him before us as the object. For the majesty of God is
of itself higher than that men can climb thereunto. Therefore, unless Christ
come between, all our senses do vanish away in seeking God. Again, inasmuch as
he is the Judge of the world, it must needs be that the beholding of him without
Christ shall make us afraid.
F1280
But God doth not only represent himself unto us in Christ’s image, but
also refresh us with his Fatherly favor, and by all means restore us to life.
For there is no part of our salvation which may not be found in Christ. By the
sacrifice of his death he hath purged our sins; he hath suffered the punishment
that he might acquit us; he hath made us clean by his blood; by his obedience he
hath appeased his Father’s wrath; by his resurrection he hath purchased
righteousness for us. No marvel, therefore, if we said, that faith must be fixed
F1281
in the beholding of Christ.
|
ACTS
20:22-27
|
|
22. And, behold, I go now bound in the spirit
to Jerusalem, not knowing what things shall befall me there: 23. Save
only that the Holy Ghost doth witness throughout every city, saying that bonds
and afflictions are prepared for me. 24. But I care not, neither is my
life dear to me, that I may finish my course with joy, and the ministry which I
have received of the Lord Jesus, to testify the gospel of the grace of God.
25. And now, behold, I know that after this ye shall not see my face, all
you through whom I have gone preaching the kingdom of God. 26. Wherefore
I take you to record this day, that I am clean from the blood of all men.
27. For I have kept nothing back, but have showed you all the counsel of
God.
|
22.
And,
behold. He declareth now more fully to
what end he intreated of his upright dealing; to wit, because they should never
see him any more. And it was very expedient that the pattern which was set
before them by God of them to be followed should be always before their eyes,
and that they should remember him when he was dead. For we know how readily men
degenerate from pure institution. But though he deny that he doth know what
shall befall him at Jerusalem, yet because he was taught by many prophecies that
bonds were prepared for him there, as if he were now ready to die, he cutteth
off shortly after the hope of his return. And yet for all this he is not
contrary to himself. He speaketh doubtfully at the first of set purpose, that he
may soften that which was about to be more (hard and) bitter; and yet he doth
truly affirm, that he knew not as yet the ends and events of things, because he
had no certain and special revelation touching the whole
process.
Bound in the
spirit. Some expound this that he was
bound to the churches, who had committed to him this function to carry alms.
Notwithstanding, I do rather think that hereby is meant the inward force and
motion of the Spirit, not as though he were so inspired,
F1282
that he was out of his wit, but because being certified of the will of God, he
did meekly
F1283
follow the direction and instinct of the Spirit, even of his own accord.
Therefore, this speech importeth as much as if he should have said, I cannot
otherwise do, unless I would be stubborn and rebellious against God, who doth as
it were draw me thither, being bound by his Spirit. For to the end he may excuse
himself of rashness, he saith that the Spirit is the author and guide of his
journey. But would to God those brain-sick men, who boast that the Spirit doth
incite to them those things which proceed from their own fantasy, did know the
Spirit as familiarly as did Paul, who doth, notwithstanding, not say that all
his motions and instigations
F1284
are of the Spirit, but declareth that that fell out in one thing as a singular
thing. For men do oftentimes foolishly and unadvisedly take in hand those things
which they put in practice afterward stoutly, because they be ashamed of
lightness and instability. And he doth not only mean that he took in hand his
journey for a good cause, which the Spirit of God showeth him, but that it is
altogether necessary for him, because it is wickedness to resist. Furthermore,
let us learn, by the example of the holy man, not to kick against the Spirit of
the Lord, but obediently to give over ourselves by him to be governed, that he
may rule us at his pleasure after we be as it were bound to him.
F1285
For if the reprobate, who are the bond-slaves of Satan, be carried not only
willingly, but also greedily, through his motion,
F1286
how much more ought this voluntary bondage or service to be in the children of
God?
23.
But that the Holy Ghost. I do not
understand this of secret oracles, but of those foretellings which he heard
everywhere of the prophets. And this speech hath greater dignity to set forth
the prophecies, than if the men themselves which spake were called and cited to
be witnesses. For by this means the word of God hath his [its] authority, when
we confess that the Spirit of God is the author thereof, though the ministers be
men. Now, forasmuch as the same Spirit, which foretelleth Paul of bonds and
tribulations, doth also hold him fast bound that he cannot refuse to submit
himself unto him, by this we learn, that what dangers soever hang over our
heads, we are not thereby acquitted, but that we must obey the commandments of
God, and follow his calling. In vain, therefore, do those men flatter
themselves, who will do good so long as they be free from molestation, and may
make discommodities, damages, and dangers of death, sufficient
excuses.
24.
I care
not. All the godly must be so framed in
their minds, and chiefly the ministers of the Word, that, setting all things
apart, they make haste to obey God. The life is, indeed, a more excellent gift
than that it ought to be neglected; to wit, seeing we be therein created after
the image of God, to the end we may think upon that blessed immortality which is
laid up for us in heaven, in which the Lord doth now by diverse testimonies and
tokens show himself to be our Father.
But because it is ordained to be unto us as a race,
we must always hasten unto the mark, and overcome all hindrances, lest any thing
hinder or stay us in our course, For it is a filthy thing for us to be so holden
with a blind desire to live, that we lose the causes of life for life itself;
and this do the words of Paul express. For he doth not simply set light by his
life; but he doth forget the respect thereof, that he may finish his course;
that he may fulfill the ministry which he hath received of Christ, as if he
should say that he is not desirous to live, save only that he may satisfy the
calling of God; and that, therefore, it shall be no grief to him to lose his
life, so that he may come by death unto the goal of the function prescribed to
him by God.
And we must note that which he saith,
with
joy, for his meaning is, that this is
taken from the faithful by no sorrow or grief, but that they both. live and die
to the Lord. For the joy of a good conscience is more deeply and surely laid up,
than that it can be taken away by any external trouble, or any sorrow of the
flesh; it triumpheth more joyfully than that it can be oppressed. Also, we must
note the definition of his course; to wit, that it is the ministry received of
the Lord. Paul doth indeed speak of himself; yet, by his own example, he
teacheth that all those go astray who have not God to be the governor of their
course. Whereupon it followeth that his calling is unto every one of us a rule
of good life. Neither can we be otherwise persuaded that the Lord alloweth that
which we do, unless our life be framed and ordered according to his will, which
certainly is required, especially in the ministers of the word, that they take
nothing in hand unless they have Christ for their author. Neither is it to be
doubted but that Paul, in giving his apostleship this mark, (as he useth to do
very often) doth confirm the credit thereof. He calleth it the gospel of the
grace of God, of the effect or end, notwithstanding this is a title of rare
commendation, that, by the gospel, salvation and the grace of God are brought
unto us. For it is very expedient for us to know that God is found there to be
merciful and favorable.
25.
And, behold, now I know. He doth now
utter that plainly which he had insinuated covertly. And we said that he did put
them out of hope of his return, to the end he might more deeply imprint in their
minds his exhortations. For we know what great force the words and speeches of
men have which are uttered at their departure or death. Also, he would have them
beware by this forewarning, that they do not depend upon his presence, and so
their faith should faint through wearisomeness. The doctrine of the gospel is
called the kingdom of God now again, which doth begin the kingdom of God in this
world, by renewing men after the image of God, until it be made perfect at
length in the last resurrection,
26.
Wherefore I take you to
record. It is all one as if he had said,
I call you to witness, or I call you to bear witness before God and his angels.
And this doth he not so much for his own cause, as that he may prescribe unto
them their duty with greater authority. Furthermore, this place containeth a
brief sum of teaching rightly and well, and it exhorteth the teachers
themselves, vehemently and sharply, that they be diligent in their function.
What order must pastors then keep in teaching? First, let them not esteem at
their pleasure what is profitable to be uttered and what to be omitted; but let
them leave that to God alone to be ordered at his pleasure. So shall it come to
pass that the inventions of men shall have none entrance into the Church of God.
Again, mortal man shall not be so bold as to mangle the Scripture and to pull it
in pieces, that he may diminish
F1287
this or that at his pleasure, that he may obscure something and suppress many
things; but shall deliver whatsoever is revealed in the Scripture, though wisely
and seasonably for the edifying of the people, yet plainly and without guile, as
becometh a faithful and true interpreter of God. I said that wisdom must be
used, because we must always have respect unto profit, so there be no subtilty
used, wherein many take too great delight, when as they turn and wrest the word
of God unto their methods, and forge to us a certain kind of philosophy mixed of
the gospel and their own inventions; namely, because this mixture is more
delectable. Thence have we free will, thence the deserts of works, thence the
denial of the providence and free election of God. And that which we said even
now is to be noted, that the counsel of God, whereof Paul maketh mention, is
included in his word, and that it is to he sought nowhere else.
For many things are kept from us in this life, the
perfect and full manifestation whereof is deferred until that day, wherein we
shall see God as he is, with new eyes, face to face
(<461312>1
Corinthians 13:12). Therefore, those do set forth the will of God who interpret
the Scriptures faithfully, and out of them instruct the people in the faith, in
the fear of God, and in all exercises of godliness. And, as we said of late,
that those are condemned by this sentence, who, disputing philosophically, lest
they should teach anything which is removed from the common sense of men, and
therefore odious, do corrupt with their leaven the purity of the Scripture; so,
both sharply and sore, doth Paul thunder against them, who, for fear of the
cross and persecution, do speak only doubtfully and darkly.
F1288
I am clean from the
blood. I do not doubt but that he had
respect unto the place of Ezekiel, where God denounceth that his prophet shall
be guilty of the blood of the wicked unless he exhort them unto repentance
(<260318>Ezekiel
3:18, 20). For upon this condition doth he appoint pastors over his Church, that
if anything perish through their negligence, an account may be required at their
hands; yea, that unless they show the way of salvation without guile and crooks,
the destruction of those who go astray may be imputed unto them. Those men must
needs be wonderful dull whom such a sharp threatening cannot awake. Wherefore
the epicurish impiety of the Popish clergy doth the more bewray itself, where,
though they craik and brag
F1289
of their honorable titles, yet they think no more upon giving of an account for
so many souls which perish, than if there sat no Judge in heaven, neither is
their ungodliness any whit less filthy before the whole world, in that being
given only to devour sheep,
F1290
they usurp the name of pastors. Furthermore, the Lord showeth how dear souls be
to him, seeing that he doth so sharply punish the pastor’s sluggishness
for their destruction; but we see what small account many men make of their own
salvation, for which even God himself doth vouchsafe to be
careful.
|
ACTS
20:28-32
|
|
28. Therefore, take heed to yourselves, and to
all the flock, wherein the Holy Ghost hath made you overseers, to govern the
Church of God, which he hath purchased with his blood. 29. For I know
this, that after my departure grievous wolves will enter in among you, not
sparing the flock. 30. And of your own selves shall arise men, speaking
perverse things, that they may draw disciples after them. 31. For which
cause watch ye, remembering that by the space of three years I ceased not night
and day to warn every one of you with tears. 32. And now, brethren, I
commend you to God, and to the word of his grace, who is able to build farther,
and to give you an inheritance among all those who are
sanctified.
|
28.
Take heed,
therefore. He doth now apply his speech
unto them, and by many reasons showeth that they must watch diligently, and that
he is not so careful but because necessity doth so require. The first reason is,
because they be bound to the flock over which they be set. The second, because
they were called unto this function not by mortal man, but by the Holy Ghost.
The third, because it is no small honor to govern the Church of God. The fourth,
because the Lord did declare by an evident testimony what account he doth make
of the Church, seeing that he hath redeemed it with his blood. As touching the
first, he doth not only command them to take heed to the flock, but first to
themselves. For that man will never be careful for the salvation of other men
who will neglect his own. And in vain shall that man prick forward other to live
godlily, who will himself show no desire of godliness. Yea, that man will not
take pains with his flock who forgetteth himself, seeing he is a part of the
flock. Therefore, to the end they may be careful for the flock to them
committed, Paul commandeth and warneth that every one of them keep himself in
the fear of God. For by this means it should come to pass, that every one should
be as faithful towards his flock as he ought. For we said that Paul reasoneth
from their calling, that they be bound to take pains in the Church of God,
whereof they have the government. As if he should say, that they may not do
whatsoever they like best, neither are they free after they be made pastors, but
they be bound publicly to all the flock.
The Holy Ghost hath made you
overseers. By the very word he putteth
them in mind, that they be placed, as it were, in a watch-tower, that they may
watch for the common safety of all men. But Paul standeth principally upon this,
that they were not appointed by men, but the charge of the Church was committed
unto them by God. For which cause they must be the more diligent and careful,
because they must give a straight account before that high seat of judgment. For
the more excellent the dignity of that Lord and Master whom we serve is, the
more reverence do we give him naturally, and the reverence itself doth sharpen
our study and diligence.
Moreover, though the Lord would have ministers of the
word chosen from the beginning by the voices [suffrages] of men, yet doth he
always challenge the government of the Church to himself, not only to the end we
may acknowledge him to be the only governor thereof, but also know that the
incomparable treasure of salvation doth come from him alone. For he is robbed of
his glory if we think that the gospel is brought unto us, either by chance or by
the will of men, or their industry. But this doth Paul attribute peculiarly to
the Spirit, by whom God doth govern his Church, and who is to every man a secret
witness of his calling in his own conscience.
Concerning the
word
overseer or bishop, we must
briefly note this, that Paul calleth all the elders of Ephesus by this name, as
well one as other.
F1291
Whence we gather, that according to the use of the Scripture bishops differ
nothing from elders. But that it came to pass through vice and corruption, that
those who were chief in every city began to be called bishops. I call it
corruption, not because it is evil that some one man should be chief in every
college or company; but because this boldness is intolerable, when men, by
wresting the names of the Scripture unto their custom, doubt not to change the
tongue of the Holy Ghost.
To govern the
Church. The Greek word
poimainein
doth signify to feed. But by a fit similitude it is translated
unto every kind of government. And we have said that this is the third argument
drawn from the excellency of the function; as the same Paul telleth Timotheus
elsewhere, that he take heed and see how he ought to behave himself in the house
of God, which is the Church of the living God, the pillar and ground of truth.
As if he should say, that there is no time to be idle in such a weighty
calling, and that those are less excusable whom God hath made stewards of his
family, the higher that degree of honor is, unless they be correspondent
to so great dignity, that is, unless they do their duty diligently. Now,
if bishops or overseers be made by the Holy Ghost, to the end they may feed the
Church, the hierarchy of Papistry is ridiculous, wherein bishops being proud of
their (painted sheath and) vain title, do not so much as once meddle with the
function of teaching, no, not for fashion’s sake.
Which he hath
purchased. The four reasons, whereby
Paul doth carefully prick forward the pastors to do their duty diligently,
because the Lord hath given no small pledge of his love toward the Church in
shedding his own blood for it. Whereby it appeareth how precious it is to him;
and surely there is nothing which ought more vehemently to urge pastors to do
their duty joyfully, than if they consider that the price of the blood of Christ
is committed to them. For hereupon it followeth, that unless they take pains in
the Church, the lost souls are not only imputed to them, but they be also guilty
of sacrilege, because they have profaned the holy blood of the Son of God, and
have made the redemption gotten by him to be of none effect, so much as in them
lieth. And this is a most cruel offense, if, through our sluggishness, the death
of Christ do not only become vile or base, but the fruit thereof be also
abolished and perish; and it is said that God hath purchased the Church, to the
end we may know that he would have it remain wholly to himself, because it is
meet and right that he possess those whom he hath redeemed.
Notwithstanding, we must also remember, that all
mankind are the bond-slaves of Satan until Christ set us free from his tyranny,
gathering us into the inheritance of his Father.
But because the speech which Paul useth seemeth to be
somewhat hard, we must see in what sense he saith that God purchased the Church
with his blood. For nothing is more absurd than to feign or imagine God to be
mortal or to have a body. But in this speech he commendeth the unity of person
in Christ; for because there be distinct natures in Christ, the Scripture cloth
sometimes recite that apart by itself which is proper to either. But when it
setteth God before us made manifest in the flesh, it doth not separate the human
nature from the Godhead. Notwithstanding, because again two natures are so
united in Christ, that they make one person, that is improperly translated
sometimes unto the one, which doth truly and in deed belong to the other, as in
this place Paul doth attribute blood to God; because the man Jesus Christ, who
shed his blood for us, was also God. This manner of speaking is caned, of the
old writers, communicatio idiomatum, because the property of the one
nature is applied to the other. And I said that by this means is manifestly
expressed one person of Christ, lest we imagine him to be double, which
Nestorius did in times past attempt; and yet for all this we must not imagine a
confusion of the two natures which Eutychus went about to bring in, or which the
Spanish dog, Servetus, hath at this time invented, who maketh the Godhead of
Christ nothing else but a form or image of the human nature, which he dreameth
to have always shined in God.
29.
For I
know. Paul doth now exhort the Ephesians
to watch diligently, by the necessity, which is a most sharp prick. For he saith
that “grievous wolves are ready to invade the sheepfold.”
This is a thing always incident to the Church to be hated of wolves. Wherefore,
there is no time to sleep. But the more and the more hurtful those be who break
in, the more watchful must the pastors be. For God doth sometimes release some
part of trouble, that the flock may be fed quietly and peaceably; and as when
the weather is fair and clear, the sheep are fed more safely in the fields, and
there is more danger when the air is cloudy and dark; so the Church of God hath
sometimes some fair weather granted to it. After that cometh a troublesome time,
which is more fit for the subtilty
F1292
of wolves. Therefore, Paul doth mean, that it standeth them upon to be more
watchful than they have been hitherto, because greater dangers hang over their
heads. But the question is, how Paul knew this? First, we need not doubt of
this, but that his presence was of great force to drive away wolves; and no
marvel, if the power of the Spirit, which shineth in the ministers of Christ, do
bridle the wicked so that they dare not utter their poison; yea, if that
heavenly light do drive away much darkness of Satan. Therefore, seeing that Paul
did know that the malice of Satan was kept under for a time by his industry, he
doth easily foretell what will happen after his departure, though it be likely
he was certified by the Lord, through the spirit of prophecy, that others might
be admonished by him, as we see it came to pass. Howsoever it be, so often as
faithful pastors go away, let us learn that we must beware of wolves, whom they
can hardly drive from the sheep-cots, though they watch most
narrowly.
30.
Of your ownselves shall
arise. This amplifieth the grievousness
of the evil, because there be some wolves within, and so hiding themselves under
the title of pastors, [which] do wait for some opportunity wherein they may do
hurt. Also, he declareth what danger these wolves do threaten, to wit, the
scattering abroad of the flock, when the Church is drawn away from the unity of
faith, and is divided into sects. Neither are all those wolves who do not their
duty as they ought, but there be oftentimes hirelings, a kind of men not so
hurtful as the other. But the corruption of doctrine is a most deadly plague to
the sheep. Now, in the third place, the fountain and beginning of this evil is
noted, because they will draw disciples after them. Therefore, ambition is the
mother of all heresies. For the sincerity of the word of God doth then flourish
when the pastors join hand in hand to bring disciples unto Christ, because this
alone is the sound state of the Church, that he be heard alone;
F1293
wherefore, both the doctrine of salvation must needs be perverted, and also the
safety of the flock must needs go to nought, where men be desirous of
mastership. And as this place teacheth that almost all corruptions of doctrine
flow from the pride of men, so we learn again out of the same that it cannot
otherwise be, but that ambitious men will turn away from right purity, and
corrupt the word of God. For seeing that the pure and sincere handling of the
Scripture tendeth to this end, that Christ alone may have the preeminence, and
that men can challenge nothing to themselves, but they shall take so much from
the glory of Christ, it followeth that those are corrupters of sound doctrine
who are addicted to themselves, and study to advance their own glory, which doth
only darken Christ. Which thing the Lord doth confirm in the seventh of John
(<430718>John
7:18). Furthermore, by the word
arise
which he useth, he signifieth that those wolves
do nourish secret destruction until they may have some opportunity offered to
break out.
And this place doth very well prevent an horrible
stumbling-block and offense which Satan hath always cast in to trouble weak
consciences. If external and professed enemies do resist the gospel, this doth
not so much hurt to the Church,
F1294
as if inward enemies issue out of the bosom of the Church, which at a sudden
blow to the field,
F1295
or which unfaithfully provoke the people to fall away; and yet God hath from the
beginning exercised his Church with this temptation, and now doth exercise it.
Wherefore, let our faith be fortified with this defense that it fail not, if at
any time it so fall out that pastors begin to rage like wolves. He saith they
shall be “grievous wolves”, that he may the more terrify them;
secondly, they shall be authors of wicked opinions, and that to the end they may
draw disciples after them, because it cannot almost otherwise be but that
ambition will corrupt the purity of the gospel.
By this it appeareth also how frivolous and vain the
brag of the Papists is touching their continual succession. For seeing we can
easily show that these horned beasts are nothing less than that which they will
be thought to be, being always convicted, they fly unto this fortress, that they
succeed the apostles by a continual course.
F1296
As if these did not also succeed them, of whom Paul willeth to take heed.
F1297
Therefore, seeing that God, either to prove the constancy of his [people], or in
his just judgment doth oftentimes suffer wolves to rage under the person of
pastors, the authority doth not consist in the name and place alone, neither is
succession anything worth unless faith and integrity be joined therewithal. But
and if the Papists object that they cannot be called wolves, one word of Paul
shall be as a touchstone to prove whether this be so or no, that they may (saith
he) draw disciples after them. And to what end tendeth all Popish religion, save
only that men’s lust and pleasure may reign instead of God’s word?
But Christ hath no disciples where he is not counted the only
master.
31.
For which cause,
watch. Paul doth again exhort them unto
diligence by his own example, though he doth join therewithal fear of danger, as
if he should say that they have need of great attention to beware; and that it
is an unseemly thing that they should be wearied who had seen his singular
F1298
patience by the space of three years. Also, he speaketh of his tears, which did
add no small efficacy to his exhortations. Whereas he saith that he admonished
every one, it may be referred as well unto the common people as unto the elders.
For because he was determined to speak such things as should be common to the
whole Church, he speaketh as if the whole body were present. Nevertheless, if
any had rather restrain it unto the order of the pastors, the meaning shall be
this, that their studies must be kindled, not only with this speech which he now
maketh, but that it is meet that they remember those often exhortations which he
did continually beat in
F1299
by the space of three years, and that with many tears. Yet it seemeth to me to
be more likely that he speaketh of all in general.
32.
I commend you to God. He useth a prayer
which, in an oration serving to move the hearers greatly, ought not to be
counted absurd. For he did not pass for dividing his sermon into parts as the
Rhetoricians use to do, seeing no words were sufficient to express the vehemency
of the affections wherewith he was inflamed. He had intreated already of great
matters and weighty, which did far exceed man’s ability.
Therefore, he turneth himself unto prayer, and by
little and little draweth toward an end of his speech, though it be rather an
expressing of a desire than a direct prayer; as if he should have said, that
they be unable to bear so great a burthen; but he doth wish to them new help
from heaven, whereto they may trust and overcome all temptations. And it is not
to be doubted, though he speak unto the pastors alone, but that he doth also
comprehend the whole Church. First, he commendeth them to God; secondly, to the
word of his grace. Notwithstanding, it is all one commendation; but Paul meant
to express the means whereby the Lord doth defend the salvation of his, which
(as Peter saith) is kept by faith,
(<600105>1
Peter 1:5) and the means of this keeping dependeth upon the word, lest it come
in hazard amidst so many dangers. And it is very expedient for us to know how
God will keep us. For because his majesty is hid from us, until we come unto him
by his word, we look to and fro, being in doubt.
Therefore, so soon as he receiveth us to be kept, he
maketh his word the instrument to keep our salvation, in which sense, he addeth
the adjunct “grace,” (for the genitive case, after the manner of the
Hebrews, doth signify an effect) to the end the faithful might the more safely
rest in the word, where God doth show forth his favor. This exposition is plain
and apt; for whereas some understand it of Christ, it is too much
racked.
Who is able to build
farther. The participle,
dunamenov,
F1300
is to be referred unto God, not unto his word. And this consolation is added for
this cause, lest they faint through the feeling of their infirmities. For so
long as we be environed with the infirmities of the flesh, we be like to an
house whose foundation is laid.
F1301
All the godly must be grounded indeed in Christ, but their faith is far from
being perfect. Yea, though the foundation continue stable and sure, yet some
parts of the building be like to fall and quail.
F1302
Wherefore, there is great need both of continual building, and also now and then
new props and stays be necessary. Nevertheless, Paul saith that “we must
not faint,” because the Lord will not leave his work unfinished; as he
doth likewise teach in the first chapter to the Philippians,
“He which hath
begun a good work in you will perform it until the day of the Lord,”
(<500106>Philippians
1:6).
Whereto that of the Psalm
(<19D808>Psalm
138:8) answereth,
“Thou wilt not
forsake the work of our [thy] hands.”
That which is added immediately concerning the
inheritance of life appertaineth unto the very enjoying of life. So soon as
Christ hath appeared to us,
F1303
we pass indeed from death to life; and faith is an entrance into the kingdom of
heaven; neither is the Spirit of adoption given to us in vain; but Paul
promiseth in this place to the faithful a continual increase of grace until they
see the possession of the inheritance whereunto they have been called, which is
now laid up for them in heaven. He calleth it “the power of God”,
not as we use to imagine it, without effect, but which is commonly called
actual. For the faithful must so lay hold upon it, that they may have it ready,
like to a shield, or buckler, to hold up against all assaults of Satan. As
the Scripture doth teach that we have aid enough in the power of God, so let
us remember that none are strong in the Lord save those who, abandoning all hope
and confidence of their own free will, trust and lean to him, who, as Paul saith
very well, is able to build farther.
|
ACTS
20:33-38
|
|
33. I have desired no man’s silver, or
gold, or raiment. 34. Yea, ye yourselves know how that these hands have
ministered to my necessity, and to those which were with me. 35. I have
showed you all things, that so laboring you must receive the weak, and remember
the words of the Lord Jesus; because he said, It is a blessed thing rather to
give than take. 36. And when he had thus spoken, he kneeled down, and
prayed with them all. 37. And there arose great weeping among them all;
and, falling upon Paul’s neck, they kissed him, 38. Sorrowing most
for the words which he spake, that they should see his face no more. And they
brought him to the ship.
|
33.
I have not.
As he showed of late what an hurtful plague
ambition is; so now he showeth that they must beware of covetousness, [avarice]
and he maketh himself an example again, even in this point, that he did covet no
man’s goods; but did rather get his living with the work of his hands. Not
that it was sufficient to find him without some help, but because in applying
his handy-work, he spared the churches, that he might not be too chargeable to
them, so much as in him lay. We must note, that he doth not only deny that he
did take anything violently, as hungry fellows do importunately wring out preys
oftentimes, but also he affirmeth that he was clean from all wicked desire.
Whence we gather, that no man can be a good minister of the word, but he must
also contemn money. And surely we see that nothing is more common, than that
those corrupt the word of God, to win the favor of men, who are
altogether filthily given to get gain. Which vice Paul doth sharply condemn in
bishops elsewhere,
(<540303>1
Timothy 3:3).
34.
Yea, ye
know. He doth not, in these words,
precisely set down a law which all the ministers of the word must needs keep;
for he did not behave himself so loftily and lordlike, that he did take that
away which the Lord had granted to his servants, but doth rather in many places
maintain their right, which is, that they be maintained with that which is
common,
<401010>Matthew
10:10;
<460914>1
Corinthians 9:14;
<480606>Galatians
6:6;
<540517>1
Timothy 5:17;
<500410>Philippians
4:10, 16;
<471108>2
Corinthians 11:8. Whereunto belongeth that, that he suffered many churches to
minister unto him food and raiment. Neither did he only freely receive wages for
the work which he did in any place of those who were there, but when he was in
necessity at Corinth, he saith that he robbed other churches to relieve his
poverty. Therefore, he doth not simply command pastors to maintain their life
with their handy-work, but immediately after he declareth how far forth he
exhorteth them to follow his example. Those men of Corinth did not deny him that
which was due to him;
F1304
but seeing that the false apostles did boast that they did their work freely,
and get thereby praise among the people; Paul would not be behind them in this
point, nor give them any occasion to accuse him falsely; as he himself affirmeth
(<460915>1
Corinthians 9:15, and
<471110>2
Corinthians 11:10). Therefore, he warneth that there be no stumbling-block laid
in the way of the weak, and that their faith be not overthrown. For to receive
the weak, importeth as much as somewhat to bear with their rudeness and
simplicity, as it is
(<451401>Romans
14:1).
And to
remember. We read this sentence in no
place word for word; but the Evangelists have other not much unlike this, out of
which Paul might gather this. Again, we know that all the sayings of Christ were
not written; and he repeateth that general doctrine of the contempt of money;
whereof this is a true token, when a man is more bent to give than to take.
Neither did Christ speak only politicly,
F1305
as if those who are liberal are therefore blessed, because they bind other men
unto them with their benefits, and it is a kind of bondage to owe anything; but
he had respect unto an higher thing, because, he which giveth to the poor
lendeth unto the Lord,
(<201917>Proverbs
19:17) that those be faithful and good stewards of God, who impart to their
brethren some of that plenty which they have lent them; that men draw nearer
unto God in nothing than in liberality. We do also read these titles of
liberality in profane authors; and a good part of the world confess that these
things are true, but they consent (as it is in the proverb) with ass’s
ears. For the common life doth show how few be persuaded that nothing ought more
to be wished, than that we bestow our goods to help our brethren. For which
cause the disciples of Christ must more studiously think upon this felicity,
that abstaining so much as in them lieth, from that which is another
man’s, they accustom themselves to give. And yet they must not do this
with an haughty heart, as if it were a miserable thing for them to be in any
man’s danger;
F1306
either through ambition, that they may bind other men to them; but only that
they may exercise themselves willingly in the duties of love, and by this means
make known the grace of their adoption.
36.
And kneeling down. The inward affection
is indeed the chiefest thing in prayer; yet the external signs, as kneeling,
uncovering of the head, lifting up of the hands, have a double use; the first
is, that we exercise all our members to the glory and worship of God; secondly,
that by this exercise our sluggishness may be awakened, as it were. There is
also a third use in solemn and public prayer, because the children of God do by
this means make profession of their godliness, and one of them doth provoke
another unto the reverence of God. And, as the lifting up of the hands is a
token of boldness
F1307
and of an earnest desire, so, to testify our humility, we fall down upon our
knees. But he sealeth up and concludeth that sermon which he made before with
prayer; because we can hope for no profit of our doctrine, save only from the
blessing of God. Wherefore, if we be desirous to do any good by teaching,
admonishing, and exhorting, let us always end after this sort; to wit, with
prayer.
37.
Great weeping. No marvel if all the
godly did entirely love this holy man. for it had been a point of too gross
unthankfulness to despise him whom the Lord had so beautified with so many
excellent gifts. And the chief cause of their weeping was, as Luke noteth,
because they should see him no more. For they did bewail their own condition,
and the condition of all the whole church of Asia, not in vain, which they saw
to be deprived of an inestimable treasure. And when the Spirit commendeth their
tears by the mouth of Luke, as witnesses of sincere godliness, he condemneth the
rashness of those who require at the hands of the faithful hard and cruel
constancy. For that is false whereof they dream that those affections proceed
only of corruption, which we have naturally from God. Wherefore, the perfection
of the faithful consisteth not in this, that they put off all affections; but
that they be moved therewith only for just causes, and that they may moderate
the same.
CHAPTER 21
|
ACTS
21:1-6
|
|
1. And when it came to pass that we had
loosed, being pulled away from them, we came with a straight course to Coos, and
the next day to the Rhodes, and thence to Patara; 2. And when we had
gotten a ship, which sailed over to Phenicia, when we were entered into it, we
launched. 3. And when Cyprus began to appear to us, leaving it on the
left hand, we sailed into Syria, and came to Tyrus: for here the ship did unlade
her burden. 4. And when we had found disciples, we stayed there seven
days; who said to Paul by the Spirit, that he should not go up to Jerusalem.
5. And when the days were ended, we departed and went our way; and they
all, with their wives and children, accompanied us, until we were out of the
city; and when we had kneeled down upon the shore, we prayed. 6. And when
we had taken our leave one of another, we went up into the ship; and they
returned home.
|
1. Luke reckoneth up briefly the course of his
sailing; and that not only to win credit to the history, that we may know what
was done in every place, but that the readers may weigh with themselves the
invincible and heroic fortitude which was in Paul, who would rather be tossed
and troubled with such long, unlevel,
F1308
and troublesome journeys, that he might serve Christ, than provide for his own
quietness. Whereas he saith that they were drawn and pulled away, it is not
simply referred unto the distance of places; but because the brethren stood on
the shore, so long as they could see the ship wherein Paul and his companions
were carried. He nameth the havens where the ship arrived,
F1309
for this cause that we may know that they sailed quietly without trouble of
tempest. Let us search the describers of countries
F1310
touching the situation of the cities whereof he maketh mention; it is sufficient
for me to show Luke’s purpose.
4.
And when they had found disciples.
Though the number of the faithful was but small, yet there came some seed of
the gospel thither, according to the prophecies Of the prophets,
(<232318>Isaiah
23:18) lest Tyrus should be altogether void of the blessing of God. And here, as
in other places going before, Luke calleth Christians disciples, that we may
know that those alone are numbered in the flock of Christ who have embraced his
doctrine by faith. For that is a vain
F1311
and false profession for a man to give his name to Christ, and not to understand
what he teacheth or speaketh. And let the readers mark, that Paul stayed seven
days at Tyrus, for no other cause, saving that he might strengthen them. So that
we see, that whithersoever he came he foreslowed [neglected] no occasion to do
good.
They said by the
Spirit. Namely, with the approbation of
speech, that Paul might know that they spake by the Spirit of prophecy. Surely
this was no small temptation to cause him not to finish the journey which he had
taken in hand, seeing the Holy Ghost did dissuade him from the same. And this
was a very fair color
F1312
to fly from the cross, if he had cared for his own safety, to be drawn back as
it were with the hand of God.
Notwithstanding, he ceaseth not to hold on thither
whither he knew he was called by the Lord. Notwithstanding, here ariseth a
question, how the brethren can dissuade him by the Spirit from doing that which
Paul did testify he doth by the secret motion of the same Spirit? Is the Spirit
contrary to himself, that he doth now loose Paul whom he held bound inwardly? I
answer, that there be diverse gifts of the Spirit; so that it is no marvel if
those who excel in the gift of prophecy be sometimes destitute of judgment or
strength.
F1313
The Lord showed to these brethren, of whom Luke maketh mention, what should come
to pass; yet, nevertheless, they know not what is expedient, and what
Paul’s calling doth require, because the measure of their gift doth not
reach so far. And the Lord would have his servant admonished of purpose, partly,
that through long meditation, he might be better furnished and prepared to
suffer whatsoever should come, partly that his constancy might more plainly
appear, when as being certified by prophecies of the doleful event, he doth,
notwithstanding, wittingly and willingly, make haste to endure whatsoever things
shall befall him.
5.
With their wives and children. This was no
small testimony of love, in that they accompanied Paul out of the city with
their wives and children, which thing Luke doth report, partly that he might
commend their godliness according as it deserved; partly that he might declare
that Paul had that honor given him which was due to him. Whence we do also
gather, that he meant nothing less than to provide for his own commodity, seeing
that he was not kept back with so great good will, which was a pleasant bait to
entice him to stay. And we must also note the solemn custom of praying in
weightier affairs, and that being certified by God of the danger, they are more
stirred up to pray.
|
ACTS
21:7-14
|
|
7. And when we had finished our course from
Tyre, we came down to Ptolemais, and after that we had saluted the brethren, we
abode with them one day. 8. And on the morrow, we which were with Paul
departed, and came to Cesarea; and, entering into the house of Philip the
evangelist, which was one of the seven, we abode with him. 9. And this
man had four daughters, virgins, which did prophesy. 10. And when we
abode many days, there came a certain prophet from Judea, named Agabus.
11. When he was come to us, he took, Paul’s girdle, and, binding
his own feet and hands, he said, Thus saith the Holy Ghost, The man which owneth
this girdle shall the Jews thus bind at Jerusalem, and shall deliver him into
the hands of the Gentiles. 12. And when we had heard these things, both
we, and also the rest which were of that place, requested him that he would not
go up to Jerusalem. 13. Then Paul answered and said, What do you, weeping
and afflicting my heart? I truly am ready not to be bound only, but also to die
at Jerusalem, for the name of the Lord Jesus. 14. And when he would not
be persuaded, we were quiet, saying, The will of the Lord be
done.
|
7. Luke doth briefly declare that Paul was
also received at Ptolemais by the brethren. This is a city of Phenicia, standing
upon the sea-coast, not far from the borders of Judea, from which Paul and his
companions had no long journey to Cesarea. But if the readers be disposed to
know farther touching the situation of regions, let them resort unto the
describers of places and countries [geographers]. Furthermore, he saith, that
when he came to Cesarea, they lodged with Philip, whom he calleth an Evangelist,
though he were one of the seven deacons, as we may see in the sixth chapter
(<440605>Acts
6:5). By this we may easily gather, that that deaconship was an office which
continued but for a time;
F1314
because it had not otherwise been lawful for Philip to forsake Jerusalem, and to
go to Cesarea. And in this place he is set before us, not as a voluntary
forsaker of his office, but as one to whom a greater and more excellent charge
was committed. The evangelists, in my judgment, were in the midst between
apostles and doctors. For it was a function next to the apostles to preach the
gospel in all places, and not to have any certain place of abode;
F1315
only the degree of honor was inferior. For when Paul describeth the order of the
Church,
(<490411>Ephesians
4:11) he doth so put them after the apostles, that he showeth that they have
more room given them where they may teach than the pastors, who are tied to
certain places. Therefore, Philip did for a time exercise the office of a deacon
at Jerusalem, whom the Church thought afterward to be a meet man to whom the
treasure of the gospel should be committed.
9.
Four daughters. This is added for the
commendation of Philip, not only that we might know that his house was well
ordered, but also that it was famous and excellent through the blessing of God.
For, assuredly, it was no small gift to have four daughters all endowed with the
spirit of prophecy.
By this means the Lord meant to beautify the first
beginnings of the gospel, when he raised up men and women to foretell things to
come. Prophecies had now almost ceased many years among the Jews, to the end
they might be more attentive and desirous to hear the new voice of the gospel.
Therefore, seeing that prophesying, which was in a manner quite ceased, doth now
after long time return again, it was a token of a more perfect state.
Notwithstanding, it seemeth that the same was the reason why it ceased shortly
after; for God did support the old people with diverse foretellings, until
Christ should make an end of all prophecies.
F1316
Therefore, it was meet that the new kingdom of Christ should be thus furnished
and beautified with this furniture, that all men might know that that promised
visitation of the Lord was present; and it was also expedient that it should
last but for a short time, lest the faithful should always wait for some farther
thing, or lest that curious wits might have occasion given to seek or invent
some new thing ever now and then. For we know that when that ability and skill
was taken away, there were, notwithstanding, many brain-sick fellows, who did
boast that they were prophets; and also it may be that the frowardness of men
did deprive the Church of this gift. But that one cause ought to be sufficient,
in that God, by taking away prophecies, did testify that the end and perfection
was present in Christ; and it is uncertain how these maids did execute the
office of prophesying, saving that the Spirit of God did so guide and govern
them, that he did not overthrow the order which he himself set down. And
forasmuch as he doth not suffer women to bear any public office in the Church,
it is to be thought that they did prophesy at home, or in some private place,
without the common assembly.
10.
A certain
prophet. Though Luke doth not plainly
express the same, yet do I conjecture that this Agabus was the same of whom
mention is made in the eleventh chapter,
(<441128>Acts
11:28) who foretold that there should be famine under the reign of Claudius
Caesar. And when as Luke calleth him a prophet, as of late he called, the four
daughters of Philip, he signifieth that it was not a common but a peculiar gift.
Now, we must see to what end the persecution which was at hand was now again
showed by Agabus. As concerning Paul, he was sufficiently told already.
F1317
Therefore, I do not doubt but that this confirmation was added for other
men’s sake; because the Lord meant every where to make known the bonds of
his servant, partly that they might know that he entered the combat willingly,
partly that they might perceive that he was appointed of God to be a champion to
fight for the gospel. It was surely a profitable example of invincible
constancy, seeing that he offered himself willingly and wittingly to the
violence of the adversaries; and no less profitable is it for us at this day,
that his apostleship should be confirmed with this voluntary and no less
constant giving over of his life.
The man who owneth this
girdle. It was an usual thing among the
prophets to represent those things which they spake by signs; neither did they
confirm their prophecies by using signs, through their own motion, but at the
commandment of the Spirit, as when Isaias is commanded to go barefoot,
(<232002>Isaiah
20:2) Jeremiah to put a yoke upon his neck, to sell the possession and to buy
it,
(<242702>Jeremiah
27:2, and
<243207>Jeremiah
32:7) and Ezekiel to dig through the wall of his house privily, and in the same
night to carry forth burthens,
(<261205>Ezekiel
12:5). These and such like might seem to the common sort to be toys;
F1318
but the same Spirit, who did apply signs to his words, did inwardly touch the
hearts of the godly, as if they had been brought to the very thing itself. So
this spectacle, mentioned by Luke, did no less move Paul’s companions,
than if they had seen him bound in deed. The false prophets did afterward essay
to delude the simple by this policy, as Satan is in a manner God’s ape,
and his ministers do envy the servants of God. Zedekias made himself horns,
wherewith he promised Syria should be pushed. Ananias, by breaking
Jeremiah’s yoke, put the people in a vain hope of deliverance. God hath
suffered the reprobate to be deluded with such delusions, that he might punish
their unbelief.
But, forasmuch as there was in them no force of the
Spirit, their vanity did no whit hurt the faithful. This is also worthy
to be noted, that Agabus doth not set before their eyes a dumb spectacle, but he
coupleth therewith the word, whereby he may show to the faithful the use and end
of the ceremony.
12.
Both
we. Because they had not all one
revelation, it is no marvel if their judgments were diverse. For seeing these
holy men knew that there consisted much in the life or death of one man, they
would not have him to come in danger rashly. And their desire is worthy [of]
praise, in that they desired to provide for the common safety of the Church by
keeping back Paul. But, on the other side, Paul’s constancy deserveth so
much the more praise, when as he continueth so steadfast
F1319
in the calling of God. For he was not ignorant what great trouble he should
suffer by reason of his bands. But because he knoweth the will of God, which was
his only rule in taking counsel, he maketh no account of all other things, that
he may follow it. And, assuredly, we must be so subject to the will and pleasure
of God, that no profit, no kind of reason may remove us from obeying him.
F1320
When Paul doth reprehend the brethren, because they afflict his heart with
weeping, he doth sufficiently declare that he was not hardened,
F1321
but that he was brought unto some feeling and suffering together with them.
F1322
Therefore, the tears of the godly did wound his heart; but that softness did not
turn him out of the way, but that he proceeded to follow God with a straight
course. Therefore, we must use such courtesy toward our brethren, that the beck
or will of God have always the upper hand. Now Paul doth again declare by his
answer, that the servants of Christ cannot be prepared to do their duty, unless
they despise death; and that none can ever be well encouraged to live to the
Lord, but those who will willingly lay down their lives for the testimony of the
truth.
14.
We ceased
saying. If they had thought that he ran
rashly unto death, they would not have ceased so. Therefore, they yield lest
they resist the Holy Spirit, whereby they understand that Paul is governed. For
that which they had heard before, by the mouth of Paul, that he was drawn, as it
were, by the bands of the Spirit, was quite out of their heads by reason of the
sorrow which they had conceived; but when they be taught again that it was the
will of God that it should be so, they think it unlawful for them to resist any
longer. And with this bridle must all our affections be kept in, that nothing be
so bitter, or doleful, or hard, which the will of God may not mitigate and
mollify. For so often as any thing which is hard or sharp doth fall out, we give
God small honor, unless this cogitation prevail with us, that we must obey
him.
|
ACTS
21:15-25
|
|
15. And after these days, having taken up our
burdens, we went up to Jerusalem. 16. And there came together with us
certain of the disciples from Cesarea, bringing with them one Mnason of Cyprus,
an old disciple, with whom we should lodge. 17. And when we were come
unto Jerusalem, the brethren received us gladly. 18. And on the morrow
Paul went in with us unto James; and all the elders were present. 19.
Whom after we had saluted, he told by order all things which God had done among
the Gentiles by his ministry. 20. But when they had heard, they glorified
the Lord, and said to him, Thou seest, brother, how many thousand Jews the be
which believe; and they all are earnest followers of the law; 21. And it
hath been told them concerning thee, that thou teachest all the Jews which are
among the Gentiles to forsake Moses, saying that they must not circumcise their
children, nor live according to the customs. 22. What is it then? The
multitude must needs come together; for they shall hear that thou art come.
23. Therefore, do this which we say to thee: We have four men which have
a vow upon them; 24. Them take, and purify thyself with them, and do cost
on them, that they may shave their heads, and that all men may know that those
things which they have heard concerning thee are nothing; but that thou thyself
also walkest and keepest the law. 25. And as concerning those which among
the Gentiles have believed, we have written, decreeing that they observe no such
thing, but that they keep themselves from things offered to idols, and from
blood, and from that which is strangled, and from fornication.
|
15.
When we had taken up our burdens.
Paul’s companions declare, that when they went about to call back Paul
from danger, they did rather care for the common safety of the Church, than
every man for his own life. For after they had taken the repulse, they do not
refuse to take part with him in the same danger; and yet this was a plausible
excuse that they were bound by no law to be hauled to suffer death, through one
man’s stubbornness. And this is truly to bring our affections in
subjection to God, when we are terrified with no fear, but every one of us
endeavoreth, so much as he is able, to further that which we know doth please
him. Also, it appeareth more plainly what great ferventness of godliness was in
the rest, who of their own accord accompany him, and bring him an host; whereas,
notwithstanding, they might well have feared many
discommodities.
17.
They received us
gladly. Luke reciteth this, therefore,
that he may set forth the equity of the brethren, who did not credit rumors
F1323
and false reports. Though many envious and wicked men did daily, one after
another, endeavor to bring Paul in contempt, yet, because James and his fellows
in office were well persuaded of his uprightness, they were not estranged from
him. Therefore, they receive him now courteously and brotherly as a servant of
Christ, and declare that he is welcome. This moderation must we observe
diligently, that we be not too hasty to believe wicked reports, especially when
those who have given some testimony of their honesty, and whom we have tried
F1324
to serve God faithfully, are burdened with crimes unknown to us, or else
doubtful, because Satan knoweth that nothing is more fit to lay waste the
kingdom of Christ, than discord and disagreement among the faithful, he ceaseth
not to spread abroad false
F1325
speeches, which may cause one to suspect another. Therefore, we must shut our
ears against false reports, that we may believe nothing concerning the faithful
ministers of the Word, but that which we know to be true.
18.
All the elders were present. We may
gather that out of this place which we had already in the fifteenth chapter. So
often as any weighty business was to be handled, the elders were wont to come
together, to the end the consultation might be more quiet without the multitude.
We shall see anon, that the people were likewise admitted in their order, yet
after that the elders had had their secret consultation
F1326
among themselves.
19. And now Paul showeth his modesty when he
doth not make himself the author of those things which he had done, but giving
the praise to God, doth call himself only the minister whose industry [agency]
God had used. As we must grant, that whatsoever thing is excellent and worthy of
praise, it is not done by our own power, but forasmuch as God doth work in us;
and especially touching the edifying of the Church. Again, it appeareth how far
off the elders were from envy, when they glorify God for the joyful success. But
because mention is made of no other apostle besides James, we may conjecture
that they were gone into diverse places to spread abroad and preach the gospel
as their calling did require; for the Lord had not appointed them to stay still
at Jerusalem; but after they had made a beginning there, he commanded them to go
into Judea and other parts of the world. Moreover, the error of those men, who
think that James was one of the disciples whom Paul numbereth among the three
pillars of the Church, is refuted before in the fifteenth chapter. And though
the same commandment was given to him which was given to the rest of his fellows
in office; yet I do not doubt but that they did so divide themselves, that James
stood still at Jerusalem, whither many strangers were wont daily to resort. For
that was all one as if he had preached the gospel far and wide in strange
F1327
places.
Thou seest, brother, how many
thousands. This oration or speech hath
two members. For, first, the elders say, that so many of the Jews as were
converted, seeing they be earnest followers of the law, are evil affected
towards Paul, because they think that he endeavoreth, with might and main, to
abolish the law. Secondly, they exhort him that making a solemn vow he purge
himself, that he may not be had in suspicion any longer. They object to Paul,
the multitude of believers, that he may the more willingly yield to them. For if
they had been a few stubborn fellows, he would not have been so much moved. But
now he may not neglect both much people, and the whole body of the
Church.
Undoubtedly, that zeal of the law, which was in them,
was corrupt, and assuredly even the very elders declare sufficiently that they
like it not. For though they do not condemn it openly, neither sharply complain
of the same, yet because they separate themselves from their affection, they
secretly confess that they err. If it had been a zeal according to knowledge, it
ought to have begun at them; [selves] but they contend not for the law itself,
neither do they pretend the due reverence thereof, neither do they subscribe to
those who are earnest followers of it. Therefore, they both signify that they
are of another mind, and also that they do not allow [approve] the superstition
of the people.
Notwithstanding it is objected, that they say that
Paul was burdened with a false report or slander; again, when they require at
his hands satisfaction, they seem to nourish that zeal. I answer, that though
that were a true report, in some respect, wherewith the Jews were offended, yet
was it mixed with a slander. Paul did so teach the abrogating of the law, that
notwithstanding by this means the authority thereof did not only continue sound
and perfect, but it was more holy. For as we said, in the seventh chapter, the
ceremonies should be vain, unless the effect thereof had been showed in Christ.
Therefore, those who say that they were abolished by the coming of Christ, are
so far from being blasphemous against the law, that they rather confirm the
truth thereof. We must consider two things in ceremonies; the truth, whereto is
annexed the efficacy; secondly, the external use. Furthermore, the abrogating of
the external use, which Christ brought, dependeth hereupon, in that he is the
sound body,
F1328
and that nothing was shadowed in times past which is not fulfilled in him. This
differeth much from the falling away from the law, to show the true
F1329
end thereof, that the figures may have an end, and that the spiritual truth
thereof may always be in force. Wherefore we see that they were malicious and
unjust interpreters, who laid apostacy to Paul’s charge, though he did
call away the faithful from the external worship of the law. And whereas they
command Paul to make a vow to that end, that he may prove himself to be a keeper
of the law, it tendeth to no other end, saving that he may testify that he doth
not detest the law like a wicked apostate, who did himself shake off the
Lord’s yoke, and move others unto the like rebellion.
That they ought not to
circumcise. It was so indeed; for Paul
taught that both Jews and Gentiles were set at liberty. For these sentences are
general with him. Circumcision is nothing
(<460719>1
Corinthians 7:19). Again, We be circumcised by baptism in Christ, not with
circumcision made with hands; again, Let no man judge you in meat or drink, or
in the choice of feasts, which are shadows of things to come; but the body is in
Christ
(<510211>Colossians
2:11, 16). Again, Whatsoever cometh into the shambles, and whatsoever is set
before you, that eat, asking no question for conscience sake
(<461025>1
Corinthians 10:25). Again, Be not inwrapped again in the yoke of bondage
(<480501>Galatians
5:1). Seeing that he spake thus everywhere without exception, he freed the Jews
from the necessity of keeping the law.
And lest I stand too long upon this, one place shall
be sufficient, where he compareth the law to a tutor, under which the old Church
was, as in the childhood thereof; but now knowing the grace of Christ, it is
grown up, that it may be free from ceremonies. In that place he speaketh
undoubtedly both of the Jews and Gentiles. Also, when he saith that the
hand-writing of the law, which did consist in decrees,
(<510214>Colossians
2:14) is blotted out and nailed to the cross by Christ, he setteth free the
Jews, as well as the Gentiles, from the ceremonies, which he calleth in that
place decrees. But seeing that he did not precisely reject ceremonies, in
teaching that the coming of Christ did make an end of the observing thereof,
that was no revolting, as the envious Jews thought it to be.
Neither were the elders ignorant of Paul’s
liberty. Therefore, seeing they understand the matter very well, their meaning
is, to have this alone made known to the rude and unskillful, that Paul meant
nothing less than to persuade the Jews to contemn the law. Therefore, they
behold not the bare matter, but knowing what the common sort thought of Paul, by
reason of the reports
F1330
which went about concerning him, they seek to cure the same. Though I wot not
whether this were more importunate than equal, [just] which they required at
Paul’s hands. And by this it appeareth how preposterous the cruelty
[credulity] of men is in receiving false reports, and how fast a false opinion,
once rashly received, doth stick. It is certain that James and his fellows in
office did endeavor to maintain and defend Paul’s good report, and to put
away those lies which did hurt his estimation; yet let them do what they can,
they will speak evil of Paul. Unless, peradventure, they were too slack in the
beginning, that they might gratify their countrymen, so that they were not their
own men [free] afterward.
22.
The multitude must needs come
together. The verb is a verb neuter, as
if they should say, the multitude must of necessity come together. For it had
been an absurd thing that an apostle, of such rare report, should not come
before the whole multitude of the faithful. For if he had eschewed the light and
sight of people, the sinister suspicion might have been increased. Nevertheless,
we see how modestly the elders behaved themselves in nourishing concord, when as
they prevent the offense of the people in time, saving that they bear too much
F1331
peradventure with their infirmity, in requiring a vow of Paul. But this
moderation must be kept in the Church, that the pastors be in great authority,
and yet that they rule not proudly as lords, neither despise the rest of the
body. For the distinction of orders, which is the bond of peace, ought not to be
any cause of dissension.
23.
Do that which we say to thee. The elders
seem (as I said even now) to be fallen unto a foolish pampering [indulgence]
through too much love of their nation. But the manifest judgment of that thing
F1332
dependeth upon the circumstances which are hid from us at this day: yet they
knew them well. The whole body almost did consist upon [of] Jews, so that they
needed not to fear the offending of the Gentiles. For in other regions this was
the cause of departure,
F1333
because every man was wedded to his own custom, and would prescribe a law to
others. Furthermore, they had at Jerusalem many things which might provoke them
to keep the ceremonies of the law, so that they had a greater excuse if they did
more slowly forsake them. And though their zeal were not void of fault, yet as
it was an hard matter to reform it, so it could not be done at a sudden. We see
how this superstition was scarce in long time pulled from the apostles; and
because new disciples came daily unto the faith, the infirmity was nourished in
all together. And yet, notwithstanding, we must not deny but that ignorance was
coupled with obstinacy, which the elders did nevertheless tolerate, lest they
should do more hurt by using violent remedies. I leave it indifferent whether
they did pass measure or no.
F1334
Having a vow upon
them. Though these four be reckoned
among the faithful, yet their vow was superstitious. Whereby it appeareth that
the apostles had much trouble in that nation, which was not only hardened in the
worship of the law through long use, but was also naturally malapert, and almost
intractable. Though it may be that these men were as yet but novices, and
therefore their faith was yet but slender, and scarce well framed; wherefore the
doctors did suffer them to perform the vow which they had unadvisedly made. As
touching Paul, because he made this vow not moved thereunto by his own
conscience, but for their sakes, with whose error he did bear, the case stood
otherwise with him. Notwithstanding, we must see whether this were one of the
indifferent ceremonies, which the faithful might omit or keep at their pleasure.
It seemeth, indeed, to have in it certain things which did not agree
F1335
with the profession of faith. But because the end thereof was thanksgiving, (as
we said before in the eighteenth chapter) and there was nothing in the rite
itself repugnant to the faith of Christ, Paul did not doubt to descend thus far
to make his religion known. Therefore, Paul did that which he saith of himself
elsewhere, because he made himself a companion of those which followed the law,
as if he himself were in subjection to the law
(<460920>1
Corinthians 9:20). Finally, he was made all things to all men, that he might win
all; to wit, even unto the altars, so that he might pollute himself with no
sacrilege under a color of love.
F1336
It had not been so lawful for him to go unto the solemn sacrifice of
satisfaction.
F1337
But as for this part of the worship of God, which consisted in a vow, he might
do it indifferently, so it were not done for religion’s sake, but only to
support the weak. But it was neither his intent to worship God with this rite,
neither was his conscience tied, but he did freely submit himself to his weak
brethren.
24.
Which they have heard of thee are nothing.
They seem to persuade Paul to dissemble. For the rumor rose not upon
nothing, that he did call away the Jews from the ceremonies, and that he did not
walk in observing the law. But we must remember that which I said even now, that
it was sufficient for Paul and the elders, if they could remove the slander
which was unjustly raised, to wit, that he was a revolt [apostate] from the law,
and there might a better opportunity be offered shortly, that in purging himself
he might call them back by little and little from their error. Neither was it
good or profitable that Paul should be counted an observer of the law any long
time, as the disciples were then commonly; for by this means a thick
F1338
veil should have been put before their eyes to darken the light of
Christ.
Wherefore, let us know that Paul did not dissemble,
but sincerely professed that he did not hate the law, but that he did rather
think reverently of it. They will him to bestow cost together with them, because
they were wont to put their money together that they might offer sacrifice
together.
25.
And as concerning those which
have believed. They add this lest they
be thought to go about to take away or call back that liberty which they had
granted to the Gentiles, so that they may be burdened with some prejudice. But,
in the mean season, they seem to keep the Jews in bondage, from which they set
free the Gentiles alone in plain words. I answer, forasmuch as the estate of all
was alike, like liberty was granted to both. But there is mention made of the
Jews, who were so addicted to their observations and ceremonies, that they would
not take to themselves that liberty which they might well challenge. But the
apostles did by name provide for the Gentiles, lest the Jews, after their wonted
custom, should reject them as profane and unclean, because they were neither
circumcised, neither nousled up [educated] in the worship of the law. Moreover,
lest I load the paper with a superfluous repetition, let the readers repair unto
the fifteenth chapter,
(<441520>Acts
15:20) where they shall find those things which appertain unto the exposition of
this decree.
|
ACTS
21:26-30
|
|
26. Then when Paul had taken the men, on the
morrow, being purified with them, he entered into the temple, declaring the
fulfilling of the days of purification until an offering might be offered for
every one of them. 27. And when the seven days were now almost ended,
certain Jews of Asia, when they saw him in the temple, moved the people, and
laid hands on him, 28. Crying, Men of Israel, help: This is that man,
which teacheth all men everywhere against the people, and the law, and this
place. Moreover, he hath also brought Grecians into the temple, and hath defiled
this holy place. 29. For they had seen Trophimus an Ephesian in the city
with him, whom they thought Paul had brought into the temple. 30. And all
the whole city was moved, and the people ran together: and when they had caught
Paul, they drew him out of the temple: and by and by the doors were
shut.
|
26. Whereas some accuse Paul of subtilty,
F1339
as if he did play the hypocrite, I have before refuted this. Yet I do not deny
but that he granted to do thus much at the request of the brethren, being
thereunto in a manner enforced. Therefore, it hath more color, and is (as they
say) more disputable, that he was too easily entreated, and too ready to obey;
and yet I do not admit that which some men say, that it went not well with Paul,
because, taking upon him a new and unwonted person, he did not so constantly, as
he was wont, maintain the liberty purchased by Christ. I confess, indeed, that
God doth oftentimes punish foolish purposes with unhappy success; but I see not
why this should be applied to Paul, who through voluntary subjection sought to
win the favor of the rude, and such as were not thoroughly instructed, that he
might do them good; being about to do that not willingly, but because he had
rather yield to the brethren than stick to his own judgment. Furthermore, when
he was once admitted, he might fitly have passed over to moderate that zeal. His
courtesy doth rather deserve great praise, in that he doth not only gently abase
himself for the unskillful people’s sake, but doth also obey
F1340
their foolishness who did unworthily, and against reason, suspect him. He might
well have reproved
F1341
them, because they had been so ready to believe reports contrary to his
estimation [reputation]. In that he abstaineth, he showeth great patience; in
that he winneth their favor so carefully, it is singular
modesty.
Moreover, he might have been more rough and round
with
F1342
James and his fellows in office, because they had not been more diligent to root
out errors from among the people. For though it be certain that they taught
faithfully, yet it may be that the sight of the temple, and the very seat of the
law, did hinder them in defending the use of liberty. But Paul, whether he went
from his right of his own accord, or whether he think that they see better what
is expedient than he, doth follow
F1343
their counsel. And whereas false Nicodemites, following this example of Paul, go
about to color their treacherous dissimulation, whilst they pollute themselves
with all filthiness of Popery, it needeth no long refutation. They boast that
they do this to win the weak brethren, (or that they follow their vein thus far)
as if Paul did yield to them in all things without choice. If, being Jews, they
should take upon them according to the pre-script of the law, to fulfill among
the Jews a vow infected with no idolatry, then might they prove themselves to be
like Paul. Now, forasmuch as they inwrap themselves in gross and altogether
wicked superstitions, and that because they will escape the cross, what
likelihood is that which they imagine?
F1344
27.
The Jews which came from
Asia. It is certain that these men were
enemies to the name of Christ and of Christians, so that whilst Paul is bent to
pacify the faithful, he incurreth the rage of the enemies. Those of Asia are,
indeed, the raisers of the tumult; but the minds of all the people were
so corrupt with the hatred of him that they all became partners in the fury. But
this place teacheth, that we must not take it impatiently if at any time our
hope be frustrate, and our counsels, which we have taken with a right and holy
affection, fall not out well, that our actions may have an happy end. We must
attempt nothing but with a good conscience, and according to the Spirit of God.
But and if things come not to pass as we would, even then, let that inward
feeling uphold us, that we know that God alloweth [approveth] our desire, though
it be laid open to the reproaches and mocks of men; neither let it repent
us of our gentleness, if at any time the wicked reward us otherwise than we
deserve.
28.
Men of Israel, help. They cry out as if
they were in extreme danger, and they call upon all men to help them, as if all
religion were in hazard. Whereby we see with what furious hatred they were
inflamed against Paul, only because in showing that the full and perfect truth
is found in Christ, he taught that the figures of the law had an end. Now,
whereas they conceive a false opinion, having seen Trophimus, they do more
betray by this headlong lightness how venomous they be. They accuse Paul of
sacrilege. Why? because he brought into the temple a man which was
uncircumcised. But they laid a most cruel
F1345
crime to the charge of an innocent through a false opinion. Thus the boldness of
those men useth commonly to be preposterous who are carried away with an opinion
conceived before. But let us learn by such examples to beware of the
distemperature of affections, and not to let light prejudices have the rein,
lest we run headlong upon the innocent, being carried with blind
force.
30.
And the city was moved. We see in this
place the vanity of the common people, which count Paul a condemned man before
ever they hear him. Whereas the city is moved about godliness,
F1346
“it is no marvel; but this is a point of perverse zeal and mad rashness,
in that they set themselves against Paul before they know his matter. For in
this corruption of nature frowardness is joined with foolishness, so that those
will readily, of their own accord, make haste to maintain an evil cause who can
hardly be moved with many exhortations to do well. This is a hard case, that the
whole world should be armed against us at a sudden, through the persuasion of a
few; but seeing it pleaseth the Lord it should be so, let every one of us
prepare himself by this, and such like examples, to suffer all manner [of]
assaults, and to bear and abide all brunts.
|
ACTS
21:31-40
|
|
31. And as they sought to kill him, it was
told the captain of the band, that all Jerusalem was in an uproar. 32.
Who took with him straightway soldiers and under captains, and ran down unto
them: but they, when they saw the chief captain and the soldiers, left smiting
of Paul. 33. Then the chief captain drew near, and took him, and
commanded him to be bound with two chains, and he asked what he was, and what he
had done. 34. And some cried one thing, and some another, among the
people: and when he could not know the truth, by reason of the tumult, he
commanded him to be carried into the camp. 35. And when he came to the
stairs, it happened that he was carried of [by] the soldiers, because of the
violence of the multitude. 36. For the multitude of people followed,
crying, Away with him. 37. And when Paul began to be carried into the
camp, he saith to the captain, May I speak to thee? Who said, Canst thou speak
Greek? 38. Art not thou that Egyptian, which before these days madest an
uproar, and leddest into the wilderness four thousand men which were murderers?
39. And Paul said, I verily am a man which am a Jew, born in Tarsus, a
citizen of no vile city of Cilicia: but I beseech thee suffer me to speak to the
people. 40. And when he had given him leave, Paul, standing upon the
stairs, beckoned with the hand unto the people. And when there was made great
silence, he spake in the Hebrew tongue, saying.
|
31.
As they sought to kill him. Assuredly
the force of Satan appeareth therein, in that he driveth the people headlong
into such rage, that when they have shut the doors of the temple, being not
content with mean punishment, they conspire to put Paul to death. We must thus
think with ourselves that Satan doth prick forward the enemies of godliness,
lest their rage, how cruel and troublesome soever it be, trouble us. On the
other side appeareth the wonderful goodness of God, when as he raiseth up the
chief captain at a sudden, that he may deliver Paul from death. He himself
thought upon no such thing, but he came to appease the tumult which was raised
among the people; but the Lord showeth a more evident token of his providence,
because Paul’s life was delivered from such present danger without
man’s counsel. Thus doth he suffer the faithful not only to labor, but to
be almost oppressed, that he may deliver them from death more wonderfully. Luke
calleth him the chief captain [tribune] of the band
F1347
improperly, seeing every chief captain was set over a thousand, which cloth also
appear by the text, where he saith that the chief captain took with him under
captains?
F1348
32.
And when they saw the chief captain.
Those whose fury neither the majesty of God, nor yet the reverence of the
temple, could once stay, begin to relent when they see a profane man. Whereby it
appeareth that they were set on fire rather with barbarous cruelty than zeal.
Now, whereas the chief captain bindeth Paul with chains, he declareth thereby
sufficiently that he came not to ease him. The unbelievers would attribute this
to fortune; but the Spirit hath depainted out unto us the providence of God as
in a table [picture] reigning amidst the confused uproars of men. And though
this be very hard that this holy minister of God is so shamefully handled, yet
the equity of the chief captain is to be commended if he be compared with the
Jews. He bindeth him with chains, as if he were some evil-doer, or some wicked
person; yet doth he vouchsafe to hear him when he is bound, whom they did beat
unmercifully; neither doth he determine to handle him hardly before he knew his
ca, use. Yea, this was the best way to mitigate their cruelty, because they
thought [hoped] that Paul should be punished immediately.
34.
Some cried one thing, and some
another. The madness of the raging
people doth betray itself on every side. They make horrible outcries, whereof
one is contrary to another. Nevertheless, they desire with one consent to have
him put to death who was convicted of no offense. In the mean season, we need
not doubt but that they were blinded with a color of holy zeal. But the truth of
the cause well known maketh men truly zealous, as it maketh them true martyrs of
God, but rage betrayeth devilish madness. Whereas mention is made in this place
of the camp or fortress, we must know that the soldiers, which were placed to
guard the city, had a place which was trenched and fortified on every side,
which they might defend as if it were a castle, and from which they might beat
back all assaults, if any sedition were raised. For it had not been good for
them to have been dispersed here and there in diverse inns,
F1349
seeing the people were treacherous, and the city troublesome. And we gather by
this that the place was high, because Luke saith, that when they came to the
steps, Paul was carried of [by] the soldiers. And whether the soldiers did lift
Paul up on high that they might bring him safe to the station or camp, or he was
thus tossed with the violence of the crowd, this was no duty [office] of favor.
But the greater the cruelty of those which followed him was, God did more
plainly declare that he was favorable to his servant in sparing his life, lest
if he should have been murdered in the tumult, his death should have wanted due
fruit.
37.
May I speak unto thee? Paul offered
himself to defend his cause, which all the servants of God must do. For we must
do our endeavor to make our integrity known to all men, lest through our infamy
the name of God be blasphemed. But when the chief captain demandeth whether Paul
be not that Egyptian which was a murderer, which a little before had led away a
company of men,
F1350
let us learn that how modestly and quietly soever the ministers of Christ behave
themselves, and howsoever they be void of all fault, yet cannot they escape the
reproaches and slanders of the world. Which thing we must note for this cause,
that we may acquaint ourselves with rebukes;
F1351
and that in well-doing we may be prepared to be evil-spoken of. When he asketh
him concerning the Egyptian, he meaneth not Theudas the sorcerer, as some men
falsely suppose; of whom Gamaliel made mention before in the fifth chapter,
(<440536>Acts
5:36) and of whom Josephus speaketh more in his twentieth of Antiquities. For,
besides that we read there that Theudas carried away only four hundred men, and
the chief captain reckoneth up in this place four thousand, and saith that they
were all murderers, that is more, in that Theudas raised that faction during the
reign of Tiberius or Augustus Caesar; whereof remained only an obscure report,
because, so soon as a troop of horsemen was sent after them, they were forthwith
destroyed.
Notwithstanding, it seemeth to me that Josephus is
deceived in that where he saith, first, that Cuspius Fadus was sent by Claudius,
and then he addeth, that Theudas was of him overcome, seeing I have before
showed that that former insurrection was made at such time as Claudius was but a
private man. Though he disagree much with Luke’s narration, even in the
number, seeing he saith that there were about thirty thousand made partners in
the sedition, unless happily we expound it thus, that, after he was put to
flight by Felix, he fled into the wilderness with four thousand. And it had been
an absurd thing that the number should be made ten times greater, as also, that
a troop, having no skill in war, or being altogether without courage, should
have been defamed with the name of murderers. For as Josephus doth witness, that
seducer had deceived the simple and credulous common people with false promises,
boasting that he was a prophet of God, which would lead the people dry foot
through the midst of Jordan.
But the same Josephus putteth the matter out of doubt
when he saith, that an Egyptian, a prophet, did gather together a band of men
under Felix the president, and did carry them into Mount Olivet, whereof four
hundred were slain, two hundred taken, and the residue dispersed. The history
was fresh in memory. Again, forasmuch as the author of the sedition was escaped,
and the region filled with murderers,
F1352
it is not without cause that the chief captain demandeth of Paul, when he seeth
all men so hate him, whether he were that Egyptian. Luke recordeth no longer
conference had between the chief captain and Paul; yet it is likely, forasmuch
as both of them understood the Greek tongue, that they had farther talk. Whereby
it came to pass, that so soon as Paul had well purged himself, he had license
granted him to speak to the people. For the chief captain would never have
suffered a wicked man to make any public speech in a city which was so sore
suspected.
CHAPTER 22
|
ACTS
22:1-5
|
|
1. Men, brethren, and fathers, hear mine
excuse which I make now before you. 2. And when they heard that he spake
to them in the Hebrew tongue, they kept the more silence: And he said, 3.
I truly am a man, a Jew, born in Tarsus, a city of Cilicia, and brought up in
this city at the feet of Gamaliel, and taught according to the perfect manner of
the law of the fathers, and was zealous toward God, as ye all are this day.
4. And I persecuted this way unto death, binding and delivering into
prison both men and women. 5. As the chief priest doth bear me witness,
and all the older of elders, of whom also I received letters unto the brethren,
and went to Damascus, to bring them which were there bound to Jerusalem, that
they might be punished.
|
Though we may guess by the beginning of this speech
what was Paul’s drift, yet because he was interrupted, we know not
certainly what he was about to say. The sum of that part which is refitted is
this, that forasmuch as he was well and faithfully instructed in the doctrine of
the law, he was a godly and religious worshipper of God in the sight of the
world. Secondly, that he was an enemy to the gospel of Christ, so that he was
counted among the priests one of the principal maintainers and defenders of the
law. Thirdly, that he did not change his sect unadvisedly; but that being tamed
and convict by an oracle from heaven, he gave his name to Christ. Fourthly, that
he did not embrace unknown things, but that God appointed him a faithful
teacher, of whom he learned all things perfectly. Lastly, that when he was
returned to Jerusalem, and sought to do good to his countrymen, God did not
permit him. So that he brought not the doctrine of salvation unto foreign
nations without good consideration, or because he hated his own nation, but
being commanded by God so to do.
1.
Men, brethren, and fathers. It is a
wonder that he giveth so great honor yet to the desperate enemies of the gospel,
for they had broken all bond of brotherly fellowship, and by oppressing the
glory of God, had spoiled themselves of all titles of dignity. But because Paul
speaketh in this place as some one of the people, he speaketh so lovingly unto
the body itself, and useth towards the heads words honorable without
dissembling. And surely because their casting off was not made known as yet,
though they were unworthy of any honor, yet it was meet that Paul should
reverently acknowledge in them the grace of God’s adoption. Therefore, in
that he calleth them brethren and fathers, he doth not so much regard what they
have deserved, as into what degree of honor God had exalted them. And all his
oration is so framed that he goeth about to satisfy them, freely indeed, and
without flattering, yet humbly and meekly. Therefore, let us learn so to
reverence and honor men that we impair not God’s right. For which cause
the pope’s pride is the more detestable, who, seeing he hath made himself
an high priest without the commandment of God and the consent of the Church,
doth not only challenge to himself all titles of honor, but also such tyranny,
that he goeth about to bring Christ in subjection; as if when God doth exalt men
he did resign up his right and authority to them, and did stoop down to
them.
2.
That he spake Hebrew. This is indeed an
usual thing, that when men which speak diverse languages are together, we hear
those more willingly who speak our own language; but the Jews were moved with
another peculiar cause, because they imagined that Paul was offended
F1353
with his own kindred, so that he did even hate their tongue, or that he was some
rogue which had not so much as learned the speech of that nation whereof he said
he came. Now, so soon as they heard their own language, they began to have some
better hope. Furthermore, it is uncertain whether Paul spake in the Hebrew or in
the Syrian tongue; for we know that the speech of the Jews was corrupt and
degenerate after their exile, forasmuch as they had much from the Chaldeans and
Syrians. For mine own part, I think, that because he spake as well to the common
sort as unto the elders, he used the common speech which was at that day
usual.
3.
I am a
Jew. As all things were out of order at
that day among the Jews, many rogues and vagabonds, to the end they might have
some shroud for their wickedness, did falsely boast that they were Jews.
Therefore, to the end Paul may acquit himself of this suspicion, he beginneth at
his birth; that done, he declareth that he was known in Jerusalem, because he
was brought up there of [from] a child; though this latter thing seemeth to be
spoken not only for certainty’s sake, but because it skilled much that
this should also be known how well he had been instructed.
There is nothing more bold to cause trouble than
unlearned men. And at that day the government of the Church was so decayed, that
religion was not only subject to sects, but also miserably mangled and torn in
pieces. Therefore, Paul nameth his master, lest any man may think that he had
not been nousled up in learning,
F1354
and therefore had he forsaken the worship of the fathers; as many men, who are
not trained up in learning, forget their nature and grow out of kind.
F1355
But Paul saith chiefly that he was well taught in the law, that the Jews may
understand that it was not through ignorance (as it falleth out oftentimes) that
he causeth such ado, and doth counterfeit their monsters.
It is to be doubted whether this be that Gamaliel of
whom mention is made before,
(<440534>Acts
5:34). Scholars are said to sit at their masters’ feet, because forasmuch
as they be not as- yet of strong and sound judgment, they must bring such
modesty and aptness to be taught, that they must make all their senses subject
to their masters, and must depend upon their mouth. So Mary is said to sit at
Jesus’ feet
(<421039>Luke
10:39) when she giveth ear to his doctrine. But and if such reverence be due to
earthly masters, how much more ought we to prostrate ourselves before the feet
of Christ, that we may give ear to him when he teacheth us out of his heavenly
throne? This speech doth also put boys and young men in remembrance of their
duty, that they be not stout nor stubborn, or that they be not puffed nor lifted
up against their masters through some foolish confidence, but that they suffer
themselves quietly and gently to be framed by them.
Taught in the law of the
fathers. The old interpreter doth
translate it word for word, taught according to the truth of the
fathers’ law, saving that
ajkri>beia
is rather a perfect way
F1356
than truth. Notwithstanding the question is, What he meaneth by this
perfect way, seeing all of them had one and the same form of the law? He seemeth
to me to distinguish that purer form of knowledge wherein he had been trained up
from the common instruction, which did more disagree with the true and natural
meaning of the law. And although the law of the Lord was then corrupt by many
additions, even among the best doctors, yet because religion was altogether
there corrupt among many, Paul doth for good causes boast, that he was both well
and also diligently instructed in the law of the fathers; or (which is all one)
exactly or perfectly, lest any man should think that he had gotten only some
small smattering, as if he were one of the common sort.
But because many who are well taught are,
notwithstanding, full stuffed with Epicurish contempt of God, he declareth that
he was zealous toward God; as if he should say, that the serious study of
godliness was annexed to doctrine, so that he meant not to daily in holy things,
as profane men do of set purpose confound all things.
But because this his zeal was altogether rash, he
maketh himself like to the other Jews for that time. Notwithstanding, this may
be taken in good part, that he did long ago no less worship God from his heart
than they did then.
4.
I persecuted this way.
This is the second point, that he was an enemy
to Christ’s doctrine, and that he was more fervent in resisting the same
than all the rest, until he was pulled back by the hand of God; which thing he
saith the chief priests and elders can testify. Therefore, there can be no
suspicion in such a sudden change. Whereas he saith, that he had letters given
him to deliver to the brethren, it must be referred unto the Jews, as if he had
called them his countrymen; but he meant to appease them with a more honorable
title. For this is Paul’s drift, that he may declare his natural and
lawful beginning which he took of that nation;
F1357
and also how desirous he was to be linked with them in
friendship.
|
ACTS
22:6-11
|
|
6. And it happened that as I journeyed and
drew near to Damascus about noon, that suddenly a great light shone round about
me from heaven. 7. And I fell to the ground, and heard a voice saying to
me, Saul, Saul, why persecutest thou me? 8. And I answered, Who art thou,
Lord? And he said to me, I am Jesus of Nazareth, whom thou persecutest.
9. And they which were with me saw indeed the light, and were afraid: but
they heard not the voice of him which talked with me. 10. Then I said,
What shall I do, Lord? And the Lord said to me, Arise, and go to Damascus; and
there it shall be told thee what things be ordained for thee to do. 11.
And when I saw not by reason of the glory of the light, being led by the hand by
those companions which were with me, I came to Damascus.
|
6.
And it happened. Because this history
was expounded more at large in the ninth chapter, I will only briefly touch
those things which were there spoken. But this is peculiar to this present
place, that Paul reckoneth up his circumstances, that by them he may prove that
he was converted by God. And this is the third member of the sermon; otherwise
this change should have been thought to have proceeded of inconstancy, or
rashness, or else it should not have been void of some infamy. For nothing is
more intolerable than to start aside from the course of godliness which men have
once entered; and also not to do that which they are commanded to do. Therefore,
lest any man might suspect Paul’s conversion, he proveth by many miracles
which he bringeth to light, that God was the author thereof. In the night-season
there appear oftentimes lightnings, which come of the hot exhalations of the
earth; but this was more strange, that about noon a sudden light did not only
appear, but did also compass him about like a lightning, so that through fear
thereof he fell from his horse, and lay prostrate upon the ground. Another
miracle, in that he heard a voice from heaven; another, in that his companions
heard it not as well as he. Also, there follow other things, that, after that he
was sent to Damascus, the event is correspondent to the oracle; because Ananias
cometh to meet him. Also, in that his sight is restored to him in a
moment.
I fell to the
earth. As Paul was puffed up with
Pharisaical pride, it was meet that he should be afflicted and thrown down, that
he might hear Christ’s voice. He would not have despised God openly,
neither durst he refuse the heavenly oracle; yet his mind should never have been
framed unto the obedience of faith, if he had continued in his former state;
therefore, he is thrown down by violence, that he may learn to humble himself
willingly. Furthermore, there is in Christ’s words only a brief
reprehension, which serveth to appease the rage of Paul being so cruelly bent.
Nevertheless, we have thence an excellent consolation, in that Christ taking
upon him the person of all the godly, doth complain that whatsoever injury was
done to them was done to him. And as there can no sweeter thing be imagined to
lenify the bitterness of persecution, than when we hear that the Son of God doth
suffer not only with us, but also in us, so again, the bloody enemies of the
gospel, who being now besotted with pride, do mock the miserable Church, shall
perceive whom they have wounded.
9.
They which were with me. I showed in the
other place, that there is no such disagreement in the words of Luke as there
seemeth to be. Luke said there, that though Paul’s companions stood
amazed, yet heard they a voice.
F1358
But in this place he saith, they heard not the voice of him which spake to Paul
though they saw the light. Surely it is no absurd thing to say that they heard
some obscure voice; yet so that they did not discern it as Paul himself, whom
alone Christ meant to stay and tame with the reprehension. Therefore, they hear
a voice, because a sound doth enter into their ears, so that they know that some
speaketh from heaven; they hear not the voice of him that spake to Paul, because
they understand not what Christ saith. Moreover, they see Paul compassed about
with the light, but they see none which speaketh from heaven.
10.
What shall I do, Lord? This is the voice
of a tamed man, and this is the true turning unto the Lord; when laying away all
fierceness and fury, we bow down our necks willingly to bear his yoke, and are
ready to do whatsoever he commandeth us. Moreover, this is the beginning of
well-doing, to ask the mouth of God; for their labor is lost who think upon
repentance without his word. Furthermore, in that Christ appointeth Ananias to
be Paul’s master, he doth it not for any reproach, or because he refuseth
to teach him; but by this means he meaneth to set forth, and also to beautify
the outward ministry of the Church.
And even in the person of one man, he teacheth us
F1359
that we must not grudge to hear him speak with the tongue of men. To the same
end tendeth that which followeth immediately, that he was blind, until offering
himself to become a scholar, he had declared
F1360
the humility of his faith. God doth not indeed make blind all those whom he will
lighten; but there is a general rule prescribed to all men, that those become
foolish with themselves who will be wise to him.
|
ACTS
22:12-15
|
|
12. And one Ananias, a godly man according to
the law, approved by the testimony of all the Jews which dwelt there, 13.
Coming unto me, and standing by me, said to me, Brother Saul, receive thy sight.
And I receiving my sight, the same hour saw him. 14. But he said to me,
The God of our fathers hath prepared thee that thou mightest know his will, and
see the Just, and hear a voice from his mouth. 15. Because thou shalt be
his witness before all men of those things which thou hast seen and heard.
16. And now why stayest thou? Arise, and be baptized, and wash away thy
sins, in calling upon the name of the Lord.
|
12.
One Ananias. Paul proceedeth now unto
the fourth point, to wit, that he did not only give his name to Christ, being
astonished with miracles, but that he was also well and thoroughly instructed in
the doctrine of the gospel. I have already said that Ananias met Paul, not by
chance, but through the direction of Christ. And whereas he giveth him the title
of godliness as concerning the law, and saith that he was well reported of by
the whole nation, in these words he preventeth the wrong
F1361
opinion which they might conceive. As they loathed the Gentiles, so they would
never have allowed any teacher coming from them; and one that had revolted from
the law should have been most detestable. Therefore, he witnesseth that he
worshipped God according to the law, and that his godliness was known and
commended among all the Jews, so that they ought not to suspect him. These
words, according to the law, are ignorantly, by some, coupled with the text
following, that he was approved according to the law. For Ananias’
religion is rather distinguished by this mark from the superstitions of the
Gentiles. Though we must note, that the law is not mentioned to establish the
merits of works, that they may be set against the grace of God; but
Ananias’ godliness is clearly acquitted of all evil suspicion which might
have risen among the Jews. And seeing that he restoreth sight to Paul with one
word, it appeareth thereby that he was sent of God, as I have said
before.
14.
The God of our fathers. As nothing is
more fit to provoke us joyfully to go forward toward God, than when we know that
God doth prevent us with his free goodness, that he may call us back from
destruction to life; so Ananias beginneth here. God, saith he, hath ordained
thee to know his will. For by this means Paul is taught that God had respect
unto him at such time as he went astray, and was altogether an enemy to his own
salvation; and so God’s predestination doth abolish all preparations which
sophisters imagine, as if man did prevent God’s grace by his own free
will. In calling him the God of the fathers, he reneweth the remembrance of the
promises, that the Jews may know that the new calling of Paul is joined with
them, and that those fall not away from the law who pass over unto Christ.
Therefore Paul confirmeth that by these words which he avouched before in his
own person, that he had not made any departure from the God of Abraham, whom the
Jews had in times past worshipped, but that he continueth in the ancient worship
which the fathers did use, which he had learned out of the law.
Wherefore, when the question is about religion, let
us learn by the example of Paul, not to imagine any new God, (as the Papists and
Mahometans have done, and as all heretics use to do) but let us retain that God
who hath revealed himself in times past to the fathers, both by the law, and
also by diverse oracles. This is that antiquity wherein we must remain, and not
in that whereof the Papists boast in vain, who have invented to themselves a
strange God, seeing they have forsaken the lawful fathers.
The same is to be said at this day of the Jews, whose
religion, seeing it disagreeth with the law and the prophets, their God must
also be degenerate and feigned. For he who would in times past be called the God
of Abraham and of the fathers, appeared at length in the person of his Son, that
he may now be called by his own name,
F1362
or title, the Father of Christ. Therefore, he which rejecteth the Son hath not
the Father, who cannot be separated from him. And Ananias saith, that it cometh
to pass, through the free election of God, that the truth of the gospel doth now
appear to Paul; whereupon it followeth, that he did not attain unto this by his
own industry, which the experience of the thing did also declare. For nothing
was more stubborn than Paul until Christ did tame him. And if we desire to know
the cause and beginning, Ananias calleth us back unto the counsel of God,
whereby he was appointed and ordained; and assuredly it is a more precious thing
to know the will of God, than that men can attain unto it by their own industry.
F1363
That which Ananias affirmeth of Paul ought to be translated unto all, that the
treasure of faith is not common to all;
F1364
but it is offered peculiarly to the elect. Furthermore, it appeareth more
plainly by the next member what this will of God is. For God spake at sundry
times and many ways by his prophets, but last of all, he revealed and made known
his will and himself wholly in his Son
(<580101>Hebrews
1:1).
To see the
Just. Seeing all the Greek books
F1365
in a manner agree together in the masculine gender, I wonder why Erasmus would
rather translate it in the neuter, Which is Just; which sense the readers
see to be cold and far let [fetched]. Therefore, I do not doubt but that Just
is taken in this place for Christ; and the text runneth very finely
F1366
thus, because it followeth immediately after, and hear a voice from his
mouth. And it is certain that all the godly and holy men did most of all
desire that they might see Christ. Thence flowed that confession of
Simeon,
“Lord, now
lettest thou thy servant depart in peace; because mine eyes have seen thy
salvation,”
(<420229>Luke
2:29).
Therefore this seeing, which godly kings and prophets
did most earnestly desire, as Christ himself doth witness,
(<421024>Luke
10:24) is not without cause extolled as a singular benefit of God. But because
the sight of the eyes should profit little or nothing, which we know was to many
deadly, he adjoineth the hearing of the voice. Ananias setteth down the cause
why God did vouchsafe Paul of so great honor, to wit, that he might be to his
Son a public witness; and he doth so prepare him, that he may learn not only for
himself alone,
F1367
but that he may have so much the more care to profit, because he shall be the
teacher of all the whole Church.
16.
And now, why tarriest
thou? It is not to be doubted but that
Ananias did faithfully instruct Paul in the principles of godliness; for he
would not have baptized him if he had been void of true faith. But Luke passeth
over many things, and doth briefly gather the sum. Therefore, seeing Paul doth
understand that the promised redemption is now given in Christ, Ananias saith,
for good causes, that nothing ought to stay him from being baptized. But when he
saith, Why tarriest thou? he doth not chide Paul, neither doth he accuse him of
slackness, but he doth rather amplify the grace of God by adding baptism. The
like sentence had we in the tenth chapter,
(<441047>Acts
10:47)
“Can any man let
[hinder] those from being baptized with water who have the Holy Ghost given them
even as we?”
But when he saith, Wash away thy sins, by this speech
he expresseth the force and fruit of baptism, as if he had said, Wash away thy
sins by baptism. But because it may seem that by this means more is attributed
to the outward and corruptible element than is meet, the question is, whether
baptism be the cause of our purging. Surely, forasmuch as the blood of Christ is
the only means whereby our sins are washed away, and as it was once shed to this
end, so the Holy Ghost, by the sprinkling thereof through faith, doth make us
clean continually. This honor cannot be translated unto the sign of water,
without doing open injury to Christ and the Holy Ghost; and experience doth
teach how earnestly men be bent upon this superstition. Therefore, many godly
men, lest they put confidence in the outward sign, do overmuch extenuate the
force of baptism. But they must keep a measure, that the sacraments may be kept
within their bounds, lest they darken the glory of Christ; and yet they may not
want their force and use.
Wherefore, we must hold this, first, that it is God
alone who washeth us from our sins by the blood of his Son; and to the end this
washing may be effectual in us, he worketh by the hidden power of his Spirit.
Therefore, when the question is concerning remission of sins, we must seek no
other author thereof but the heavenly Father, we must imagine no other material
cause but the blood of Christ; and when we be come to the formal cause, the Holy
Ghost is the chief. But there is an inferior instrument, and that is the
preaching of the word and baptism itself. But though God alone doth work by the
inward power of his Spirit, yet that doth not hinder but that he may use, at his
pleasure, such instruments and means as he knoweth to be convenient; not that he
includeth in the element anything which he taketh either from his Spirit or from
the blood of Christ, but because he will have the sign itself to be an help for
our infirmity.
Therefore, forasmuch as baptism doth help our faith,
that it may reap forgiveness of sins by the blood of Christ alone, it is called
the washing of the soul. So that the washing, spoken of by Luke, doth not note
out the cause; but is referred unto the understanding of Paul, who, having
received the sign, knew better that his sins were done away.
F1368
Though we must also note this, that there is no bare figure set before us in
baptism, but that the giving of the thing is thereto annexed; because God
promised nothing deceitfully, but doth, indeed, fulfill that which under the
signs he doth signify. Notwithstanding, we must again beware that we tie not the
grace of God to the sacraments; for the external administration of baptism
profiteth nothing, save only where it pleaseth God it shall. By this there is
also another question answered which may be moved. For seeing Paul had the
testimony of the grace of God, his sins were already forgiven him. Therefore, he
was not washed only by baptism, but he received a new confirmation of the grace
which he had gotten.
In calling upon the name of the
Lord. It is out of question that he
meaneth Christ, not because the name of Christ alone is called upon in baptism,
but because the Father commandeth us to ask of him whatsoever is figured in
baptism; neither doth the operation of the Spirit tend to any other end, saving
that it may make us partakers of his death and resurrection. Therefore, Christ
is appointed to excel in baptism, yet inasmuch as he is given us of the Father,
and inasmuch as he poureth out his graces upon us by the Holy Ghost. Whereby it
cometh to pass that the calling upon the name of Christ containeth both the
Father and the Son.
Wherefore, Ananias doth not mean, that the name of
Christ must only be named, but he speaketh of prayer, whereby the faithful do
testify, that the effect of the outward sign is in the power of Christ alone.
For the sacraments have neither any power of salvation included in them, neither
are they anything worth of themselves. Wherefore, this member is, as it were, a
correction of the former saying, because Ananias doth, in plain words, send Paul
from reposing confidence in the external sign unto Christ.
It is well known how much the Papists differ from
this rule, who tie the cause of grace to their exorcisms and enchantments; and
they are so far from studying to direct the miserable people unto Christ, that
they rather drown Christ in baptism, and pollute his sacred name by their
enchantments.
|
ACTS
22:17-22
|
|
17. And it came to pass, that, when I was
returned to Jerusalem, and prayed in the temple, I was in a trance; 18.
And saw him say to me, Make haste, and get thee quickly out of Jerusalem:
because they will not receive thy testimony concerning me. 19. Then I
said, Lord, they know that I did cast into prison, and did beat in every
synagogue those which did believe in thee: 20. And when the blood of thy
witness, Stephen, was shed, I did also stand by and consented to his death, and
kept the raiment of those which slew him. 21. And he said unto me, Go:
because I will send thee far hence unto the Gentiles. 22. And they heard
him unto this word, then they lifted up their voice, saying, Away with such a
fellow from off the earth: for it is not meet that he should
live.
|
17.
And it came to pass. This had not been
the last conclusion,
F1369
if Paul had not been cut off [stopped short] with their outrageous outcries.
Notwithstanding, his drift and purpose doth plainly appear by the former text,
[context] for he beginneth to intreat of his ministry, that he may show that he
departed not from the Jews of his own accord, as if he withdrew him of
malice from taking pains with them; but he was drawn unto the Gentiles contrary
to his expectation and purpose. For he came purposely to Jerusalem, that he
might impart with his own nation that grace which was committed to him. But when
the Lord cutteth off his hope which he had to do good, he driveth him thence.
But there was a double offense which Paul goeth about to cure. For they both
thought that the covenant of God was profaned if the Gentiles should be admitted
into the Church together with them, and nothing did grieve the proud nation so
much as that others should be preferred before them, or so much as made equal
with them. Therefore Paul’s defense consisteth in this, that he was ready,
so much as in him lay, to do them the best service he could; but he was
afterward enforced by the commandment of God to go to the Gentiles, because he
would not have him to be idle at Jerusalem. Whereas Erasmus translateth it, That
I was carried without myself, is in Greek word for word, That I was in a trance;
whereby he meant to purchase credit to the oracle. Also the circumstance of the
time and place doth confirm the same, in that the Lord appeared to him as he
prayed in the temple; which was an excellent preparation to hear the
voice of God, Concerning the manner of seeing,
F1370
read that which we touched about the end of the seventh
chapter.
18.
Because they will not. Though the
commandment of God alone ought to be sufficient enough to bind us to
obey, yet to the end Paul might be the more willing to follow, Christ
showeth him a reason why he will have him depart out of Jerusalem; to wit,
because he should lose his labor there; but he was not chosen to that end that
he might be idle, or do no good by teaching; though this were a sore trial, and
such as we may think did sore shake him.
F1371
Not long before the function of preaching the gospel was enjoined him, that his
voice might sound throughout the whole world; now even at the first entrance he
is inhibited; yea, his labor seemeth to be condemned of peculiar reproach when
his witness [testimony] is rejected, because his person is hated. But it was
meet that the holy servant of the Lord should be thus humbled, that all the
preachers of the gospel might learn to give over themselves wholly to obey
Christ, that when they be excluded from one place, they may be ready immediately
to go to another, and that they may not be discouraged, nor cease off from doing
their duty, though they be undeservedly loathed.
19.
Lord, they know. By this speech Paul
doth testify that he was not beside himself, or brought into perplexity,
F1372
but that he did assuredly believe the oracle. For without doubt he knew Christ,
whom he calleth Lord. And Paul objecteth, that it cannot almost be, but that
when they see him so suddenly changed, such a spectacle will move them. Whence
he gathereth that he shall not be unfruitful. He thought so indeed; but Christ
answereth flatly, that he hath appointed him another charge, and he taketh from
him the hope which he had in vain conceived touching the Jews. The question is,
whether it were lawful for Paul to object these reasons to Christ; for it is as
much as if he did avouch that that is probable, which Christ said could not be.
I answer, that God giveth his saints leave, familiarly, to utter their
affections before him;
F1373
especially when they seek no other thing but the confirmation of their
faith.
If any man stand in his own conceit, or stubbornly
refuse that which God commandeth, his arrogancy shall be worthily condemned; but
God vouchsafeth his faithful servants of a singular privilege, that they may
modestly object those things which may call them back from the desire to obey;
to the end that being free from lets, they may wholly addict themselves to serve
God; as Paul, after that he was taught that it pleased the Lord that it should
be so, he doth not gainsay nor contend any longer, but being content with that
one exception, and making an end there, he maketh himself ready to take his
journey, which he seemed to be loath to take. In the mean season, whereas the
Jews are not touched with so many miracles, their stubbornness and pride, which
cannot be tamed, is discovered. Which upbraiding did undoubtedly cause them to
rage.
22.
Away with such a
fellow. Luke showeth here how
outrageously Paul’s sermon was interrupted. For they do not only oppress
him with their crying, but they desire to have him put to death; where it doth
also plainly appear how frenzy [frenzied] pride is. The Jews conceived so great
good liking of themselves, that they did not only despise all the whole world in
comparison of themselves, but they stood also more stoutly in defense of their
own dignity than of the law itself, as if all religion did consist in this, that
Abraham’s stock might excel all other mortal men. So now they rage against
and rail upon Paul, because he said that he was sent to be the apostle of the
Gentiles; as if God were bound by his own liberality to suffer the contempt of
his power
F1374
in the wicked and unthankful, on whom he bestowed excellent graces above all
other. And it is no marvel if there were such fierceness and fury at that day
among the Jews, seeing that being by all means wasted,
F1375
and accustomed to suffer extreme reproaches at this day, they cease not,
notwithstanding, to swell with servile pride. But these be fruits of
reprobation, until God gather together the remnant according to Paul’s
prophecy
(<451105>Romans
11:5).
|
ACTS
22:23-30
|
|
23. And as they cried, and cast off their
garments, and threw dust into the air, 24. The chief captain commanded
him to be led into the camp; and he commanded that he should be scourged and
examined, that he might know for what cause they cried so on him. 25. And
when they had bound him with thongs, Paul said to the centurion that stood by,
Is it lawful for you to scourge a man that is a Roman, and uncondemned?
26. When the centurion heard that, he went to the chief captain, and told
him, saying, What wilt thou do? for this man is a Roman. 27. And when the
chief captain came, he said to him, Tell me, art thou a Roman? And he said, Yea.
28. And the chief captain answered, With a great sum I purchased this
freedom. And Paul said, I was so born. 29. Then those who were about to
examine him departed from him immediately: and the chief captain also was
afraid, after that he knew that he was a Roman, and that he had bound him.
30. And on the next day, when he would know the truth,
F1376
he loosed him from his bonds, and commanded the high priests and all the
council to come together, and he brought Paul and set him before
them.
|
24.
The chief captain. It was well and
wisely done of the chief captain thus to withdraw Paul from the sight of the
people, forasmuch as his presence did move and more provoke them who were
already too much moved. For by this means he provideth for the life of the holy
man, and partly appeaseth the madness of the people. But when he com-mandeth him
to be scourged, to whose charge he heard no certain crime laid, he seemeth to
deal unjustly. And yet this injury [injustice] was not without color, because it
was likely that it was, not without cause, that all the people had
conspired to put one man to death. Therefore, a vehement presumption was the
cause of so strait examination. But we must note that this is a common custom
among politic men, that they be just judges, so far as is expedient for them;
but if they be called away by profit, then they go out of the way. Nevertheless,
it is sufficient for them to color this their wickedness with the title of
wisdom, because they hold that general principle, that the world cannot be
governed without some show or color of justice; but in all actions that subtilty
whereof I spake doth prevail, that they consider rather what is profitable than
what is equal and right.
25.
Is it lawful? He allegeth first the
privilege of the city, then he defendeth himself by common law. And though there
were more weight in the second point, (to wit, that it is not lawful to scourge
a man before his cause is heard) yet should he have prevailed nothing, unless
the centurion had been more moved with the honor of the Roman empire. For
nothing was then more heinous than to do any thing which was contrary to the
liberty of the people of Rome. Valerius’ law, the law of Porcius, and of
Sempronius, and such like, did forbid that no man should do any violence to the
body of the city of Rome
F1377
without the commandment of the people. The privilege was so (sure and) holy,
that they thought it to be not only a deadly offense, but also such an offense
as could not be purged, that a citizen of Rome should be
beaten.
Therefore, Paul escaped rather by the privilege than
by common equity, yet did he not doubt in a good cause to bear off the injury
which was prepared for him, with this buckler of the city. But we must know that
he did so allege the right and privilege of the city, that the chief captain was
brought to believe him, because his words should not hare been credited unless
he had used some proof. Moreover, it was no hard matter for a man, who was well
known, to bring forth witnesses. We alleged a cause in the sixteenth chapter,
why he suffered himself to be scourged at Philippos, [Philippi] which he now
preventeth by his own declaration; to wit, because he should not have been heard
in a tumult raised among the common people
(<441637>Acts
16:37). But because he hath now to deal with the soldiers of Rome, who did
behave themselves more moderately and gravely, he useth the
opportunity.
26.
This man is a Roman. Some man may marvel
that he was so credulous, who was appointed to be chief in examining Paul, that
he doth affirm the thing, as if he knew it to be so. For if he ought to believe
Paul’s words, every malefactor might, by this shift, have escaped
punishment. But this was their manner of dealing, he which did say that he was a
citizen of Rome, unless he could bring in some which knew him, or prove it
lawfully, he was punished; for it was death for any man to pretend the freedom
of the city falsely. Wherefore, the centurion referreth the matter unto the
chief captain, as doubting thereof; and he (as we have said) doth straightway
examine the matter more thoroughly. And though Luke doth not express by what
testimonies Paul did prove himself to be a citizen of Rome, yet, undoubtedly,
the chief captain knew the truth of the matter before he loosed
him.
28.
With a great sum. The chief captain
objecteth this to refute him as if he should say, that the freedom of the city
is not so common, and easily to be obtained. How can it be that thou, being some
base fellow of the country of the Cilicians, shouldst obtain this honor, for
which I paid sweetly? Whereas Paul maketh answer, that he was free born, who
never saw the city, yea, whose father it may be was never there, there is no
cause why this should trouble any man. For those who are skillful in the Roman
history know that certain were made free of the city who dwelt in the provinces,
if, having deserved well of the commonwealth, or in war, or in other weighty
affairs, they did desire and crave this reward of the deputies, [proconsuls] so
that it is no absurdity to say that he was born a citizen of Rome, who,
descending by his ancestors of some province far distant from Rome, did never
set foot in Italy. Notwithstanding, the question is, how this can hang together,
that the chief captain was afraid, because he had bound a citizen of Rome, and
yet he did not loose him from his bonds until the morrow? It may be that he
deferred it till the next day, lest he should show some token of fear.
Notwithstanding, I think that the chief captain was afraid, because Paul was
bound at his commandment, that he might be scourged, because this was to do
injury to the body of a citizen of Rome, and to break the common liberty, and
that [although] it was lawful to put a Roman in prison.
CHAPTER 23
|
ACTS
23:1-5
|
|
1. And Paul beheld the council steadfastly,
and said, Men and brethren, I have served God until this day in all good
conscience. 2. And the high priest Ananias commanded those that stood by
him to smite him on the face. 3. Then Paul said to him, God will smite
thee, thou painted wall; and thou sittest judging according to law, and
transgressing the law, commandest thou me to be smitten? 4. And those
which stood by said, Railest thou on God’s high priest? 5. And Paul
said, I wist not, brethren, that he was the high priest; for it is written, Thou
shalt not speak evil of the ruler of thy people.
|
1.
Looking earnestly. Paul beginneth with
the testimony of a good conscience, that all the whole multitude may understand
that he is unjustly charged with such an heinous offense, as if he had gone
about to overthrow the worship of God. It may be, indeed, that a man may offend
of ignorance, who will not otherwise be a contemner either of God or of
religion; but Paul meant at the first, only with this excuse, to mollify their
nettled minds, that he might the better be heard; for it had been in vain for
him to have defended himself, so long as that opinion did stick in the minds of
the priests, that he was a wicked revolt, [apostate]. Therefore, before he enter
the cause, he excuseth himself of that crime, not only that he may purchase
favor by that desire which he had to live godlily, but also that he may prevent
false accusations, or at least that he may refute unjust prejudices which might
have made against him, wherewith he saw the whole multitude infected and
corrupted. We know not what he meant to say besides. Notwithstanding, this
preface teacheth that no man can rightly handle the doctrine of godliness,
unless the fear of God reign and bear the chief sway in him. And now, though he
give not the priests so honorable a title here as he did a little before, when
he stood upon the steps of the fortress, yet he calleth them brethren, giving
them that honor, not because they deserve it, but that he may testify that he is
not the cause of the breach of friendship.
2.
And the chief priest. Luke’s
narration seemeth not to agree with the usual history; for Josephus writeth thus
concerning the high priests of that time, that Quadratus, deputy [proconsul] of
Syria, deposing Cumanus from the government of Judea, commanded him to answer
for himself before Caesar, and sent Ananias, the highest priest, bound with him,
into whose place who was chosen he maketh no mention, saving that it is likely
that Jonathas had the honor given him, who, as he reporteth, was afterward slain
by the subtilty and treachery of Felix, deputy [prefect] of Judea, who succeeded
Cumanus; for when he had oftentimes told Felix part of his mind, and he could
not away with the constancy of the man, he made a compact with one Doras, that
he should privily convey in murderers to slay him. Then, as the same Josephus
doth witness, king Agrippa made Ismael, the son of Phebeus, priest. But when he
was sent by the people to Rome about a certain suit, and was kept there by
Popea, wife to Nero, Agrippa putteth in his place one Josephus, whose name was
Chabus, the son of Simon. But immediately being also weary of him, he appointeth
Ananus, the son of Ananus, to be high priest.
Furthermore, he saith that this last thing happened
at such time as, after the death of Festus, Albinus did succeed him. And I see
not why some call this Ananus Ananias. That hath indeed some color, in that he
is called a Pharisee; also in that it is said that he was bold and stout, who,
without any lawful authority, caused James, the Lord’s brother, to be
stoned. But if we give credence to Josephus, he could not be that Ananias of
whom mention is made ill this place by Luke, who was then made priest, when many
years were past and gone, after that Felix departed out of the
province.
I have another conjecture in my head. For there
flourished during all that time one Ananias, an high priest, who, excepting the
title of honor, was almost chief in the order. And because Josephus leaveth some
void time between Ananias and Ismael, it may be that this man had the room of
the highest priest in the meantime.
F1378
But though this were not so, it appeareth out of Josephus, that Ananias, who
died when the city was besieged, was, in the reign of Claudius Caesar and Nero,
equal in dignity with the chief priests which were then.
Yea, his authority is so highly extolled, as if he
had the chief government, howsoever other men did bear the ensigns of honor.
Again, he is called
arciereuv
confusedly,
F1379
as those who were the highest priests. Now, let the readers ponder and consider,
whether the word
arciereuv
doth not rather signify in this place chief than highest, as it
doth in many other places. For the Evangelists do everywhere call the priests
who were of the course of Aaron
arciereiv,
that they may distinguish them from the Levites, who had a more inferior degree
of priesthood. Moreover, it may be that that Ananias, who was counted stout and
courageous, did supply the high priest’s room in his absence. Those things
which we have recited out of Josephus are recorded partly in the Twentieth Book
of Antiquities, from the third chapter until the eight; partly in the Second
Book of the Wars of the Jews.
He commanded him to be
smitten. We see that there was in this
assembly great distemperature. For whereas the high priest was in such rage,
that he commanded Paul to be smitten for nothing, he did it undoubtedly with the
consent of all the rest; yea, to the end he might win the favor of mad men. The
Lord doth suffer the wicked to be so carried away by Satan, that they fall from
all show of equity and temperance. For hypocrites would fain bear some show of
moderation; and undoubtedly this high priest went about to pretend such gravity
as did beseem his person. But the Lord did pluck this visure [mask] from his
face, so that there was not found in him so much as the modesty of a mean man,
but he poured out his furious force like a beast.
In the mean season, we see what horrible and filthy
disorder there was at that day in the Church. Ananias, who was the chief of the
council, whereas he ought to have stayed others by his gravity, forgetting all
modesty, he enforceth them unto violence and savageness. Therefore they had at
that day no regard of discipline, but there remained among them confused
barbarism. And no marvel, for they had estranged themselves from God; they had
most reproachfully rejected Christ; all their religion was set to sale.
Therefore it was meet that they should run headlong into furious madness, which
might be loathsome even among profane men, that they might be punished in their
own shame for their ungodliness.
3.
God shall smite thee. Paul cannot put up
that injury, but he must, at least, with sharp words reprehend the high priest,
F1380
and denounce God’s vengeance unto him. For it is no curse, as appeareth
sufficiently by the Greek text, but rather a reprehension, joined with the
denouncing of a punishment. If any man object, that Paul did not use that
modesty which Christ commandeth his to use, when he commandeth them after they
have received a blow on the left cheek to turn the right cheek also,
(<400539>Matthew
5:39) we may readily answer, that Christ doth not in these words require
silence, whereby the wickedness and frowardness of the wicked may be nourished;
but he doth only bridle their minds, that they may not take that injury, which
they have already received, impatiently. Christ will have those that be his to
be ready to suffer another injury after that they have already received one; and
by this means he represseth all desire of revenge. This is a brief and true
definition of patience which beseemeth all the faithful, that they break not out
into wrathfulness, that they do not one evil turn for another; but that they
overcome evil with goodness. But this is no let but that they may complain of
those injuries which they have suffered, but that they may reprove the wicked,
and cite them to the judgment-seat of God; so they do this with quiet and calm
minds; and, secondly, without evil will and hatred; as Paul appealeth, in this
place, unto God’s judgment-seat, that the high priest may not flatter
himself in his tyranny. Therefore he accuseth him, because he breaketh the law,
from which (as he pretendeth) he hath his authority; whence he gathereth, that
he shall not escape unpunished.
If any man, being overcome with impatience, do but
murmur, he shall not be blameless. But a manifest and sharp accusation, if it
proceed from a quiet mind, doth not pass the bounds set down by Christ. If any
man say that it is mixed with railing, I answer, that we must always mark with
what affection the words be uttered. Christ pronounceth that man to be worthy to
be punished by the council who shall only say to his brother raca; and as
for him who shall say thou fool, he maketh him subject to a more heavy
judgment
(<400522>Matthew
5:22). But if opportunity be offered to reprove, we must oftentimes reprehend
sharply. Whereby it appeareth, that this only was Christ’s drift to keep
back his, first, from all indignation, secondly, from speaking anything in
despite
F1381
of any man. Therefore, let us beware of railing, and then we may not only note
in our brethren foolishness, but also it shall be lawful for us to express their
offenses by their names when need shall be. So Paul did not speak for his own
sake, that he might, with sharp words, requite the injury done to him by the
high priest; but because he was a minister of the word of God, he would not wink
at an offense which did deserve sharp and serious reprehension; especially
seeing it was profitable to bring to light the gross hypocrisy of Ananias.
Therefore, so often as we have any dealings with the wicked, if we be desirous
to handle a good cause well, we must beware that there break out in us no motion
of anger, that no desire of revenge provoke us to break out into railing. But if
the spirit of meekness reign in us, we may handle the wicked according to their
deserts, as it were out of the mouth of God; yet so that it may appear that we
be rather prophets, than that we blunder out anything rashly through immoderate
heat.
4.
Those which stood by said. By this it
appeareth that they were all sick of one disease.
F1382
For why do they not rather blame Ananias, when they saw that he had quite
forgotten all modesty, and that he brake out into violence and stripes after a
barbarous manner? for even this did turn to the reproach of them all.
F1383
But this is a solemn [marked] thing among hypocrites, they look narrowly into
other men’s faults and wink at their own. Again, this pride is coupled
with tyranny, so that their subjects, and those who are under them, may do
nothing, but as for themselves, they may do whatsoever they will. So fareth it
at this day in Popery, the more liberty that impure clergy doth grant to itself,
and the more carelessly it waxeth wanton, and polluteth the whole world with the
sins which flow thence, the more straitly do they rule and stay the tongues of
the people. Therefore, if any man dare be so bold as once to whisper, a little
liberty doth cause them to make outrageous outcries as it were heinous
sacrilege.
5.
I knew not, brethren. Those who think
that this excuse of Paul hath in it no figure, do not well mark the contrary
objections wherewith their error is refuted. They say that Paul knew not the
high priest, because he had been absent long time; as if he were ignorant that
he was chief priest, who is the chief in the council, and hath the uppermost
room. Neither was Ananias so base and obscure that Paul was ignorant of his
degree. But his words cut off all occasion of disputation, when as he chideth
him, because, occupying the place of a judge, under color of the law, he doth,
in his rage, that which is contrary to law. Therefore Paul knew what place he
had, when he said that he abused his power. Other some invent a more subtle
answer, that he spake not here of the mail, but of the office and public person.
But, first, the exposition is far fet, [fetched] because, if Paul did reverence
the priesthood, he must needs have given some honor to the man which had the
same. And now it is not to be thought (forasmuch as the majesty of the
priesthood was abolished by the coming of Christ, and that there followed such
filthy profanation) that Paul did honor those as he was wont, (as if their
perfect and lawful authority did continue) who, under the title of the high
priests, did reign as lords without any law or right.
Therefore, subscribing to Augustine, I do not doubt
but that this is a taunting excuse. Neither doth that any whit hinder, because
plain speech becometh the ministers of the word. For seeing there be two sorts
of ironies, one which is covered with subtilty and means to deceive, another
which doth so figuratively note out the thing which is in hand, that it doth
prick sorer; in this second, there is nothing which doth not well beseem the
servants of Christ. Therefore, this is the meaning of the words, Brethren, I
acknowledge nothing in this man which belongeth to the priest. Also, he added a
testimony of the 22nd chapter of Exodus,
(<022228>Exodus
22:28) in which place, though Moses speak of judges, yet the sentence is
extended properly unto any lawful order. Therefore all dignity, which is
appointed for maintenance of civil government, ought to be reverenced and had in
honor. For whosoever he be that rebelleth against or resisteth the magistrate,
or those who are appointed to rule, and are promoted unto honor, he would have
no government.
F1384
And such desire tendeth to the disturbing of order. Yea, it shaketh and
overthroweth all humanity. Therefore Paul purgeth himself of this crime; yet so,
that he denieth that Ananias is to be counted a priest of God, who hath
corrupted and perverted all the order of the Church.
But here riseth a question, whether we ought not to
obey a ruler, though he exercise tyranny? For if that man be not to be deprived
of honor which executeth his office amiss, Paul offended in robbing the high
priest of his honor. Therefore I answer, that there is some difference between
civil magistrates and the prelates of the Church. For though the exploiting
[administration] of earthly or civil rule be confused or perverse, yet the Lord
will have men to continue still in subjection. But when the spiritual government
doth degenerate, the consciences of the godly are at liberty, and set free from
obeying unjust authority; especially if the wicked and profane enemies of
holiness do falsely pretend the title of priesthood to overthrow the doctrine of
salvation, and challenge to themselves such authority, as that they will be
thereby equal with God. So it is not only lawful for the faithful at this day to
shake off from their shoulders the Pope’s yoke, but they must do it of
necessity, seeing they cannot obey his laws unless they forsake
God.
|
ACTS
23:6-9
|
|
6. And when Paul knew that the one part were
of the Sadducees, and the other of the Pharisees, he cried out in the council,
Men and brethren, I am a Pharisee, the son of a Pharisee: I am judged of the
hope and resurrection of the dead. 7. And when he had thus said, there
was a dissension among the Pharisees and Sadducees: and the multitude was
divided. 8. For the Sadducees say there is no resurrection, neither
angel, neither spirit: but the Pharisees confess both. 9. And there was a
great cry: and the scribes of the Pharisees’ sect arose, and strove,
saying, We find no evil in this man: but if the spirit or an angel have spoken
to him, let us not fight against God.
|
6.
And when Paul knew. The policy
F1385
of Paul, whereof Luke maketh mention, doth seem not to beseem the servant of
Christ. For the subtilty which he used was inwrapped in dissimulation, which was
not far from a lie. He saith that the state of his cause did consist in the
resurrection of the dead: but we know that the strife arose about other matters:
because he disannulled the ceremonies, because he admitted the Gentiles into the
covenant of salvation. I answer, that though these things be true, yet did not
he lie. For he doth neither deny that he was accused of other matters, neither
doth this make the whole controversy to consist in one point; but he saith truly
that the Sadducees were therefore offended with him, because he did hold the
resurrection of the dead. He knew that those who had conspired together against
him were enemies also one to another.
F1386
He knew that his own conscience was clear; and it had been an easy matter for
him to prove his cause good before just judges. Yet because he seeth them cry
out on him clamorously, and that he had no place granted to defend himself, he
setteth his enemies together by the ears. Whereby it doth also appear, that they
were carried away through ignorance and blind zeal. Therefore we must note that
Paul did so begin, as that he was desirous truly and plainly to unfold the whole
matter; and that he did not craftily refuse to make a pure and sound confession,
such as, the servants of Christ ought to make; but because the way was stopt
before him, neither could he be heard, he used the last remedy,
F1387
to declare that his adversaries were carried headlong with blind hatred. For the
end doth show, that those are not guided with reason or judgment, who are
carried out of the way by mutual discord.
Now, if any man, which darkeneth the light of
doctrine, excuse his craft, by the example of Paul, he is easily refuted. For it
is one thing for a man to provide for himself alone with the loss of
truth, and another to lead the professed enemies of Christ from resisting him,
that they may strive among themselves.
Furthermore, we see the nature of the wicked, though
they disagree among themselves like enemies, yet when they are to make war
against the gospel, they forget their own garboils [strifes]. For Satan, the
father of discord, doth procure this one consent only among his, that they may
be of one mind and of one affection, to extinguish godliness. So we see that the
factions which are in Popery hot,
F1388
are quiet only so long as they join hand in hand to oppress the gospel. For
which cause, the disciples of Christ must be more courageous to foster and
nourish truth, that, being joined together, they may the better resist. Also, we
gather by this what manner of peace the Scripture commendeth unto us. Christ
saith that the peace-makers are the children of God,
(<400509>Matthew
5:9) and this is true, that they must do what they can to bring all men that
they may grow together
F1389
under the Lord. Yet this doth not hinder but that we may, (fighting under the
banner of the same Lord) as it were, with the sound of the trumpet, stir up the
wicked, that they may, like Midianites, one slay another,
(<070722>Judges
7:22) so that both simplicity of zeal, and the wisdom of the Spirit, direct us
hither.
One part were
Sadducees. We see here again, as in a
glass, how deformed and confused the ruin of the Church was at that day. Faith
is the soul of the Church; nothing is more proper to faith than agreement,
nothing more contrary than sects. And this thing must needs follow, when every
man (setting aside the word of God) did draw his disciples unto his own
inventions. For there is no other holy bond of unity than the natural and plain
F1390
truth of God. So soon as men depart from that, no marvel if they be dispersed
and drawn hither and thither like members pulled asunder.
Therefore, the beginning of sects among the Jews was
the corruption of the law; like as the Lord did revenge the profanation of his
word, which was corrupt with diverse inventions of men, with like punishment in
Popery. Wherefore, we must the more fear, lest horrible and more lamentable
scatterings hang over our heads than was that which was in time of Popery,
whereof there appear some tokens. And no marvel, seeing we provoke the Lord to
wrath so many ways with our unthankfulness. But though the face of the Church be
blotted and blurred with many spots and blots; and what manner of deformity
soever fall out hereafter, let us comfort ourselves with this, that as God was
careful then to deliver the Church wonderfully from destruction, so through his
grace there shall always some seed continue. It cannot be, indeed, but that
godly minds will somewhat despair, when they see things so far out of order; but
let us learn straightway to hold up that buckler, that the Lord, who, in such a
thick mist of errors, in such a heap of superstitions, in the unbridled
licentiousness of sects, did preserve his Church among the Jews, will never
suffer the same to be quite put out wholly in the world.
The same thing did likewise happen in Popery. For
when as the worship of God was overthrown there, the doctrine of salvation was
oppressed, the kingdom of Christ was thrown down, and ungodliness did openly
reign, yet God did save certain hidden remnants, and there was always some wheat
in the chaff. It is very profitable to confer these examples together. When as
we inveigh at this day against Popery, the hired patrons thereof cry out on the
other side, that nothing is more absurd than that we should imagine that the
Church of God was extinguished during many ages, as if we did imagine that God
had no people left, when those had forsaken him who ought to have maintained his
pure worship. Yea, we complain that those tyrants did corrupt the Church, that
the temple was by them profaned, so that it did not greatly differ from an
hog’s-sty, that the flock of Christ was scattered abroad, and his
sheepfold broken down. Finally, that the Church was hidden from the eyes of men,
yet so that the Lord knew his elect, though they were dispersed, and did brood
them under his wings. And by this it appeareth how foolishly the Papists brag
and boast of the titles of honor, in that not the common sort, or any private
men, but the priests themselves did in times past divide the Jewish church by
deadly dissension.
Wherefore, there is no cause why we should be afraid
stoutly to resist the pride of the Pope and of all his adherents, with whom we
have the same combat which the prophets and apostles had with the priests of
their time. And as the reverence of the Church did not keep back holy men, but
that they did molest the tyranny of the wicked priests, so we must not be
terrified with vain visures, [masks] under which the Papists do vainly boast,
seeing they have, notwithstanding, cast from them the doctrine of godliness. It
is certain that the people were then divided into three sects; but Luke doth
only make mention of the Pharisees and Sadducees, omitting the Essenes, because
it was most fit for his purpose thus to do. And though this be the common
opinion concerning their names, that the former took their name of separating,
because they withdrew themselves from the company of other men, by reason of
their reigned holiness; and that the second sort took their name of
righteousness, as if they were called zeduchim; notwithstanding, for mine
own part, as I have said elsewhere, I am rather of their mind who say that the
Pharisees took their name of interpreting. For phrus signifieth
exposition, whereupon also interpreters are called phruschim; and we know
that the Pharisees, being not content with the natural doctrine of the law and
prophets, did put in many inventions which they said they received
F1391
of the fathers.
8.
The Sadducees say. Though Luke maketh
mention of three points wherein these sects did dissent, yet shortly after he
bringeth
F1392
them to two, because there is like respect to be had of spirits and of angels.
Therefore, he saith that the Pharisees did confess both; to wit, that the dead
shall rise again, and that human and angelical spirits are immortal. And here
Luke declareth in what sense the apostle professed himself to be a Pharisee, not
because he did subscribe to all their inventions, but only in the resurrection
of the dead. We know how sharply Christ reproveth their errors,
(<402229>Matthew
22:29) therefore, it had been good that some exception had been added,
F1393
lest any man might think that Paul was one with them in all things. Now, though
the Sadducees did deny the resurrection, yet may we not think that they were
altogether like to the Epicures, [Epicureans]. For they did confess that the
world is governed by the providence of God, and that every man is rewarded for
his works. In this point they were sounder than the Epicures, [Epicureans]. But
they did dote too grossly, when they included the rewards of righteousness and
the punishments of wickedness in this life. For that I may omit the Scripture,
experience doth teach, that as well the godly as the ungodly are either punished
with many miseries, or else gently
F1394
dealt withal; and that the wicked do oftentimes live in wealth and pleasures,
when as the worshippers of God are oftentimes miserably tormented; as it is
<197304>Psalm
73:4. Therefore, whosoever esteemeth the judgment of God by the present estate
of men, whether it be good or bad, he must needs fall away from faith at length
unto Epicurish contempt of God.
Now, this is beastly blockishness to rest in an
uncertain and transitory life, and not to be wise above
F1395
the earth. For which cause we must flee from that error as from a detestable
monster. For though godliness have the promises of the earthly life also, yet
because we be most miserable if our hope stay still in this world, the children
of God must begin with this, that they may lift up their eyes toward heaven, and
think continually upon the glory of the last resurrection.
Neither angel nor
spirit. This place is expounded two
manner of ways.
F1396
Many refer it unto the Holy Ghost, which seemeth to be unlikely. For howsoever
the Sadducees be to be holden excused in other errors, yet because the Scripture
doth so often repeat the name of the Spirit, I will scarce believe that they
denied that which the Pharisees believed only lightly and obscurely. For even
these men had no distinct faith concerning the Holy Spirit, that they did
acknowledge the proper person of the Spirit in the substance of God.
F1397
Some will have angel and spirit to signify one thing,
F1398
as if one thing were spoken twice. But to what end was it to repeat a thing
which was plain enough? I warrant you, that member which followeth did deceive
them, where Luke seemeth to make no distinction. But we showed the reason
before; because, seeing the souls of men and angels are of one and the same
nature and substance, they be both placed in one order. Therefore, I do not
doubt but that this is Luke’s true meaning, that the Sadducees did deny
angels, and also all manner of spirits.
Now, forasmuch as Paul crieth that he is a Pharisee
in this point of doctrine, he doth flatly condemn all brain-sick fellows, who at
this day are in the same error. For there be certain profane and unlearned men
who dream that angels and devils are nothing else but good and evil
inspirations; and lest they want some color, they say that all that came from
the heathen which the Scripture hath concerning good and evil angels, whereas
that opinion which was common in the world had his [its] beginning from the
heavenly doctrine. But the heathen did with their lies pollute that doctrine
which they had from the Fathers. As touching men’s souls, because even at
this day certain miscreants do feign that the souls do vanish away in death
until the day of the resurrection, their madness is likewise refuted by the
testimony of Luke.
9.
There was a great cry. That sedition
whereof Luke spake a little before is more plainly expressed in this place; to
wit, that they were not only of diverse opinions, but did strive clamorously
with outcries. Wherefore, vasiv
doth signify somewhat more than dissension.
Furthermore, this place doth teach what mischief disagreements bring with them.
For because they take their beginning for the most part of ambition, men proceed
thence unto contention, and straightway stubbornness breaketh out. When they be
come thither, because there is no place left either for judgment or moderation,
they can no longer judge of the cause. Those who did detest Paul begin at a
sudden to defend him. It was well done, if they had done it with judgment. But
because they inveigh against the Sadducees, they are so inflamed with hatred
against them, that they be blind in Paul’s matter. For which cause we must
beware of heat of contention, which disturbeth all things.
If the
Spirit. This ought undoubtedly to be
expounded of the Holy Ghost. And nothing could be spoken either more godly or
modestly. For so soon as it is apparent that any doctrine is revealed from
heaven, those do wickedly resist God who do not receive the same. But how is it
that the scribes do so suddenly count Paul a prophet of God whom they were once
ready to have murdered — whom they had condemned with their prejudice
until the contention arose?
F1399
Furthermore, as they did cut their own throats with these words as with a sword,
so God would have them to be to us teachers to instruct us, that we despise not
the oracles which come from heaven. Notwithstanding, we see again that those
stand in doubt who take not good heed, and are not careful to mark the word of
God; and that they waver so often as any thing is brought to light, because they
be unworthy to understand the certain truth. Wherefore, if we be desirous to
have our studies governed by the spirit of discretion, let us apply ourselves to
learn.
|
ACTS
23:10-16
|
|
10. And when there arose a sore dissension
among them, the chief captain feared lest Paul should have been pulled in pieces
by them, and he commanded the soldiers to go down, and to take him from them,
and to bring him into the camp, 11. And the night following the Lord
stood by him, and said, lie of good courage, Paul: for as thou hast borne
witness of me at Jerusalem, so must thou bear witness of me at Rome also.
12. And when it was day, certain of the Jews gathered themselves
together, and bound themselves with a curse, saying that they would neither eat
nor drink until they had killed Paul. 13. And there were more than forty
men which had made this conspiracy. 14. And they came to the chief
priests and elders, and said, We have bound ourselves with a curse, that we will
eat nothing until we have killed Paul. 15. Now therefore signify ye to
the chief captain and council that he bring him forth to you tomorrow, as if ye
would know somewhat more certainly of him: and we, before he come near, are
ready to kill him. 16. But when Paul’s sister’s son heard of
the lying in wait, he came and entered into the camp, and told
Paul.
|
10. We see again what a cruel mischief
contention is, which so soon as it doth once wax hot, hath such violent motions,
that even most wise men are not well in their wits. Therefore, so soon as any
beginning shall show itself, let us study to prevent it in time, lest the remedy
be too late in bridling it when it is in the middle, because no fire is so swift
as it. As for the chief captain, as he was appointed to be the minister of
God’s providence to save Paul’s life, so he delivereth him now the
second time by his soldiers from death. For though the chief captain defend
F1400
him so diligently, for no other purpose save only that he may prevent uproars
and murder; yet the Lord, who from heaven provided and appointed help for his
servant, doth direct his blind hands thither.
11.
And the night following. Luke declareth
that Paul was strengthened with an oracle, that he might stand courageously
against terrible assaults when things were so far out of order. Surely it could
not be but that he was sore afraid, and that he was sore troubled with the
remembrance of things to come. Wherefore, the oracle was not superfluous. Those
former things whereby he was taught that God cared for him, ought to have
sufficed to nourish his hope, and to have kept him from fainting; but because in
great dangers Satan doth oftentimes procure new fears, that he may thereby (if
he cannot altogether overwhelm God’s promises in the hearts of the godly)
at least darken the same with clouds, it is needful that the remembrance of them
be renewed, that faith, being holpen with new props and stays, may stand more
steadfastly. But the sum is, that Paul may behave himself boldly, because he
must be Christ’s witness at Rome also. But this seemeth to be but a cold
and vain consolation, as if he should say, Fear not, because thou must abide a
sorer brunt; for it had been better, according to the flesh, once to die, and
with speed to end his days, than to pine away in bands, and long time to lie in
prison. The Lord doth not promise to deliver him; no, he saith not so much as
that he shall have a joyful end; only he saith, that those troubles and
afflictions, wherewith he was too sore oppressed already, shall continue long.
But by this we gather better of what great importance this confidence is, that
the Lord hath respect unto us in our miseries, though he stretch not forth his
hand by and by to help us.
Therefore, let us learn, even in most extreme
afflictions, to stay ourselves upon the word of God alone; and let us never
faint so long as he quickeneth us with the testimony of his fatherly love. And
because oracles are not now sent from heaven, neither doth the Lord himself
appear by visions, we must meditate upon his innumerable promises, whereby he
doth testify that he will be nigh unto us continually. If it be expedient that
an angel come down unto us, the Lord will not deny even this kind of
confirmation. Nevertheless, we must give this honor to the word, that being
content with it alone we wait patiently for that help which it promiseth
us.
Moreover, it did profit some nothing to hear angels
which were sent down from heaven; but the Lord doth not in vain seal up in the
hearts of the faithful by his Spirit those promises which are made by him. And
as he doth not in vain beat them in and often repeat them,
F1401
so let our faith exercise itself diligently in the continual remembrance of
them. For if it were necessary that Paul’s faith should be oftentimes set
and stored up with a new help, there is none of us which needeth not many more
helps. Also, our minds must be armed with patience, that they may pass
through the long and troublesome circuits of troubles and
afflictions.
12.
And when it was day. By this
circumstance, Luke showeth how necessary it was for Paul to gather new and fresh
strength of faith, that he might not quake in most great and sudden danger. For
being told of this so desperate madness of his enemies, he could not otherwise
think but that he should lose his life. This vow whereof Luke speaketh was a
kind of curse. The cause of the vow was, that it might not be lawful for them to
change their purpose, nor to call back that which they had promised. There is
always, indeed, in an oath a secret curse,
F1402
if any man deceive or forswear, but sometimes to the end men may the more bind
themselves, they use certain forms of cursing;
F1403
and they make themselves subject to cruel torments, to the end they may be the
more afraid. This history doth teach that zeal is so bloody in
hypocrites, that they weigh not what is lawful for them, but they run carelessly
whithersoever their lust doth carry them. Admit we grant that Paul was a wicked
man, and worthy to die, yet who had given private men leave to put him to death?
Now, if any man had asked why they did so hate Paul, they would quickly have
answered, because he was a revolt [apostate] and schismatic; but it was but a
foolish opinion, and an opinion conceived of an uncertain report concerning this
matter which had rashly possessed their minds.
The same blindness and blockishness doth at this day
prick forward the Papists, so that they think nothing unlawful for them in
destroying us. Hypocrisy doth so blind their ears, that as men freed from the
laws of God and merit they are carried by their zeal sometimes unto treachery,
sometimes unto guile, sometimes unto intolerable cruelty, and, finally, to
attempt whatsoever they will. Moreover, we see in this history how great the
rashness of the wicked is. They bind themselves with a curse that they
will eat no meat till they have slain Paul, as if his life were in their hands.
Therefore, these brain-sick men take to themselves that which the Lord doth so
often in Scripture say is his, to wit,
“To have the life
and death of those men whom he hath created in his hand,”
(<053208>Deuteronomy
32:89).
Moreover, there be not only two or three who are
partners in this madness, but more than forty. Whence we do also gather how
willing and bent men are to do mischief, seeing they run together thus on heaps.
F1404
Furthermore, seeing Satan doth drive them headlong
into their own destruction, how shameful is then our sluggishness, when as we
scarce move one finger in maintaining the glory of God? We must use moderation,
that we attempt nothing without the commandment of God; but when God calleth us
expressly, our loitering is without excuse.
14.
They came to the chief priests. Seeing
that the priests agree to such a wicked and ungodly conspiracy, by this they
prove that there was in them neither any fear of God, neither yet any humanity.
They do not only allow [approve] that which is brought before them concerning
the murdering of the man by laying wait, but also they are ready to be partners
in the murder, that they may deliver him into the hands of the murderers, whom
they would have made away some way, they pass not how. For what other thing was
it to take a man out of the hands of the judge and to slay him, than like
murderers to rage even in the very place of judgment? The priests surely would
never have allowed [approved] such a wicked purpose if there had been in them
any drop of godly and right affection, or of humane feeling. Moreover, they did
what they could to bring destruction upon all the people and themselves also.
But the Lord did by this means disclose their wicked impiety, which lay hid
under a color of honor.
16.
Paul’s sister’s
son. We see in this place how the Lord
doth cross the purposes of the ungodly. He permitteth them to attempt many
things, and he suffereth their wicked endeavors, but at length he showeth even
in the twinkling of an eye
F1405
that he doth from heaven deride whatsoever men go about upon
earth.
“There is no
wisdom,” saith Solomon, “there is no counsel against the
Lord,”
(<202130>Proverbs
21:30).
Whereto that of Isaiah doth answer,
“Take counsel
together, and it shall come to nought: speak the word, and it shall not
stand,”
(<230810>Isaiah
8:10).
This is set before our eyes to be considered, in this
present history, as in a glass. The matter was almost dispatched, that Paul
should come out on the morrow to be slain as an avowed sacrificed.
F1406
But the Lord doth show that his life is most safely kept, so that whatsoever men
go about all is in vain. As for us, let us not fear but that his providence,
whereof he showed some token then, reacheth even unto the defending of us,
because this promise continueth sure,
“There shall not an
hair fall from your heads,”
etc.
(<422118>Luke
21:18).
Moreover, it is worth the noting, that he worketh
sometimes by means unlooked for to save those that be his, that he may the
better exercise our faith. Who would have thought that a boy would have
disclosed their lying in wait, which those who were partners in the conspiracy
thought was known to none but to themselves? Therefore, let us learn to lean
unto and stay ourselves upon the Lord, though we see no ordinary way to save
ourselves, who shall find a way even through places where nothing can
pass.
|
ACTS
23:17-24
|
|
17. And when Paul had called unto him one of
the centurions, he saith, Bring this young man unto the chief captain: for he
hath a certain thing to show him. 18. And he took him, and led him unto
the chief captain, and said, Paul the prisoner called me unto him, and desired
me to bring this young man unto thee, who hath somewhat to say to thee.
19. And the chief captain took him by the hand, and went aside with him,
and asked him, What is it that thou hast to say to me? 20. And he said,
The Jews have conspired together to desire thee that thou bring forth Paul into
the council tomorrow, as if they would know somewhat more certainly of him.
21. But do not thou obey them:
F1407
for more than forty of them lie in wait for him, who have bound themselves with
a curse, that they will neither eat nor drink until they have slain him: and now
they be ready waiting that thou shouldst promise. 22. Therefore the chief
captain let the young man go, and commanded him, Tell no man that thou hast told
me these things. 23. And when he had called unto him two under captains,
he said, Make ready two hundred soldiers that they may go to Cesarea, and
horsemen seventy, and two hundred with darts,
F1408
[or javelins] at the third hour of the night. 24. And make ready beasts,
that they may set Paul thereon, and bring him safe to Felix the
governor.
|
17.
Calling unto him. Paul was not so
desirous of life, but he would have made haste to die, if the Lord had thought
it good so to be; but because he knoweth that he serveth Christ upon that
condition, that he may no less live than die to him, he doth not neglect to
avoid the danger which was revealed to him. And though he be fully persuaded
that God is the keeper of his life, yet he doth not wait until God put forth his
hand out of heaven to work a miracle, but doth rather use the remedy which is
offered him; : nothing doubting but that it is appointed by
God.
Thus must all the ministers of Christ deal, that
being furnished with invincible constancy, so far as their calling requireth,
they fear not danger, and yet that they cast not away themselves through
rashness. Let them call upon the name of the Lord cheerfully, even amidst the
pikes;
F1409
and yet let them not contemn those helps which are offered; otherwise they shall
be injurious to God, in that they are not only not moved with his promises,
F1410
but also despise the means which he hath appointed for their
deliverance.
19.
Taking him by the hand. In that the
chief captain did show himself so courteous to the young man, in that he led him
by the hand into a secret place, in that he vouchsafeth to hear him so gently,
all this must be attributed to the grace of God, who promised to give his people
favor in the sight of the Egyptians,
(<020321>Exodus
3:21) who useth to mollify hard hearts, to tame fierce spirits, and to fashion
those unto all humanity, whom he hath determined to use as means to help those
that be his. A man trained up in the wars might no less have given this young
man the repulse, whom he knew not, than have despised Paul’s suit.
Therefore, the Lord, who hath in his hand the hearts of men, did frame the
profane man to give ear unto him. Also, it was well that he knew before how
furiously they raged against Paul, that he might the more willingly succor a
miserable and forsaken man. Those who are in authority are taught by this
example what a great virtue courtesy is. If it had been a hard matter to come to
him,
F1411
he might, through ignorance, have delivered Paul to the Jews to be put to death.
So oftentimes magistrates do fall into many and great offenses through their own
pride, because they will not admit those who would give them good
counsel.
CalIing unto
him. And here we see the providence of
God yet more manifestly; for though this be the drift of the chief captain: to
prevent a public uproar, whereof he should have given an account before the
governor, yet he executeth the counsel of God in delivering Paul. For he was to
gather soldiers together; also, the city must needs be stripped of the garrison,
and the voyage required some cost. Therefore: we must so consider the wisdom of
the chief captain, that our faith lift up her eyes into heaven: and understand
that God doth guide the heart of a profane man by a secret instinct, and that he
is at length a guide to Paul and the soldiers, that he may come safe to Cesarea.
The third hour of the night was the end of the first watch. Therefore, it is all
one as if the chief captain did command that the soldiers be in readiness at the
second watch. Luke calleth those who carried darts lancearios, who being
more lightly weaponed, were placed in the wings, when as the soldiers which
pertained unto the legions were more fit for set war.
F1412
|
ACTS
23:25-35
|
|
25. And he wrote a letter after this sort:
26. Claudius Lysias to the most mighty ruler, [prefect] Felix, sendeth
greeting. 27. This man being taken of the Jews, and almost killed of
them, did I rescue, coming upon them with soldiers, after that I knew that he
was a Roman. 28. And being desirous to know the cause for which they did
accuse him, I brought him into their council: 29. Whom I perceived they
accused of questions of their law, having in him no crime worthy of death or of
bonds. 30. And when I was certified of the laying await of the Jews, I
sent him straightway unto thee, and gave commandment to his accusers, that they
should tell those things before thee what they have against him. Farewell.
31. And the soldiers, as they were commanded, took Paul, and brought him
by night unto Antipatris. 32. And on the morrow when they had sent away
the horsemen that they might go with him, they returned to the camp. 33.
When they were come to Cesarea, and had delivered the epistle to the governor,
they presented Paul also before him. 34. And when the governor had read
it, and had asked of what province he was, and had known that he was of Cilicia;
35. I will hear thee, saith he, when thine accusers are come. And he
commanded him to be kept in Herod’s judgment-hall.
|
25.
And he wrote a
letter. First, we must briefly admonish
the readers who have not been conversant in histories, that this Felix was
brother to Pallas, who being Caesar’s freeman, became equal with the chief
of the city in wealth and power. Yea, moreover, the senate gave him the
ornaments of the praetor, not without titles of filthy and shameful flattery.
Therefore, seeing the servants of Claudius abusing his folly, did rule the Roman
empire at their pleasure, and chiefly Narcissus and Pallas, no marvel if this
latter did appoint his brother to be governor of Judea. The sum of the epistle
tendeth to this end, that the chief captain may help Paul with his prejudice;
F1413
and may admonish Felix of the injuries of his adversaries, and may so discredit
them, that they may not be able to do him any hurt.
27.
This man being
taken. This was spoken odiously
concerning the Jews, that he might purchase more favor for Paul, that a man,
being a Roman, was by them sore beaten, and almost slain; also, he commendeth
him for the right and privilege of his freedom, that he may be the more
courteously handled. Furthermore, this commendation was not purchased by prayer
or flattery, neither was it bought with money. How came it to pass, then, that
the chief captain did show himself so courteous freely to an obscure man, and
whom all men did hate, save only because the Lord had appointed him to be his
servant’s patron? Therefore, we see how he governeth the tongues and hands
of the infidels to the profit of those that be his.
29.
Whom I perceived. In this place he
acquitteth Paul, so far as his judgment could reach. But let us note that a
profane man speaketh. For among the people of God it is an offense worthy of no
less punishment, to corrupt the doctrine of godliness with wicked, and false
opinions, than to do injury to, or commit wickedness among men. The Romans would
not have suffered their superstitions, or reigned worshippings of their gods, to
be freedom;
F1414
but forasmuch as they made no account of the law of God, yea, seeing they were
desirous to have the same quite put out, it was among them no fault to believe
Moses and the prophets no more, or to trouble the Church with false opinions.
Therefore, there was a law, that the governors should not meddle with such
matters; but that those who were abiding in the provinces should so retain their
religion, that if anything were done contrary to the same, the Roman magistrates
should not meddle with the punishing thereof. This is the reason why the chief
captain thinketh it no offense to have moved questions concerning the law. And
under color hereof, unlearned men will have leave granted to themselves and
others amiss to cause trouble. The Lord saith far otherwise, who doth more
sharply punish the violating of his worship, than any injuries done to men. And
surely nothing is more absurd than to let those who rob God of his honor escape
scot free,
F1415
seeing theft is punished. But as the chief captain careth not for the Jewish
religion, so the false accusations and slanders of the Jews are refuted,
wherewith they would gladly have burdened Paul.
30.
When it was showed to me. The second
part of the epistle where the chief captain doth bring the adversaries into
contempt,
F1416
because they went about to kill Paul treacherously. Whence it is also gathered,
that they trouble Paul unjustly, and that they sought so sore against his life
without any cause. For if they had persecuted him lawfully, they would have
trusted to the goodness of their cause, and not have suffered him to be judged
according to law. Now, when as they seek to kill him, it appeareth that they
have no reason.
32.
And the next
day. Though Luke did not express before
that the soldiers were commanded to return before they came at their way’s
end, yet it is certain, that they were appointed to accompany him only unto that
place where the chief captain thought Paul would be safe; for he went out
privily in the night. And the chief captain knew that so soon as they had
finished some part of their journey, there was no farther danger, because the
adversaries could have no hope to overtake him; and that it was no point of
wisdom
F1417
to send part of the garrison far away.
CHAPTER 24
|
ACTS
24:1-9
|
|
1. And after five days the chief priest
Ananias came down with the elders, and one Tertullus, a rhetorician, who came
before the governor against Paul. 2. And when Paul was called forth,
Tertullus began to accuse him, saying, Seeing that we live in great peace by
means of thee, and seeing many things are restored in this nation by thy
providence, 3. That allow we ever, and in all places, most noble Felix,
with all thanks. 4. But lest I become tedious unto thee, I pray thee hear
us a little of thy courtesy. 5. For we have found this man a pestilent
fellow, and a mover of debate unto all the Jews throughout the whole world, and
an author of the sect of the Nazarites: 6. Who did also go about to
pollute the temple; whom when we had taken, we would have judged him according
to our law, 7. But the chief captain Lysias came upon us, and with great
violence took him from us, 8. Commanding his accusers to come down unto
thee: of whom thou mayest, if thou wilt inquire, know the certainty of all these
things whereof we accuse him. 9. And the Jews added, saying that these
things were so.
|
1. Seeing Ananias goeth down to Cesarea to
accuse Paul, it maketh the conjecture more probable, which I brought before
touching his priesthood. For it was not meet for the highest priest to take such
a journey. Therefore some other man was highest priest at that time; and Ananias
being one of the chief priests, forasmuch as he was in great authority, and was
withal a stout
F1418
man, did take this embassage upon him. He bringeth with him a train, and that of
the worshipful company of elders, that the governor might be moved with their
very pomp to condemn Paul. But forasmuch as Paul did use no eloquence, they had
no need to hire a rhetorician to contend with him in eloquence. Moreover, they
did exceed both in dignity and also in multitude, so that it was an easy matter
for them to oppress a poor man, and such a one as was destitute of man’s
help. Therefore it was a sign of an evil conscience, in that seeing they were
men of great experience, exercised in public affairs, and skillful in matters
pertaining to courts, they hire a rhetorician. Eloquence is, I confess, the gift
of God; but in this matter they went about nothing else but to deceive the judge
therewith. And Luke declareth this, therefore, that we may know that the Jews
did omit nothing whereby they might oppress Paul; and that they might not only
prove him guilty,
F1419
but so dash him out of countenance, that he might not be able to defend himself;
and so let us consider that it came to pass by the wonderful providence of God,
that Paul did so stoutly endure such sore assaults. Wherefore, if it so fall out
at any time that a godly man being alone be beset with a great number of
enemies, let him call to mind this history, and let him be of good courage. As
David doth likewise exhort us by his own example,
“If tents were
pitched about me, I will not
fear,
because thou art with
me,”
(<192703>Psalm
27:3).
2.
Seeing we live in great peace. Tertullus
useth a preface nothing appertinent to the matter; because he commendeth Felix
wisdom and virtues that he may purchase favor. Therefore it is a filthy and
flattering exordium. Not that I am of their mind who reprehend Tertullus
for speaking the judge fair, and for seeking to win his favor. For it is not
always disagreeing with the right and lawful form of pleading to commend the
judge; and there may reasons be brought on both sides (as they say) touching
this matter. But I mislike nothing but this which is altogether corrupt. For the
rhetorician doth insinuate himself under false praises, that he may darken the
matter which is called in question. For to what end doth he speak of peace and a
well ordered state, save only that Felix may think that the safety of Judea
consisteth in condemning Paul, and that he may examine the matter no further?
Moreover, it appeareth by Josephus, how covetously, cruelly, and voluptuously,
Felix behaved himself in that province. The unworthy and tragical murdering of
the highest priest, Jonathas, because he set himself against his dissolute
tyranny, was already past;
F1420
and, finally, almost at the very same time, Claudius Caesar was enforced with
the complaints of the whole nation, to put Festus in his place, and to call him
to answer for himself.
Therefore we see how shamefully this orator did lie.
And seeing all Paul’s adversaries sing the same song, we see that they be
blinded with hatred and malice, and that they treacherously betray the state of
their country; neither do they pass what befall them so Paul may die the
death.
Where Erasmus translateth it, Many things are well
done, the old interpreter seemeth to come nearer unto Paul’s meaning,
who saith, that
katorqwmata
are wrought, which signifieth as much as reformations or dressings.
Therefore Tertullus commendeth the industry of Felix, because he had
cleansed Judea from many corruptions, and he restored many things which would
otherwise have decayed;
F1421
to wit, to the end he may the more greedily seek to purchase the favor of the
nation (which he knew was otherwise offended with him) by the death of one
man.
5.
For we found this man. Tertullus doth
aim at a double mark. The first is this, that Paul may be delivered to the Jews,
because they be very skillful in matters which concern the worship of God and
the law of Moses. But and if he deny this, he layeth to his charge a crime
worthy of death, because he procured contention
F1422
among the people. They knew that the Romans did hate nothing more, therefore
they urge that the sorest against Paul. This doth Tertullus amplify when he
saith, that Paul had moved the Jews throughout the whole world. But I wonder why
he addeth that he is the author or chief of the sect of the Nazarites, which we
know was rather a praise than a dispraise among the Jews. I think that they mean
not those who, according to the old and lawful custom of the law, did consecrate
themselves to God, but those troublesome murderers who did also vaunt and boast
that they were zealous men.
F1423
Some
F1424
think that Nazarites are here put for Christians, which may very well be. But if
we like the former exposition better, he doth craftily lay to Paul’s
charge that he was one of that sect which the Romans did hate. For whereas these
zealous men would above all other have been counted for notable observers of the
law, they advanced a color of zeal as a banner to stir up the minds of the
common people. Nevertheless, these good men, who are so zealous over their
liberty, do not spare the chiefest maintainers thereof, so they may cause Paul
to be hated by means of them. They would have commended the Nazarites as
courageous defenders of the law, if it had not been in this matter, but now, as
if they did infect the whole world, they seek to bring upon Paul great reproach
by saying that he is one of them. Moreover, they slander Paul impudently, for no
man did think that he was guilty of that crime. Therefore they lay to his
charge, no less wickedly than maliciously, a crime which they take up at their
foot,
F1425
and invent without all color. But such is the careless security of hypocrites,
that they think they may do whatsoever they will, so they color their doings
with zeal.
6.
Who went about to pollute the
temple. It was a light and almost a
frivolous accusation to lay this to his charge before the Roman governor, who
could have wished that the temple had been turned topsy-turvy. But because
nothing was more fit for procuring uproars than the polluting of the temple, he
doth craftily accuse Paul thereof, as if he should say, that it was no thanks to
him that Jerusalem was not on an uproar; and that he carried such a firebrand as
might have procured sore hurt if he had not been prevented. Also he includeth
that other thing, that because Paul had offended in matters of religion, it did
belong properly to the Jews to give judgment in that matter. And here he
complaineth also of the chief captain Lysias, because he robbed them of their
right. Therefore his drift is, to obtain at the hands of the ruler that he will
restore to them that which Lysias had taken from them. This is also not void of
subtilty, in that Tertullus doth discredit the chief captain, because he dealt
more courteously towards Paul than the priests would he should; and glancingly
he bringeth him in suspicion, because he dare not openly accuse him. But the
question is, whether they could hope that the governor would grant them so much,
seeing the Roman magistrates alone were to sit upon life and death? I answer,
that he maketh in this place some semblance of equity, as if they were purposed
to handle him more gently than he deserved. For though they might not condemn
any man to death, yet they might use some light chastisement as was scourging.
Nevertheless, Tertullus doth not cease to desire before the president to have
him put to death.
8.
Having made inquiry.
A good
F1426
request, that the governor do not give sentence before he thoroughly examine and
know the matter; and that he do not condemn Paul before he be lawfully convict.
But how dare they put in these conditions, seeing their own consciences do
accuse them of unjust dealing? I answer, that they had witnesses in readiness;
and that they do not offer themselves to prove the matter until they do call
them;
F1427
though there were another end. For they did hope that Felix would be so
persuaded with such glorious words,
F1428
that he would turn over unto them the man whom they did accuse for a condemned
man, whom they might handle at their pleasure. In sum, the more fierce they be
upon him, and the more they were puffed up with some affiance they had in
themselves, they think they shall get the upper hand by this means, because the
party arraigned shall have no license granted to defend himself. Thus do false
accusers boldly boast that their matter is plain, that they may blind the eyes
of the judges.
|
ACTS
24:10-21
|
|
10. And Paul answered, after that the governor
had beckoned to him that he should speak, With a better mind do I speak for
myself, forasmuch as I know that thou hast judged this nation this many years:
11. Seeing that thou mayest know that there are yet but twelve days since
that I came up to Jerusalem to worship. 12. And they neither found me in
the temple disputing with any man, or causing any concourse of people,
neither in the synagogues, neither in the city: 13. Neither can they
prove those things whereof they accuse me. 14. But this I confess to
thee, that according to the way which they call heresy, so worship I the God of
my fathers, believing all things which are written in the law and the prophets;
15. And have hope toward God, that the same resurrection of the dead
which they wait for, shall be both of the just and unjust. 16. And herein
I study always to have a clear conscience toward God and toward men. 17.
And after many years I came and brought alms to my nation, and offerings.
18. Wherein they found me purified in the temple, neither with multitude,
neither with unquietness [tumult]. 19. And certain Jews out of Asia, who
ought to have been present here, and to accuse if they had any thing against me.
20. Or else let these same here say if they have found any iniquity in me
when I stood (or seeing I stand) in the council; 21. Except it be for
this one voice, that I cried standing among them, I am judged of you this day of
the resurrection of the dead.
|
10.
And Paul. The state of Paul’s
defense is not conversant in the quality; but he denieth the crime that was laid
to his charge; not that he was ashamed of the gospel, or afraid of the cross,
but because that was no place to make any full confession of faith in.
Therefore, omitting the cause of the gospel, which his accuser had not touched,
he answereth simply unto the crimes whereof he was accused. But before he come
thither, he saith that he doth the more willingly answer for himself before
Felix, because he had long time been governor of Judea; because, peradventure,
some new governor
F1429
would have been sore moved hearing such things laid to his charge. He doth not
commend the virtues of the governor, but he saith that he is glad, because he is
of great experience, that he may judge more justly.
F1430
This is surely a sincere and free manner of defending, to set matter against
words. Yet Paul seemeth to gather amiss, that Felix can know the time of his
coming, because he had been governor many years. I answer, that this is said
therefore, because it is likely that he will deal more moderately; as if he
should say, Because thou hast been acquainted with their conditions long time, I
have the better hope that they shall not deceive thee. For want of skill doth
make judges too credulous, and doth enforce them to make too much
haste.
11.
To worship. First, it is certain that he
came for other causes, and he will afterward confess that this was the chief,
that he might bring alms for the sustentation of the brethren. But we may well
excuse him, because it was not of necessity that he should give an account of
his coming; only he meant, by the way, to excuse himself of corrupt religion.
Wherefore, though he came to Jerusalem for some other cause, yet this is always
true, that he came with no other mind, but to profess himself to be a worshipper
of God, and to approve the holiness of the temple by his worshipping. The other
question is more hard, how he saith that he came to worship, seeing the religion
of the temple was already abolished, and all difference of the temple
F1431
taken away? I answer in this place likewise, that though he do not make his
purpose known, yet he doth not lie or dissemble. For the faithful servants of
Christ were not forbidden to worship in the temple, so they did not tie holiness
to the place, but did lift up pure hands freely without making choice of places
(<540208>1
Timothy 2:8). It was lawful for Paul to enter into the temple after he was come
to Jerusalem, that he might make his godliness known, and there to use the
solemn rites of the worship of God, because he was void of superstition; so he
did not offer any propitiatory sacrifices which were contrary to the gospel.
Therefore religion did not compel him to come to Jerusalem according to the
appointment of the law, as if the sanctuary were the face of God as in times
past; yet he doth not abhor the external worship which was unto men a testimony
of godliness.
12.
Disputing with any man. Paul had no need
to deny any of these things if he had done them; because he might have answered
for himself that it was well done. He had been one of the scribes which disputed
daily; neither were they forbidden either by the law or by custom, but that they
might assemble themselves together
F1432
to be taught. Yea, to this end there were in divers places of the city
synagogues, wherein they met together. Moreover, he knew that both Christ and
also his apostles had done the same thing. Also he might easily have turned
[retorted] back upon his adversaries the crime which they did object to him, who
did daily use the very same things. But because he aimeth at no other thing at
this present, but to refute the false accusations of his adversaries, and to
prove that importunate men had unadvisedly molested him for no cause; he
intreateth not of the lawfulness of the fact, (as they say) but only of the
fact. And he standeth chiefly upon this point to refute that slander, because he
was burdened to be
F1433
a raiser of tumults. Therefore he concludeth that he was falsely and unjustly
accused; because the adversaries had never proved those things which they had
alleged. This ought to have been sufficient to discharge him, seeing he was thus
burdened with wicked lies, whereas there rested in him not the very least
suspicion that could be devised.
14.
But I confess. Because they had laid to
Paul’s charge impiety and the polluting of the temple, he purgeth himself
of both now, that Felix may understand that his adversaries were moved with evil
will.
F1434
For though the religion, which is pretended, be false and preposterous, yet the
study thereof did oftentimes find favor with men, who took no great heed.
Wherefore it was to be feared lest Felix, if he had conceived any sinister
suspicion of Paul, should not only have pardoned the zeal of the priests, but
also have granted their requests. Wherefore Paul doth also refute this point of
the accusation; and that so, that he doth not touch the faith of the gospel,
because (as we have said) that was no fit place for making confession thereof.
But what is this that he saith, that he worshippeth God according to the way
which they call heresy? Some think that this is added like to a concession;
because the enemies take that in evil part which ought to be attributed to
judgment and right election; as if Paul had said, that that form of religion
which he had followed is, indeed, called heresy, but unworthily. But seeing that
name was not infamous either among the Jews or Gentiles, it is unlikely that he
maketh answer before a profane man, touching that which they counted everywhere
rather a commendation than any vice. When Christians have conference together,
the Spirit of God commandeth that heretics be counted detestable; and he
teacheth us to beware of heresies, because they bring upon the Church plague,
dissension, and wasteness. Therefore, it is a thing not to be suffered among the
people of God, whose safety consisteth in the unity of faith. But because the
Jews did then openly boast of their sects, that excuse, whereof we spake of
late, was superfluous. Therefore, it remaineth that he do either mean that he is
a Pharisee, or that he call the Jewish religion or the profession of the gospel
(without infamy) heresy; because they were distinguished from the use and custom
of all nations. Seeing he did before confess himself to be a Pharisee, there
shall no inconvenience ensue, if we say that he doth repeat the same now;
especially seeing he speaketh shortly after of the resurrection of the dead. But
because this first point doth only contain a confession concerning the worship
of the God of the fathers, I think that he doth rather speak generally of the
Jewish religion, or of the Christian faith which did flow thence. Paul was a
citizen of Rome, notwithstanding as he came of the Jews by his ancestry, he
confesseth that he continueth in the religion which he had learned of the
fathers. And to this end doth the adverb of likeness tend; for it showeth a
known thing, namely, the manner of worship whereunto the Jews were addicted. He
maketh express mention of the God of his fathers, because it was not lawful for
a man that was a Roman to receive the doctrine of the law unless he had come of
the Jews. Also he toucheth his adversaries, which handle him so cruelly;
whereas, notwithstanding, they both worship one God. I (saith he) worship the
same God (according to the manner delivered by mine ancestors) which they
themselves worship, and even as they worship him. Neither doth that hinder
because he was fallen from the ceremonies of the law, and was content with the
spiritual worship of God. For Paul thinketh it sufficient for him to wipe away
that blot of impiety which his adversaries had falsely cast upon him. Therefore
the Papists are ridiculous, who feign that Paul alloweth [approveth] all manner
[of] antiquity. We, say they, worship the God of our fathers with Paul, as the
custom was delivered to us from hand to hand; as if (even they themselves being
judges) it were sufficient for the Jews or Turks to hold up the same buckler
against the faith of Christ. But the apostle meant nothing less than simply to
ground religion in the authority of ancestors, and to defend his godliness with
that defense, which might have been common to all the superstitions of the
Gentiles; he meant only to stop the mouth of his adversaries. Nevertheless, he
taketh this for a plain matter, that the fathers, from whom the Jewish religion
came, were good and sincere worshippers of God; so that the Jews, which were not
degenerate, might well boast, that the God of their fathers whom they worshipped
was the only Creator of heaven and earth; and that the country gods
F1435
of all the rest of the world were mere and vain inventions.
Believing all
things. A short exposition of the
sentence next going before. For, because he had not simply affirmed that he
worshipped God, but did add this word
outwv,
or so: he doth now set down how he worshippeth God. Whereby it appeareth what
great heed he taketh for fear he entangle himself in those accidental
F1436
superstitions which reigned among the Jews. As if any of us do at this day
answer the Papists, that he worshippeth the God whom they profess, as we be
taught out of the law and out of the gospel. By this let us learn that God is
not rightly worshipped, so that our obedience can please him, unless it be of
faith, which is the only ground-work of godliness. For he (to the end he may
prove himself to be the servant of God) doth not thrust upon them bare
ceremonies; but he saith flatly that he believeth. Furthermore, this place
containeth a profitable doctrine, that this is the only foundation of right and
true
F1437
faith, for a man to submit himself to the Scripture, and reverently to embrace
the doctrine thereof. Furthermore, Paul doth in this place divide the Scripture
into the law and the prophets, that he may the more plainly prove that he doth
not dissent from the universal consent of the Church.
15.
Hoping in
God. We must note the course of his
speech. For after that he hath professed that he believeth the Scripture, he
doth now add the hope of the resurrection to come, that it may appear that it
cometh not from the understanding of the flesh,
F1438
or from the decrees of men, but it is conceived out of the word of God. Thus
doth the reverence of the Scripture go before,
F1439
that it
F1440
may hold us fast bound, and it is the beginning of faith. After that the
knowledge of those things which God hath revealed there doth follow, being
coupled and linked with sure hope. And whereas he maketh them his fellows, it is
referred unto the sounder sort. Though it be not to be doubted, but that he
seeketh, by this means and policy, to bring them out of their lurking places
into the clear light, and that before Felix; as it shall again appear by the
conclusion of the defense. But in this place, the general resurrection is
defended [asserted] against certain brain-sick fellows, who restrain the same
unto the members of Christ. But as Paul doth in this place say that all men
shall rise again, so by the plain voice of Christ all are cited;
F1441
some unto judgment, some unto life
(<430529>John
5:29).
16.
And herein do I study. There is no
sharper prick to prick men forward, with all desire to lead a godly and holy
life, than the hope of the last resurrection, as the Scripture teacheth in many
places. Therefore, when Paul will effectually exhort the people anywhere, he
calleth them back to remember the same
(<500320>Philippians
3:20). Wherefore, it is not without cause that he saith in this place, that
staying himself upon this faith, he hath endeavored to live purely before God,
and righteously among men. And surely an evil conscience is as good as a
thousand witnesses to accuse
F1442
men of blockishness, that they may gather for a certainty that they do not
earnestly and thoroughly believe eternal life, after which they never long. He
calleth it a conscience,
aproskopon,
that is, without offense, where the servants of God labor to remove all lets
which hinder their course. And he putteth two parts of the conscience. For there
is a certain inward sense or feeling which beholdeth
F1443
God alone, and thence cometh faithfulness and integrity which we use towards
men. At length, when he saith that he hath constantly followed as well godliness
in worshipping God, as just dealing among men, he signifieth unto us that those
do indeed hope for the last resurrection who are never weary of well-doing. For
this word always doth signify perseverance in a straight
course.
17.
And after many
years. His meaning is, that he had not
of long time been at Jerusalem, but was conversant in other countries far
distant, and that after long time he came now to bring alms, and to offer to God
the sacrifice of thanks. Whereby doth also appear their want of good nature and
their unthankfulness, because, seeing he had by all means deserved the goodwill
of all the whole nation, they recompense him so evil. This place doth expound
the former, where mention was made of worshipping. For it is certain that Paul
came not purposely to offer in the temple, because he purposed to do that after
he was come. But he doth only recite what the Jews found in him, which was of
greatest weight for the matter which was now in hand. At length, when he saith
that he was found in the temple doing this, and that having used first solemn
purging, and, secondly, quietly without raising any tumult, he cleareth himself
again of both crimes. For his purifying did witness that he did not pollute the
temple; and, secondly, forasmuch as he did it quietly without any multitude,
there was no suspicion of tumult.
19.
Certain Jews. This is an imperfect
speech; yet the sense is plain, that these men of Asia, as it should seem, had
caused a tumult without cause, of whose absence he complaineth; as if he should
say, Ye which lay so many things to my charge, cannot tell how the matter
standeth; but you bring before the judgment-seat of the governor a tale which
was rashly believed. But those who are to be blamed for the matter, and who were
as fans to set all on fire, appear not. After that Paul hath turned back
[retorted] the crime upon others, taking to himself a good courage, he doth now
appeal unto the adversaries which are present, willing them if they know
anything by him freely to utter it; though I dissent from Erasmus and the old
interpreter in the participle
stantov,
for they translate it in the present tense; and they expound the word
sunedrion,
or council, of the sitting of the governor, which I think is far from
Paul’s meaning. For his meaning is, in my judgment, that he was ready to
give an account of all things in their council. And that they knew nothing then
which they can lay to his charge, because they began to stir only for this one
voice, when he said that he was judged of the resurrection of the dead; that is,
that he suffered all this trouble for no other cause, save only because
he did hope for the resurrection of the dead. Whereby it appeareth that they now
coin a new accusation for no cause, because, if there had been in him any fault,
they would not have concealed it then. It is likely that they had farther talk,
and that they came nearer together,
F1444
because we shall see elsewhere that they did contend about Christ; but it was
Luke’s drift only to declare how well Paul had cleared himself of the
false accusations of his accusers.
|
ACTS
24:22-27
|
|
22. And when Felix heard these things, he
deferred them, certainly knowing those things which did appertain unto that way,
and said, When the chief captain Lysias shall come, 1 will thoroughly know your
matter. 23. And he commanded a centurion to keep Paul, and that he should
suffer him to have ease, and that he should forbid none of his acquaintance to
minister to him, or to come to him. 24. And after certain days came Felix
with his wife Drusilla, which was a Jewess, and he called Paul, and heard him
concerning the faith which is in Christ. 25. And as he disputed of
righteousness and temperance, and of judgment to come, Felix trembled, and
answered, For this time go thy way; and when I have convenient time, I will send
for thee. 26. He hoped also that Paul would have given him money to loose
him: wherefore he sent for him the oftener, and communed with him. 27.
And when two years were expired, Porcius Festus came into Felix room: and
because Felix would do the Jews a pleasure, he left Paul bound.
|
23.
When
Felix. It appeareth that Felix (though
he pronounced nothing concerning the matter) did perceive that Paul was burdened
with no fault of his own, but with the malice of the priests. For when
Luke saith that the matter was deferred until the coming of Lysias, he putteth
in this instead of a reason, that the ruler did perfectly know those things
which did appertain unto the way, by which words, I think, is signified, either
that through long experience he had been acquainted with the conditions of the
priests, and knew full well how they were wont to behave themselves; or else
that he saw by these things which had been spoken on both sides how frivolous
the accusation was, which is confirmed by the courteous and remiss
F1445
usage of Paul; for he putteth a centurion in trust with him, that he may have
the more liberty. Others had rather read it in one text in the person of Felix:
when Lysias, who doth better know the truth of this matter, is come, I will then
give judgment. But they let [draw] and gather this racked sense from a reason
which is scarce firm. They say that this word
way
is nowhere taken for the doctrine of the law without some addition. But I do
not interpret it of the law, but of those sects whereof no strangers were
ignorant. No man did doubt but that the Pharisees did hold the immortality of
the soul. Therefore, seeing it was a thing so common, no marvel if Felix do
acquit Paul. Furthermore, it were hard to take
way
for the knowledge of the fact. And I see not how this can hang together,
that the governor doth confess that Lysias was more expert in the law than he.
But his innocency is made more famous and evident by this, because a profane man
did straightway give such a prejudice
F1446
thereof that he did suffer him to be visited and holpen by his friends, being,
as it were, exempted from the order of prisoners. Also, we gather by this that
Paul’s companions and the residue of the Church had not forsaken him. For
to what end had it been to grant liberty to his friends and acquaintance to have
access unto him unless they had been present, had showed themselves to be
careful for him, and had been desirous to do their duty?
F1447
Therefore, let us learn by this example, that so long as we may, and are able,
we must not defraud the martyrs of Christ of any manner of comfort whilst they
labor for the gospel.
24.
Felix, with his wife
Drusilla. We said somewhat already
concerning the covetousness and corruptions of Felix. Now, as touching his wife
Drusilla, the readers must understand that she was daughter to Agrippa the
elder, of whose filthy death Luke spake before, chapter 12,
(<441223>Acts
12:23). She was betrothed to Epiphanis, the son of Antiochus. But forasmuch as
the young man would not take on him the rites which the Jews did use, which he
promised to do, her brother, Agrippa the younger, (of whom mention shall be made
in the next chapter) after the death of his father, gave her to wife to Azizus,
king of the Emesenes; from whose company she was enticed by the flattery of
Felix. For Felix being taken with her singular beauty, did persuade one Simon, a
Jew, born in Cyprus, to persuade and allure her to make a new match. Therefore,
it came to pass, that this voluptuous woman, having broken promise with her
former husband, did marry with an uncircumcised man contrary to the law. But
though she had polluted herself with profane wedlock, yet we may easily
conjecture by this place that she had not quite abandoned that feeling of
religion which she had of [from] a child.
For Felix would neither have desired to hear Paul,
neither would he have vouchsafed to speak to him, unless it had been for his
wife’s sake. Luke doth not express thus much, but in that he nameth
Drusilla, we may well gather that Paul was called for her sake, that he might
dispute of the gospel; though such revolts [apostates] be rather tickled with
curiosity, than moved with a sincere desire to learn.
He heard him touching the
faith. This confession of Paul doth
witness, that he did not spare to speak of Christ before, because he was afraid,
or because he would escape the trouble of the cross;
F1448
but because it was not yet time to speak. Seeing he was cited unto the
judgment-seat to answer for himself, it stood him upon to answer concerning the
crimes which were objected to him, that he might afterward frankly and freely
profess the faith of Christ. Therefore, when he now seeth the gate set open, and
opportunity offered for speaking, he is not afraid to offend the governor,
neither is he terrified with danger, that he doth craftily make as if he were
not a Christian. Therefore, we see that he was as well furnished with invincible
constancy as with wisdom and judgment; neither did he ever of set purpose
suppress the light of the gospel, but did only make choice of the
time.
Now, the wonderful counsel of God is worth the noting
in this place, who will have the gospel offered sometimes to the reprobate; not
that they may profit thereby, but rather that they may be made inexcusable. It
had been better for Felix and Drusilla never to have heard anything concerning
Christ; because they did not escape without punishment for refusing the grace of
salvation which was offered to them, or for neglecting the same with
loathsomeness. Furthermore, we must note this, that certain, by reason of that
seed of godliness which is in them engendered, do desire to hear the gospel
preached, which, so soon as they have heard, they do by and by either loathe, or
else they cannot suffer it. Nevertheless, the preaching of the gospel (what
success soever it have) is a good and sweet savor to God; whether it quicken or
kill men
(<470215>2
Corinthians 2:15).
25.
And as he disputed. Felix hoped that he
should take some delight in Paul’s sermon; as men who are desirous of new
things do willingly feed their ears with subtle disputations; also he meant to
satisfy his wife’s desire without his own trouble; now, he is enforced to
feel that force of the Word of God, whereof he never thought, which driveth away
all his delights. Paul, out of bonds, disputeth of the judgment of God; he which
had power to put him to death, or to save his life, is afraid and quaketh as if
he stood before his own judge; neither doth he find any other comfort, but to
send him away out of his sight. Let us first learn by this, what great force of
the Spirit of God there was both in the heart and also in the tongue of Paul,
because he seeth that he must speak in the name of Christ, he doth not behave
himself like an underling;
F1449
but he declareth the embassage which was enjoined him, with a grace, as from on
high, and having forgotten that he was in bonds, he denounceth the heavenly
judgment in the person of Christ. And now seeing Felix’ heart is so
pricked with the voice of a prisoner, the majesty of the Spirit doth show itself
in that also, which Christ extolleth; when the Spirit shall come he shall judge
the world, etc., and that force of prophesying, which the same Paul setteth
forth elsewhere
(<461424>1
Corinthians 14:24). Also, that is fulfilled which he saith in another place,
that the word of God was not bound with him; which he did not only stoutly
maintain and affirm to be true, but which did effectually pierce into the hearts
of men, (and that of such as were proud of their greatness) as if it did lighten
from heaven.
Again, we must note, that although the reprobate be
stricken with the judgment of God, yet are they not renewed unto repentance by
that terror alone. Felix is touched indeed, when he heareth that God shall be
the Judge of the world; yet he fleeth therewithal from his judgment-seat,
(whereof he is afraid) so that this is feigned sorrow, which doth not work
salvation. Therefore, repentance requireth such fear as may both engender a
voluntary hatred of sin, and may also present a man before God, that he
may willingly suffer himself to be judged by his word. And this is a token of
true profiting when the sinner seeketh for medicine there, from whence he
received his wound. Furthermore, this place doth teach that men are then
examined and tried to the quick, when their vices, wherewith they are infected,
are brought to light, and their consciences are called back unto the judgment to
come. For when Paul disputeth of righteousness and temperance, he did rub Felix
sore upon the gall; forasmuch as he was both a man given to filthy pleasure, and
also to dissolute riot, and given over unto iniquity.
26.
Hoping that
money. Though Felix had thoroughly tried
Paul’s integrity, so that he was ashamed to take money of the Jews for
condemning him; yet forasmuch as he was a covetous man, and a man given to
corruptions, he would not acquit him for nothing; for this cause he doth often
call Paul, that he may with fair words put him in some hope of deliverance.
F1450
For judges which gape after money do insinuate themselves thus, when as they
will make way for corruptions. Whence we gather, that it was but a vain and
transitory fear wherewith Felix was taken when he heard Paul dispute, seeing
hope of gain doth compel him to call for him whom he was enforced with fear to
send away. How did Felix hope for some reward at the hands of a poor man, and
one that was destitute? for that goulf would not have been content with a small
prey. I do not doubt but that (as those who have the law and right to sell are
witty and can perceive things
F1451)
when he saw the Jews did make such earnest suit to have Paul put to death, he
smelled somewhat afar off touching him;
F1452
to wit, that he was none of the common sort; but such a man as was in great
favor with many. Wherefore, he did not doubt but that many of his friends would
willingly bestow cost to redeem him.
27.
And when two years were
expired. Seeing Paul knew that the judge
who did gape for gain would be favorable to him so soon as he should offer him
money, and seeing he had sufficient time to gather the same; it is likely that
he did not only bear with the brethren,
F1453
but also detest such bribery, wherewith the holiness of civil order is
shamefully polluted. Now, whereas governors use to let loose such prisoners as
they know are not guilty when they go from the province, Felix took the contrary
way to win favor. The Jews had often complained of his filthy gain, of his
extortion, cruelty, and unruly government. Claudius Caesar being wearied with so
many complaints, did call him out of Judea; to the end the Jews may not spite
him so sore, he leaveth Paul bound; so that he maketh the guiltless servant of
God, as it were, an offering for his evil deeds, that he may therewithal appease
the priests.
CHAPTER 25
|
ACTS
25:1-8
|
|
1. Then when Festus was come into the
province, after three days he went up to Jerusalem from the city of Cesarea.
2. And the high priests and chief Jews informed him of Paul, and besought
him, 3. Desiring favor against him, that he would send for him to
Jerusalem, laying await to kill him by the way. 4. But Festus answered,
that Paul should be kept at Cesarea, and that he himself would go thither
shortly. 5. Therefore, let them, saith he, which are able among you, go
down with me, and if there be any fault in this man, let them accuse him.
6. And after that he had staid more than ten days among them, he went
down to Cesarea; and on the morrow he sat down in the judgment-seat, and
commanded Paul to be brought. 7. Who being come, those Jews which came
from Jerusalem stood about him, laying many and great crimes to Paul’s
charge, which they could not prove. 8. Forasmuch as he answered, That he
had neither offended anything against the law of the Jews, neither against the
temple, neither against Caesar.
|
1.
Then when Festus. The second action is
described in this place, wherein Paul hath as hard a combat, and is in no less
danger than in the first. Seeing he was left in bonds, Festus might suspect that
the cause was doubtful, and so gather an unjust prejudice. But there was another
thing which was cause of great danger. We know that new rulers, because they
will win the favor of those who are in the provinces, use to grant them many
things at their first coming; so that it was to be thought that the death of
Paul should be to Festus a fine means to win favor with all. Therefore, the
faith of the holy man is assailed afresh with a new trial, as if the promise had
been vain whereto he had hitherto trusted; but the grace of God doth so much the
more plainly show itself in delivering him, because, contrary to all hope, he is
delivered out of the jaws of death. The Jews prevent the governor with their
false accusations, yet they do not as yet seek to have him punished, but they do
only desire that he may not be brought into any foreign court to plead his
cause. They desire that ambitiously as a great benefit, which was to look to
equal. How is it then that they do not obtain, save only because God doth hold
the mind of Festus, so that he doth stoutly deny that which he was afterward
ready to grant? And as the Lord did then hold his mind bound with the secret
bridle of his providence, so when he granted him freedom of will he bound his
hands, that he could not execute that which he would. Let this confidence
support us in dangers, and let it also stir us up to call upon God; and let this
make our minds quiet and calm, in that the Lord, in stretching forth his hand,
and breaking such a strong conspiracy, did show an eternal example of his power
in defending his.
5.
Those,
therefore. It is in the Greek word for
word, [literally] Those who are mighty or able; yet he meaneth those who can
conveniently. Also, we may easily conjecture, that they did object the trouble
and charges, and besought the governor that he would not make weary with a
superfluous journey so many of their chief men, and also certain which were very
aged; but would rather (which he might easily do) command Paul to be brought by
a few keepers [guards]. Therefore, lest they complain that he is burdenous unto
them, he unloadeth them of this necessity, and giveth them leave to choose out
from among themselves such as they will. In the mean season, he doth
sufficiently declare that he doth not believe their false reports; and he
professeth that he will be an upright judge, and will do nothing but according
to the truth of the matter. The next sentence also is diversely read among the
Grecians. For some books [manuscripts] have the same which is in the old
interpreter but eight or ten days. If this reading like us, the sense shall be,
that the governor came shortly after to Cesarea, lest the Jews should be
importunate upon him under color of his long tarriance. The other reading, which
is more usual among the Grecians, shall have another meaning; though he stayed
long enough at Jerusalem to hear the matter, yet did he not hearken to their
requests, who would have Paul brought thither; whence we may gather a probable
conjecture, that he already knew of their laying await.
7.
Many and grievous crimes. So long as
Paul lived under the law, his integrity was well known and famous. Again, when
he was converted to Christ, he was a singular pattern of innocence. Yet we see
how he is subject to many slanders, cruel and false accusations. And this is
almost always the estate of the servants of Christ, wherefore they must be the
more courageous, to pass valiantly through evil report and good report; neither
let them think it strange to be evil reported of where they have done
good.
In the mean season, they must do their endeavor, that
they may not only have a clear conscience before God, but that they may be very
well able to defend themselves before men, when they have time and place. For
Paul doth not fail in his cause, but courageously setteth the defense of his
innocency against their false crimes. Furthermore, let us note that the wicked
can never be bridled, but they will speak evil of good men, and will impudently
slander them; for they resemble the nature of Satan, by whose spirit they are
led. Therefore, whereas we be commanded to stop the mouth of the wicked, it must
not be so taken as if he shall be free from all backbiting,
F1454
whosoever shall behave himself uprightly, but that our life may answer for us,
and may wipe away all blots of false infamy. So we see the adversaries of Paul,
though they had a favorable judge, yet their slanders were all in vain, seeing
he did defend and avouch his innocency by his deeds. And yet it is likely that
they wanted not false witnesses, neither were they slack in suborning them; but
because the Lord giveth his servants invincible strength, so that the brightness
of honesty doth drive away their vain clouds; they are ashamed, and at length
they depart from the judgment-seat with this infamy, that they were false
accusers. But the defense of Paul doth show what things the Jews laid
principally to his charge. The first crime was ungodliness against God, that he
overthrew the law and polluted the temple; the other, rebellion against Caesar
and the Roman empire, because he raised tumults everywhere. He was helped by the
singular grace of God to answer and refute both, who maketh the innocence of his
as bright as the morning.
|
ACTS
25:9-12
|
|
9. And Festus, being willing to do the Jews a
pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be
judged of these things before me? 10. But Paul said, I stand before
Caesar’s judgment-seat, where I must be judged: to the Jews have I done no
wrong, as thou thyself knowest full well. 11. And if I do injury, or have
committed any thing worthy of death, I refuse not to die; but if there be
nothing of these things whereof they accuse me, no man can deliver me to
them. I appeal to Caesar. 12. Then spake Festus with the council, and
said, Hast thou appealed to Caesar? to Caesar shalt thou go.
|
9.
And Festus. Whether Festus knew somewhat
of their laying await, (which we may well conjecture) or whether he were
altogether ignorant thereof, he dealeth unjustly with Paul; and we see how soon
those are drawn unto all corruption which are not guided by the Spirit of God.
For Festus doth not openly contemn or hate Paul; but ambition, and peradventure
also desire of gain, got the upper hand, so that, for pleasing the other part,
he doth unjustly bring him in danger of death; also, it is likely that he was
enticed with the smell [hope] of some reward to hearken so courteously to the
priests. Notwithstanding, I marvel that he giveth Paul leave to choose, and doth
not rather, according to this authority, command them to carry him whether he
would or no. Surely we gather that he was kept back with fear, lest he should
infringe the privilege of the city of Rome,
F1455
which was a very odious crime. Notwithstanding, he studied craftily to persuade
Paul not to refuse to be judged at Jerusalem. For he was not ignorant of that
which indeed came to pass, that a citizen of Rome might lawfully appeal, so that
he could then go no farther. Nevertheless, it was no thank to him that he was
not delivered into the hands of murderers.
F1456
10.
I stand at Caesar’s
judgment-seat. Because Paul seeth that
he is betrayed into the hands of the Jews through the ambition of the governor,
he objecteth the privilege of the city of Rome. He had submitted himself
modestly, if he had commanded him to do
F1457
that which was just and equal. Now, because the governor doth not his duty
willingly, necessity compelleth the holy man to defend himself by law; and by
this means the Lord delivereth him now again, even when he was almost given over
into the hands of the enemies. And whereas he desireth to have his matter
handled before Caesar’s judgment-seat, he doth not, therefore, make the
doctrine of the gospel subject to the judgment of a profane and wicked man; but
being ready to give an account of his faith everywhere, he appealeth from that
court where he could no longer hope for equity. Furthermore, though the citizens
of Rome did retain their privilege, yet the order was then altered, because the
Caesars had taken into their own hands the judging of the people,
F1458
as if they would be good maintainers and patrons of common
liberty.
To the Jews have I
done. Because those whose consciences do
accuse them, and which mistrust their matter, fly unto certain odd excuses and
exceptions, Paul turneth away from himself this opinion. And surely the
ministers of Christ ought to have no less care to make their innocency known
than to save their life. If Paul had flatly denied to answer for himself, the
enemies would have triumphed, and the doubtfulness of an evil conscience should
have been objected to him to the reproach of the gospel. But now when he citeth
the governor himself to be a witness of his integrity, and doth refuse no
punishment if he should be found guilty, he cutteth off all occasion of
slanderous reports. Therefore, he showeth that he doth not seek to save himself
by turning his back,
F1459
but flyeth unto the fortress of a just defense, that he may there save himself
from injury, seeing his adversaries have hitherto handled him unjustly; and now
refusing to deal with him any longer by law, they go about to have him murdered.
Neither doth Paul go behind the president’s back to tell him that he doth
unjustly, in that he doth so dally with his accusers; and therewithal he doth,
as it were, bridle his lust, so that he dare go no farther.
11.
I appeal unto Caesar. After that he hath
professed that he doth not refuse to die if he be found guilty, he freely useth
such helps as he could find at the hands of men. Wherefore, if we be at any time
brought into like straits, we must not be superstitious, but we may crave help
of the laws and politic order. Because it is written, that magistrates are made
and appointed by God to the praise of the godly
(<451303>Romans
13:3; and
<600213>1
Peter 2:13). Neither was Paul afraid to go to law under an unbelieving judge;
for he which appealeth commenceth a new action.
Therefore, let us know that God, who hath appointed
judgment-seats, doth also grant liberty to his to use the same lawfully.
Therefore, those mistake Paul who think that he doth flatly condemn the
Corinthians,
(<460601>1
Corinthians 6:1) because they require help of the magistrate for defense of
their right, seeing he reproveth in that place a manifest fault, to wit, because
they could suffer no wrong, and because they were too much set upon suing one
another, whereby they caused the gospel to be evil spoken of.
12.
Festus having talked with the
council. The governors did use to have
certain of the chief citizens which did attend upon them, and sat with them in
judgment, that they might decree nothing without the consent of the council.
Furthermore, it doth seem that Festus pronounced this with indignation, when he
said interrogatively, Hast thou appealed to Caesar? to wit, because it grieved
him that he could not do the Jews such a pleasure as he desired; though I leave
that indifferent, because it is neither of any great importance, and it leaneth
only to a conjecture.
|
ACTS
25:13-21
|
|
13. And after certain days, king Agrippa and
Bernice came to Cesarea to salute Festus. 14. And when they had stayed
there many days, Festus rehearsed Paul’s cause to the king, saying, There
is a certain man left in bonds of Felix: 15. About whom, when I came to
Jerusalem, the high priests and elders of the Jews informed me, requiring
judgment against him. 16. To whom I answered, It is not the custom of the
Romans for favor to deliver any man that he should perish, before he that is
accused have his accusers face to face, and have license to answer for himself,
concerning the crime laid against him. 17. Therefore, when they were come
hither without delay, on the morrow I sat on the judgment-seat, and commanded
the man to be brought. 18. Against whom when the accusers stood up, they
brought none accusation concerning such things as I supposed: 19. But
they had certain questions concerning their superstition (or religion) against
him, and concerning one Jesus which was dead, whom Paul affirmed to be alive.
20. And because I doubted of this question, I asked him if he would go to
Jerusalem, and there be judged of these things. 21. And when Paul had
appealed, that he might be kept unto the knowledge of Augustus, I commanded him
to be kept until I might send him to Caesar.
|
13.
And after certain days. This long
narration tendeth to this end, that we may know that though the handling of the
cause were broken off, yet were Paul’s bands famous; and that he was
nevertheless brought out of prison, that he might make profession of his faith,
and dispute touching the gospel before a famous auditory; and again, that though
he were contemned, yet was he not counted a wicked person, lest the glory of
Christ should be abased by his slander and reproach, yea, that he had more
liberty to preach the gospel being in prison, than if he had lived free in a
private house.
King Agrippa and
Bernice. It is certain that this Agrippa
was son to Agrippa the elder, whose filthy and detestable death was set down in
the twelfth chapter. When this man was made king of Chalcis, in his
uncle’s stead, after the decease of his father, he did afterward obtain a
more large dominion.
F1460
Bernice, of whom mention is made in this place, was his own natural sister,
which was first married to Herod; king of Chalcis, her uncle, and did keep
herself widow a certain season after his death, yet she did not live honestly
and chastely during that time; for her great familiarity with her brother
Agrippa was suspected. And to the end she might not be counted an incestuous
person, she married with Polemon, king of Cilicia. Notwithstanding, because she
gave herself more to lust than to chastity, she forsook him. The
historiographers do nowhere say that she was her brother’s wife; and
Josephus, in his Life, assigned her a dominion of her own in part of Galilee.
Therefore, it is to be thought that forasmuch as they were hardened in their
wickedness, they dwelt together, not regarding what men did say; yet did they
abstain from marriage, lest their incestuous marriage should betray and also
augment their crime. Neither is it any marvel that he came for honor’s
sake to salute the governor, who did reign only at the will and pleasure of
another, and did depend upon the beck and favor of the Emperor of Rome, which he
was to retain and nourish by means of the governor.
14.
When many
days. Therefore, when (after some time
was spent) they wanted matter of talk, as idle men use to invent somewhat
whereon they may talk, mention was made of Paul; for Luke meant to note that,
when he said that after many days were idly spent, Festus told the king of a
certain man which lay bound. And although he doth here both touch the malice of
the priests, and also make a show of wonderful equity on his part, yet in that
he shortly after cleareth the party which was accused, he condemneth himself
unawares, when as he confesseth that he was enforced to appeal that he might not
be carried to Jerusalem.
But when Festus commendeth the Romans, he showeth
what doth beseem judges. And if nature did tell profane men thus much, that they
must admit no such favor as may oppress the guiltless, how much more must judges
(who have the light of the word of God) be careful to avoid all
corruption.
18.
They laid no such crime to his charge. I
marvel why Festus doth say, that there was no such crime objected to Paul as he
supposed, seeing he was accused of sedition; but we may again conjecture by
this, yea, plainly know, that their accusations were so vain, that they ought
not to have been brought before the judgment-seat; as if a man did utter a
slanderous speech unadvisedly. For which cause he saith, that the state of the
cause did consist in questions of the law. Therefore, we see that he putteth a
difference between those offenses which were wont to be punished by man’s
laws, and the controversy which was between Paul and the Jews; not that the
religion ought to be corrupted freely,
F1461
or that their malapertness is tolerable, who overthrow the worship of God with
their own inventions; but because the man being a Roman, cared not for
Moses’ law; therefore he speaketh so disdainfully when he saith, that they
did strive about their superstition; though this word
deisidaimonia
be taken of the Grecians, as well in good as evil part; to wit, because the
worshipping of false gods was common in all places. Notwithstanding, his meaning
is, that he careth not what manner of religion the Jews have. And no marvel if a
man which was an ethnic, [heathen] and had not learned that the rule of
godliness must be fet [sought] from the mouth of God, know not how to
distinguish between the pure worship of God and superstitions.
Wherefore, we must hold fast that mark whereby we may
discern the one from the other, that there is no godliness but that which is
grounded in the knowledge of faith, lest we grabble [grope] in darkness.
Moreover, the Romans were so drunken with prosperous success, that they thought
that they were more acceptable to God than any other; as at this day the Turks,
by reason of their manifold victories, deride the doctrine of Christ. This was a
lamentable case, that a man being an unbeliever and idolater, sitteth as judge
amidst the Jews, to give judgment of the sacred oracles of God according to his
ignorance, but all the fault was in Paul’s adversaries, who did not care
for the majesty of God, so they might satisfy and obey their own madness.
Notwithstanding, there rested nothing for Paul to do, but to clear himself of
those crimes which were laid against him. So at this day, though inward brawls,
which are among Christians, do defame the name of Christ and his gospel among
the Turks and Jews, yet the defenders of holy doctrine are unworthily blamed,
which are enforced to enter the combat.
Of one
Jesus. It is not to be doubted but that
Paul intreated, both gravely and with such vehemency as became him, of the
resurrection of Christ; but Festus, by reason of his pride, thought it no meet
matter for him to occupy his head about. He doth not, indeed, openly deride
Paul, but he showeth plainly how negligently he heard him when he disputed of
Christ. Whereby we see how little preaching availeth, yea, that it availeth
nothing at all, unless the Spirit of God do inwardly touch the hearts of men.
For the wicked do lightly pass over whatsoever is spoken, as if a man should
tell them a tale of Robin Hood.
F1462
Wherefore, there is no cause why the carelessness of many should trouble us at
this day, seeing Paul prevailed nothing with Festus. But this place doth witness
that many speeches did pass in the handling of the matter, whereof Luke maketh
no mention. For he had spoken nothing as yet of Christ, and yet this latter
narration doth show that Paul intreated seriously before the Jews of his death
and resurrection. Which could not be, but he must needs intreat of the principal
points of the gospel. Therefore, I guess that Paul did so handle the matter,
that when he had refuted the false accusations of the Jews, wherewith they went
about to burden him before the governor, having gotten a fit occasion, he began
afterward to speak freely of Christ.
|
ACTS
25:22-27
|
|
22. And Agrippa said unto Festus, I would also
myself hear the man. Tomorrow, saith he, thou shalt hear him. 23. And on
the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered
into the common hall with the chief captains, and the principal men of the city,
at Festus’ commandment Paul was brought. 24. And Festus saith, King
Agrippa, and all men which are present with us, ye see this man, about whom all
the multitude of the Jews hath called upon me, both at Jerusalem and here,
crying that he ought not to live any longer. 25. Yet have I found that he
hath committed nothing worthy of death, and because he hath appealed unto
Augustus, I have determined to send him. 26. Of whom I have no certain
thing to write unto my lord. Wherefore I have brought him forth unto you, and
chiefly unto thee, O king Agrippa, that, after examination had, I may have
somewhat to write. 27. For it seemeth to me an unmeet thing to send a
prisoner, and not to show the crimes whereof he is accused.
|
22.
I would also. By this we may gather that
Agrippa did so desire to hear Paul, that he was ashamed to make his desire
known, lest Festus should think that he came for some other end than to salute
him. And it may be that not only curiosity did move him to be desirous to hear
Paul, but because he did hope to profit by hearing him. Notwithstanding, we may
easily gather by this how cold his desire was, because he suffered many days to
pass before he showeth any sign of his desire, because he was more in love with
earthly commodities, which he counted better. Neither durst he make any words;
neither did he pass for uttering any speech until such time as Festus did of his
own accord will him so to do. So that the holy minister of Christ is brought
forth as on a stage, that a profane man may cheer up his guest, save only that
Festus will be holpen with the advice of Agrippa and his company, that he may
let Caesar understand how diligent he is. But the matter was turned to another
end by the secret providence of God. Neither need we doubt but that such report
went abroad as made much for the confirmation of the godly; and it may be also
that some of the hearers were touched, and did conceive seed of faith, which did
afterward bring forth fruit in due time. But admit none of them did embrace
Christ sincerely and from his heart, this was no small profit, that the
unskillful were appeased after that the malice of the enemies was discovered,
that they might not be inflamed with such hatred against the gospel. Impiety was
made ashamed, and the faithful did gather new strength, so that they were
confirmed more and more in the gospel.
23.
And on the morrow. Agrippa and his
sister do not come like humble disciples of Christ, but they bring with them
such pomp and gorgeousness as may stop their ears and blind their eyes; and it
is to be thought that like haughtiness of mind was joined with that gorgeous and
great pomp. No marvel, therefore, if they were not brought to obey Christ.
Notwithstanding, it seemeth that Luke maketh mention of the pomp, that we might
know that, in a great assembly, and before choice witnesses, whose authority was
great, Paul had leave granted not only to plead his matter as a party defendant,
but also to preach the gospel. For he cometh forth as in the person of a
teacher, that he may set forth the name of Christ. So that the truth of God
brake out of his bands, which was forthwith spread abroad everywhere with a free
course; yea, it came even unto us. By this word
fantasia,
Luke understandeth that which we call commonly preparation or pomp.
F1463
But there must other furniture be brought unto the spiritual marriage of Jesus
Christ.
26.
That after examination
had. We cannot tell whether the
governor, in acquitting Paul before them, doth seek by this policy to entice him
to let his appeal fall. For it was a thing credible that he might easily be
persuaded to lay away fear, and to submit himself to the judgment and discretion
of a just judge, especially if Agrippa should give his friendly consent. To what
end soever he did it, he condemneth himself of iniquity by his own mouth, in
that he did not let a guiltless man go free whom he is now ashamed to send unto
Caesar, having nothing to lay against him. This did also come to pass by the
wonderful providence of God, that the Jews themselves should give a former
judgment on Paul’s side. Peradventure, the governor goeth subtilely to
work, that he may pick out what the king and the chief men of Cesarea do think,
that if it so fall out that Paul be set at liberty, he may lay the blame on
their necks. For he would not have the priests to be his enemies for nothing,
upon whom a good part of Jerusalem did depend, and that was the best way that he
could take in writing to Caesar to intermingle the authority of Agrippa. But the
Lord (to whom it belongeth to govern events contrary to man’s expectation)
had respect unto another thing, to wit, that when the clouds of false
accusations were driven away, Paul might more freely avouch sound
doctrine.
CHAPTER 26
|
ACTS
26:1-8
|
|
1. And Agrippa said unto Paul, Thou art
permitted to answer for thyself. Then Paul stretched forth his hand, and
answered for himself: 2. I think myself happy, O king Agrippa, because I
shall answer this day before thee of all the things whereof I am accused of the
Jews; 3. Seeing thou art most expert in all those customs and questions
which are among the Jews: wherefore I beseech thee hear me patiently. 4.
My life which I have led from my youth, which was at the first in mine own
nation at Jerusalem, know all the Jews; 5. Who knew me before since the
beginning, if they would testify, that after the most strait sect of our
religion 1 lived a Pharisee. 6. And now I stand subject to judgment for
the hope of the promise which God made to our fathers: 7. Whereunto our
twelve tribes, serving God instantly day and night, hope to come. For which
hope, 0 king Agrippa, I am accused of the Jews. 8. Why doth it seem to
you a thing incredible, if God raise the dead?
|
2. We have declared to what end Paul was
brought before that assembly, to wit, that Festus might write unto Caesar as he
should be counseled by Agrippa and the rest. Therefore, he doth not use any
plain or usual form of defense, but doth rather apply his speech unto doctrine.
Luke useth indeed a word of excusing; yet such a one as is nothing inconvenient
whensoever there is any account given of doctrine. Furthermore, because Paul
knew well that Festus did set light by all that which should be taken out of the
law and prophets, he turneth himself unto the king, who he hoped would be more
attentive, seeing he was no stranger to the Jewish religion. And because he had
hitherto spoken to deaf men, he rejoiceth now that he hath gotten a man who, for
his skill and experience, can judge aright. But as he commendeth the skill and
knowledge which is in Agrippa, because he is a lawful judge in those matters
whereof he is to speak, so he desireth him on the other side to hear him
patiently; for otherwise contempt and loathsomeness should have been less
excusable in him. He calleth those points of doctrine, which were handled among
the scribes, questions, who were wont to discuss religion more subtilely. By the
word
customs,
he meaneth those rites which were common to the whole nation. Therefore, the
sum is this, that king Agrippa was not ignorant either in doctrine, either in
the ceremonies of the law. That which he bringeth in or concludeth,
F1464
wherefore I pray thee hear me patiently, (as I said even now) doth signify that
the more expert a man is in the Scripture, the more attentive must he be when
the question is about religion. For that which we understand doth not trouble us
so much. And it is meet that we be so careful for the worship of God, that it do
not grieve us to hear those things which belong to the defining thereof, and
chiefly when we have learned the principle,
F1465
so that we may readily judge, if we list to take heed.
4.
My life which I have
led. He doth not as yet enter into the
state of the cause; but because he was wrongfully accused and burdened with many
crimes, lest king Agrippa should envy the cause
F1466
through hatred of the person, he doth first avouch his innocency. For we know
that when a sinister suspicion hath once possessed the minds of men, all their
senses are so shut up that they can admit nothing. Therefore, Paul doth first
drive away the clouds of an evil opinion which were gathered of false reports,
that he may be heard of pure and well purged ears. By this we see that Paul was
enforced by the necessity of the cause to commend his life which he had led
before. But he standeth not long upon that point, but passeth over straightway
unto the resurrection of the dead, when he saith that he is a Pharisee. And I
think that that is called the most strait sect, not in respect of holiness of
life, but because there was in it more natural sincerity of doctrine, and
greater learning. For they did boast that they knew the secret meaning of the
Scripture. And surely forasmuch as the Sadducees did vaunt that they did stick
to the letter, they fell into filthy and gross ignorance after they had darkened
the light of the Scripture. The Essenes, contenting themselves with an austere
and strait kind of life, did not greatly care for doctrine. Neither doth that
any whit hinder, because Christ inveigheth principally against the Pharisees, as
being the worst corrupters of the Scripture
(<402313>Matthew
23:13). For seeing they did challenge to themselves authority to interpret the
Scripture according to the hidden and secret meaning, hence came that boldness
to change and innovate, wherewith the Lord is displeased. But Paul doth not
touch those inventions which they had rashly invented, and which they urged with
tyrannous rigor. For it was his purpose to speak only of the resurrection of the
dead. For though they had corrupted the law in many points, yet it was meet that
the authority of that sect should be of more estimation in defending the sound
and true faith, than of the other, which were departed farther from natural
purity. Moreover, Paul speaketh only of the common judgment, which did respect
the color of more subtile knowledge.
6.
For the hope of the
promise. He doth now descend into the
cause, to wit, that he laboreth for the principal point of faith. And though he
seem to have spoken generally of the resurrection, yet we may gather out of the
text, that he beginneth with a farther point, and that he did comprehend those
circumstances which did properly appertain unto the faith of the gospel. He
complaineth that the Jews did accuse him, because he maintained the hope of the
promise made to the fathers. Therefore, this was the beginning and also the
issue of the matter, that the covenant which God had made with the fathers is
referred unto eternal salvation. Wherefore this was the sum of the disputation,
that the Jewish religion was nothing worth unless they took heed to the heavens,
and did also lift up their eyes unto Christ, the author of the new life. They
did boast that they were chosen from among all people of the word. But their
adoption did profit them nothing, unless they did trust to the promised
Mediator, and look unto the inheritance of the kingdom of God. Therefore, we
must conceive much more than Luke doth plainly express. And surely his narration
tendeth to no other end, save only that we may know of what things Paul
intreated. But what this was, and in what words he uttered it, we cannot tell.
Nevertheless, it behoveth us to gather out of a brief sum those things which
appertain unto this disputation, which was freely handled before Agrippa, when
Paul had free liberty granted to him to plead his own cause.
7.
Whereunto our twelve tribes. Paul
complaineth before Agrippa, that the state of the Church is come to that pass,
that the priests set themselves against the common hope of all the faithful; as
if he should say, To what end do those of our nation, who worship God carefully,
and spend both days and nights in the duties of godliness, sigh in their
prayers, save only that they may at length come unto eternal life? But the same
is the mark whereat I aim in all my doctrine; because, when the grace of
redemption is set before men, the gate of the kingdom of heaven is set open
therewithal. And when I preach the author of salvation raised up from the dead,
I offer the first-fruits of immortality in his person; so that the former
confirmation of his doctrine was taken out of the Word of God, when he cited the
promise made to the fathers. Now, in the second place, he addeth the consent of
the Church. And this is the best way to maintain and avouch the opinions of
faith, that the authority of God go foremost; and that then the consent of the
Church come next. Though we ought therewithal wisely to make choice of the true
Church, as Paul doth teach us in this place by his own example; for though he
knew that the priests did pretend the visor [mask] of the Church against him,
yet he doth boldly affirm, that the sincere worshippers of God are on his side,
and he is content with their defense. For when he meaneth [nameth] the twelve
tribes, he doth not speak generally of all those which came of Jacob according
to the flesh; but he meaneth those only which did retain the true study of
godliness. For it had been an unmeet thing to commend the nation generally for
the fear of God, which was only in a few.
The Papists deal very disorderly in both; who, by the
voices and consents of men, oppress the Word of God, and give also the name and
title of the Catholic Church to a filthy rabblement of unlearned and impure men,
without any color or shame. But if we will prove that we think as the true
Church thinketh, we must begin with the prophets and apostles; then those must
be gathered unto them whose godliness is known and manifest. If the Pope and his
clergy be not on our side, we need not greatly to care. And the true affection
of true religion is proved by continuance and vehemency, which was of singular
force at that time, principally when the Jews were in greatest
misery.
8.
Why should. I do not doubt but that he
proved that both by reason, and also by testimonies of Scripture, which he
taught concerning the resurrection and the heavenly life. But for good causes
doth he call back those unto whom he speaketh unto the power of God, lest they
judge thereof according to their own weak capacity. For nothing can more hardly
sink into men’s brains, than that men’s bodies shall be restored
when as they be once consumed.
F1467
Therefore, seeing it is a mystery far surpassing man’s wit, let the
faithful remember how far the infinite power of God doth reach, and not what
they themselves comprehend; as the same Paul teacheth in the third chapter to
the Philippians
(<500321>Philippians
3:21). For when he hath said that our vile bodies shall be made like to the
glorious body of Christ, he addeth immediately, “according to the mighty
working whereby he is able to subdue all things to himself.” But men are
for the most part injurious
F1468
to God, who will not have his arm to reach any farther than their understanding
and reason can reach; so that so much as in them lieth they would desire to
restrain the greatness of his works (which surpasseth heaven and earth) unto
their straits.
F1469
But, on the other side, Paul commandeth us to consider what God is able to do,
that being lifted up above the world, we may learn to conceive the faith of the
resurrection, not according to the weak capacity of our mind, but according to
his omnipotency.
|
ACTS
26:9-18
|
|
9. And I verily thought that I ought to do
many things against the name of Jesus of Nazareth. 10. Which thing I also
did at Jerusalem; and I shut up many of the saints in prison, having received
power from the high priests; and when they were put to death, I gave sentence.
11. And punishing them oftentimes throughout all synagogues, I enforced
them to blaspheme; and being yet more mad upon them, I did persecute them even
into strange cities. 12. And as I went to Damascus for this intent, with
authority and commission from the high priests, 13. At midday, 0 king, I
saw in the way a light from heaven, passing the brightness of the sun, shine
round about me and those which journeyed with me. 14. And when we were
all fallen to the earth, I heard a voice speaking unto me, and saying in the
Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick
against the pricks. 15. And I said, Who art thou, Lord? But he said unto
me, I am Jesus whom thou persecutest. 16. But rise, and stand up upon thy
feet: for to this end did I appear unto thee, that I may make thee a minister
and witness both of those things which thou hast seen, and also of those things
wherein I will appear unto thee; 17. Delivering thee from the people, and
from the Gentiles, unto whom now I send thee, 18. That thou mayest open
their eyes, that they may be converted from darkness to light, and from the
power of Satan unto God, that they may receive forgiveness of sins, and an
inheritance among those who are sanctified by the faith which is in
me.
|
9.
And I truly. If Paul had not spoken more
things than those which Luke hath hitherto recited, his speech had not hanged
well together.
F1470
Whence we prove that which was said before, that after that he had spoken of the
covenant of God, he intreated of the grace and office of Christ, as the matter
required. And he repeateth the history of his conversion for this cause, not
only that he may remove from himself all suspicion of lightness, but that he may
testify that God had called him, and that he was even enforced by a commandment
coming from heaven. For, seeing that he was, contrary to his expectation,
suddenly made a sheep of a wolf, such a violent change is of no small importance
to purchase credit to his doctrine.
Therefore, he amplifieth that his heat and vehement
desire which he had to punish
F1471
the members of Christ, and also that stubbornness whereunto he was wholly given
over. If he had been nousled [brought] up in the faith of Christ from his youth,
or if he had been taught by some man, he should have embraced it willingly and
without resistance, he himself should have been sure of his calling, but it
should not have been so well known to others. But now, seeing that being
inflamed with obstinate and immoderate fury, being moved with no occasion,
neither persuaded by mortal man, he changeth his mind, it appeareth that he was
tamed and brought under by the hand of God.
Therefore, this contrariety is of great weight,
F1472
in that he saith that he was so puffed up with pride, that he thought he should
get the victory of Christ, whereby he teacheth that he was nothing less than
made
F1473
a disciple of Christ through his own industry. The name of Jesus of Nazareth is
taken in this place for the whole profession of the gospel, which Paul sought to
extinguish, by making war ignorantly against God, as we may see.
F1474
10.
Which thing I did. He proveth by his
very facts with what force of zeal he was carried away to strive against Christ,
until greater force did pull him back, and made him go the quite contrary way.
Furthermore, his adversaries were witnesses of this his vehemency, so that it
was most certain that he was suddenly changed; and undoubtedly the priests would
never have put him in any such office, unless he had behaved himself
courageously in exercising cruelty; and it was meet that he should be very
courageous who should satisfy their fury. This is also to be noted, that Paul
was not ashamed to confess how sore he had offended against God, so that that
might turn to the glory of Christ. It was to him undoubtedly reproachful, to
have been carried away with blind zeal, so that he enforced those to blaspheme
which did desire to serve God; to have troubled the good and simple diversely;
to have given sentence of the shedding of innocent blood; finally, to have
lifted up his horns even unto heaven, until he was thrown down. But he doth not
spare his own estimation, but doth willingly utter his own shame, that the mercy
of God may the more plainly appear thereby.
Wherefore, there could no sinister suspicion rest in
his speech, seeing that (without having any respect of himself) he saith, that
he did utterly offend
F1475
in those things whereby he got the praise of all the people. Therefore, he
condemneth his very zeal of madness, which others did honor.
Whereby it appeareth how filthy the ambition of those
men is, who are ashamed simply to confess, if they have offended through
ignorance or error. For although they do not altogether excuse the same, yet
they go about to lessen or paint these things, for which they ought humbly with
sorrow and tears to crave pardon. But though Paul might have retained the fame
of a courageous man, yet he confesseth he was a madman. For the participle which
Luke useth importeth thus much, that he compelled many to blaspheme. By this we
know that there was great corruption even in the very first fruits of believers,
seeing that having first professed themselves to be disciples of Christ, and
being afterwards discouraged with fear or stripes, they did not only deny him,
but also spake evil of his blessed name. Though the very denial itself
containeth an horrible blasphemy.
13.
At midday, O king. The narration tendeth
to this end, that king Agrippa may understand that it was no vain visure or
ghost, neither was it any such trance as brought him into some madness, so that
he was destitute of judgment.
F1476
For though he fell to the earth for fear, yet he heareth a plain voice; he
asketh who it was that spake; he understandeth the answer which was made, which
are signs that he was not beside himself. Hereupon it followeth that he did not
rashly change his mind, but did godlily and holily obey the heavenly oracle,
lest he should of set purpose proceed to strive against God.
16.
But rise. Christ did throw down Paul
that he might humble him; now he lifteth him up, and biddeth him be of good
courage. And even we are daily thrown down by his voice to this end, that we may
be taught to be modest; but look whom he throweth down, he doth raise the same
again gently. And this is no small consolation, when Christ saith that he
appeared to him not as a revenger to plague him
F1477
for his madness, for those stripes which he had unjustly and cruelly given, for
his bloody sentences, or for that trouble wherewith he had troubled the saints,
for his wicked resisting of the gospel, but as a merciful Lord, intending to use
his industry, and to call him to an honorable ministry. For he made him a
witness of those things which he saw, and which he should afterward see. This
vision was worthy to be recorded, by which he learned that Christ reigneth in
heaven, that he might no longer proudly contemn him, but acknowledge that he is
the Son of God, and the promised Redeemer; he had other revelations afterward,
as he saith in the Second Epistle to the Corinthians, and 12th chapter
(<471201>2
Corinthians 12:1).
17.
Delivering thee. He is armed in this
place against all fear, which was prepared for him; and also he is prepared to
bear the cross; notwithstanding, seeing he addeth immediately that Paul should
come to lighten the blind, to reconcile those to God which were estranged from
him, and to restore salvation to those which were lost; it is a marvel why he
doth not also promise that they shall on the other side receive him joyfully,
who shall by means of him receive such and so great benefits. But the
unthankfulness of the world is noted out unto us in this place, because the
ministers of eternal salvation are far otherwise rewarded, as frantic men do
rail upon their physicians. And Paul is admonished, that whithersoever he shall
come, a great part of those to whom he shall study to do good shall hate him,
and seek his overthrow. And he saith plainly, that he is appointed to be a
witness both to Jews and Gentiles, lest that turn to his reproach, because he
made the gospel common to both alike. For the Jews had conceived such deadly
hatred against him for this cause, because it grieved them that the Gentiles
should be made their fellows. And though they made a show that this did proceed
of zeal, because they would not have the covenant which God made with the
posterity of Abraham profaned, by being translated unto strangers, yet mere
ambition did prick them forward, because they alone would be excellent, all
other being underlings. But in the person of one man, all godly teachers are
encouraged to do their duty, that they be not hindered or kept back with the
malice of men from offering the grace of God unto miserable men, though they be
unworthy.
18.
That thou mayest open their eyes. Paul,
in taking to himself that which is proper to God, doth seem to exalt himself too
high. For we know that it is the Holy Ghost alone which doth lighten the eyes.
We know that Christ is the only Redeemer which doth deliver us from the tyranny
of Satan. We know that it is God alone who, having put away our sins, doth adopt
us unto the inheritance of the saints. But this is a common thing, that God doth
translate unto his ministers that honor which is due to himself alone, not that
he may take any thing from himself, but that he may commend that mighty working
of his Spirit which he doth show forth in them. For he doth not send them to
work, that they may be dead instruments, or, as it were, stage-players; but that
he may work mightily by their hand. But it dependeth upon the secret power of
his Spirit that their preaching is effectual, who worketh all things in all men,
and which only giveth the increase.
Therefore, teachers are sent, not to utter their
words in vain in the air, or to beat the ears only with a vain sound, but to
bring lively light to the blind, to fashion again men’s hearts unto the
righteousness of God, and to ratify the grace of salvation which is gotten by
the death of Christ. But they do none of all these, save only inasmuch as God
worketh by them, that their labor may not be in vain, that all the praise may be
his, as the effect cometh from him.
And, therefore, we must note, that so often as the
Scripture doth extol the external ministry so honorably, we must not separate it
from the Spirit, which quickeneth the same even as the soul doth the body. For
it teacheth in other places how little man’s industry can do of itself.
For they must plant and water, but it is God alone which giveth the increase
(<461106>1
Corinthians 11:6). But because many are hindered by their own ignorance and
malice, that they cannot reap such fruit of the gospel as they ought, we must
note this description, which setteth before our eyes briefly and plentifully
that incomparable treasure. Therefore, this is the drift of the gospel, that
being delivered from blindness of mind, we may be made partakers of the heavenly
light; that being delivered from the thraldom of Satan, we may be turned to God;
that having free forgiveness of sins, we may be made partakers of the
inheritance among the saints. Those which will rightly profit in the gospel must
direct all their senses to this end; for what good shall the continual preaching
thereof do us, if we know not the true use thereof? Also, the way and means to
attain to salvation is described to us, all men boast that they be desirous of
salvation, but few consider how God will save them.
Therefore, this place, wherein the means is prettily
comprehended, is, as it were, a key to open the gate of heaven. Furthermore, we
must know that all mankind is naturally deprived of those good things which
Christ saith we have by believing the gospel; so that it followeth that all are
blind, because they be lightened by faith; that all are the bond-slaves of
Satan, because they are set free by faith from his tyranny; that all men are the
enemies of God, and subject to eternal death, because they receive remission of
sins by faith. So that nothing is more miserable than we, if we be without
Christ, and without his faith, whereby it appeareth how little, yea, that
nothing is left for the free will of men’s merits. As touching every part,
this lightening is referred unto the knowledge of God, because all our quickness
of sight is mere vanity and thick darkness, until he appear unto us by his
truth. That reacheth farther which followeth afterward: To be turned from
darkness to light; for that is when we are renewed in the spirit of our
mind.
Therefore, in my judgment, this member, and that
which followeth, express both one thing, to be turned from the power of Satan
unto God. For that renewing which Paul declareth more largely in the second
chapter to the Ephesians,
(<490210>Ephesians
2:10, and
<490423>Ephesians
4:23) is expressed in divers forms of speech. Remission of sins followeth next,
whereby God doth freely reconcile us to himself, so that we need not doubt but
that God will be favorable and merciful to us. At length, the furnishing and
filling of all things is put in the last place; to wit, the inheritance of
eternal life. Some do read it falsely in one text, among those who are
sanctified by faith, because this word is extended unto the whole period.
Therefore, the meaning thereof is, that by faith we come unto the
possession of all those good things which are offered by the gospel. And faith
is properly directed unto Christ because all the parts of our salvation are
included in him. Neither doth the gospel command us to seek the same anywhere
else save only in him.
|
ACTS
26:19-23
|
|
19. Whereupon, O king Agrippa, I was not
disobedient to the heavenly vision: 20. But I preached first to those
which are at Damascus, and at Jerusalem, and through every region of Judea, and
then to the Gentiles, that they should repent, and be turned unto God, doing
works which become those which repent. 21. For this cause the Jews,
having caught me in the temple, went about to kill me. 22. Therefore,
seeing I have obtained help of God, I stand until this present day, testifying
both to small and great, saying none other things than those which the prophets
and Moses said should come to pass: 23. Whether Christ should suffer,
whether he should be the first that should rise from the dead, to show light to
the people, and to the Gentiles.
|
19. He declareth now briefly to what end he
rehearsed the history of his conversion; to wit, that Agrippa and the rest might
understand that he had God for his author of all those things which the Jews
condemned of sacrilege and apostacy. He speaketh to Agrippa by name, because he
knew that Festus and the Romans knew not what an heavenly vision meant. Now, it
appeareth that there is nothing in the very sum of his doctrine which dissenteth
from the law and the prophets; whereby the oracle doth win greater credit,
whereby Paul was commanded to teach nothing but that which was agreeable to the
Scripture. Conversion, or turning unto God, is joined with repentance, not as
some peculiar thing, but that we may know what it is to repent. Like as, also,
on the contrary, the corruption of men and their frowardness
F1478
is nothing else but an estranging from God. And because repentance is an inward
thing, and placed in the affection of the heart, Paul requireth, in the second
place, such works as may make the same known, according to that exhortation of
John the Baptist: “Bring forth fruits meet for repentance,”
(<400308>Matthew
3:8). Now, forasmuch as the gospel calleth all those which are Christ’s
unto repentance, it followeth that all men are naturally corrupt, and that they
have need to be changed. In like sort, this place teacheth that these men do
unskillfully pervert the gospel which separate the grace of Christ from
repentance.
21.
They went about to kill me. He
complaineth in this place of the iniquity of his adversaries, that it may
thereby appear that their cause and conscience were both evil.
F1479
For if Paul had offended they might have gone to law with him; and even there
should they have stand [stood] in better state, seeing they did far pass him
both in favor and authority. Therefore, their madness doth testify that they are
destitute of reason. Whereas Paul saith that he was saved by the help of God, it
maketh for the confirmation of his doctrine. For how is it that he reacheth out
his hand to help him, save only because he acknowledged his minister, and
because he will defend the cause which he alloweth [approveth?]. Moreover, this
ought to have encouraged him to go forward so much the more boldly in his
office, in that he was thus holpen by God. For it had been a point of an
unthankful man to withdraw himself from him which had holpen him. By which
example we be taught, that so often as we be delivered from danger, the Lord
doth not therefore prolong our days that we may afterward live idly, but that we
may do our duty cheerfully, and be ready to die every hour to his glory, who
hath reserved us to himself. And yet Paul did not forget how much he was
indebted to the chief captain; but in this place he commendeth the help of God,
that he may show that it became him to spend all the rest of his course in his
service by whom he was delivered, though that came to pass, and were done
through the industry and by the hand of man.
Testifying both to small and
great. We have said elsewhere that it is
more to testify than to teach, as if there were some solemn contestation made
between God and men, that the gospel may have his [its] majesty. And he saith
that he is a witness both to great and small, that king Agrippa may perceive
that this doth appertain even to him; and that when the gospel is offered even
to every simple man, that doth no whit hinder but that it may ascend even unto
the throne of princes. For Christ doth gather all men into his bosom with one
and the same embracing, that those who lay before in the dunghill, and are now
extolled unto so great honor, may rejoice in his free goodness; and that those
who are placed in high degree of honor may willingly humble themselves, and not
grudge to have some of the base and contemptible multitude for their brethren,
that they may be made the children of God. So in the first chapter to the
Romans, he saith that he is indebted both to the fools and to the wise, lest the
Romans should be kept back with the confidence which they might repose in their
wisdom from submitting themselves to his doctrine. By this let us learn that it
is not in the teacher’s will to make choice of his hearers, and that they
do no less injury to God than defraud men of their right, whosoever they be
which restrain their labor unto great men, whom God doth join with those which
are small. It were too cold to restrain this unto ages.
F1480
Wherefore, I do not doubt but that Paul taketh away the exception which used to
be between the noble and ignoble, because he was neither afraid of the dignity
of the one, neither did he loathe the baseness of the other, but did show
himself a faithful teacher to both alike.
Saying no other
thing. First, this is worth the noting,
that Paul, to the end he may bring in fit and substantial witnesses of his
doctrine, doth not take the same from among men, but he citeth Moses and the
prophets, to whom the Lord had granted undoubted authority. And surely this is
one principle to be observed, when we will teach soundly, to utter nothing but
that which did proceed out of the mouth of God. Secondly, this is worth the
noting, that these were the principal points of the disputation which Luke doth
now touch; that this was the proper office of Christ, by his death to make
satisfaction for the sins of the world, by his resurrection to purchase
righteousness and life for men; and that the fruit of his death and resurrection
is common both to Jews and Gentiles. But forasmuch as there is no manifest and
(as they say) literal testimony extant in the law concerning the death and
resurrection of Christ, undoubtedly they had some doctrine delivered by hand
from the fathers, out of which they did learn to refer all figures unto Christ.
And as the prophets, which did prophesy more plainly of Christ, had their
doctrine from that fountain, so they made the men of their time believe that
they delivered unto them no new thing, or which did dissent from Moses. And now
Paul did either not finish his apology, or else he gathered more evident
testimonies of all those things wherein he professed Moses and the prophets to
be his authors.
The first of those
which. There were some other whose
resurrection went before Christ’s in time; namely, if we admit that the
saints of whom the Evangelists speak
(<402752>Matthew
27:52) did come out of their graves before Christ, which may likewise be said of
the taking up of Enoch and Elias
(<010524>Genesis
5:24;
<120211>2
Kings 2:11). But he calleth him in this place the first; as in another
place the first fruits of those which rise again
(<461523>1
Corinthians 15:23). Therefore, this word doth rather note out the cause than the
order of time, because, when Christ did rise again, he became the conqueror of
death and Lord of life, that he might reign forever, and make those who are his
partakers of [his own] blessed immortality. Under this word light, he
comprehendeth whatsoever doth pertain unto perfect felicity, as by darkness is
meant death and all manner of misery. And I do not doubt but that Paul alluded
unto the sayings of the prophets,
“The people which
walked in darkness saw great
light,”
(<230902>Isaiah
9:2).
And again,
“Behold, darkness
shall cover the earth, and a mist the people: but the Lord shall be seen upon
thee,”
(<236002>Isaiah
60:2).
Again,
“Behold, those
which are in darkness shall see
light,”
(<234216>Isaiah
42:16).
Again,
“I have made thee a
light of the Gentiles,”
(<234906>Isaiah
49:6).
And it appeareth by many oracles that the light of
life should come out of Judea, and should be spread abroad among the
Gentiles.
|
ACTS
26:24-32
|
|
24. And as Paul answered for himself, Festus
saith with a loud voice, Paul, thou art beside thyself; much learning doth make
thee mad. 25. And Paul said, I am not mad, most noble Festus; but speak
forth the words of truth and sobriety. 26. For the king knoweth of these
things, before whom I also speak freely: for I think that none of these things
are hidden from him; for this was not done in a corner. 27. King Agrippa,
believest thou the prophets? I know that thou believest. 28. And Agrippa
said unto Paul, Thou briefly persuadest me to become a Christian. 29. And
Paul saith, Would to God that not only thou, but also all which hear me this
day, were both almost, and altogether such as I am, except these bonds.
30. And when he had thus spoken, the king arose, and the governor, and
Bernice, and those which sat with them. 31. And when they were gone
apart, they talked together between themselves, saying, This man doth nothing
worthy of death or bonds. 32. Then Agrippa said to Festus, This man might
have been loosed, if he had not appealed unto Caesar.
|
24.
Festus said with a loud
voice. This outcry which Festus doth
make doth show how much the truth of God prevaileth with the reprobate; to wit,
though it be never so plain and evident, yet is it trodden under foot by their
pride. For though those things which Paul had alleged out of the law and
prophets had nothing in them which was anything like to madness, but were
grounded in good reason, yet he doth attribute the same to madness, not because
he seeth any absurdity, but because he refuseth those things which he doth not
understand. Nothing was more foolish or more unsavory than the superstitions of
the Gentiles, so that their high priests were for good causes ashamed to utter
their mysteries, whose folly was more than ridiculous.
Festus doth grant that there was learning packed
F1481
in Paul’s speech; nevertheless, because the gospel is hidden from the
unbelievers, whose minds Satan hath blinded,
(<470403>2
Corinthians 4:3) he thinketh that he is a brain-sick fellow which handleth
matters intricately. So that though he cannot mock and openly contemn him, yet
he is so far from being moved or inwardly touched, that he counteth him a man
which is frenzy [frenzied] and of mad curiosity. And this is the cause that he
cannot away to mark what he saith, lest he make him mad also; as many at this
day fly from the word of God, lest they drown themselves in a labyrinth. And
they think that we be mad because we move questions concerning hidden matters,
and so become troublesome both to ourselves and also to others. Wherefore, being
admonished by this example, let us beg of God that he will show us the light of
his doctrine, and that he will therewithal give us a taste thereof, lest through
obscurity and hardness it become unsavory, and at length proud loathsomeness
break out into blasphemy.
25.
I am not
mad. Paul is not angry, neither doth he
sharply reprehend Festus for his blasphemous speech; yea, he speaketh unto him
with great submission.
F1482
For it was no place for reprehension, and it became him to pardon the ignorance
of the man, seeing he did not set himself face to face against God. Also, he had
respect unto his person [office]. For though he were unworthy of honor, yet was
he in authority. And yet for all that he doth not therefore give place to his
blasphemy, but he defendeth the glory of the word of God. Whereby we do also
see, that not caring for himself, he did only take thought for his doctrine. For
he doth not vaunt of his wit;
F1483
he doth not labor in defense of his wisdom; but he is content with this defense
alone, that he teacheth nothing but that which is true and
sober.
Furthermore, [the] truth is set against
F1484
all manner [of] fallacies and fraud: sobriety against all manner [of] frivolous
speculations and thorny subtilties, which are only seeds of contention. Paul
doth, indeed, refute Festus’ error; yet we may gather by this, which is
the best manner of teaching, to wit, that which is not only clean from all
fallacies and deceit, but also doth not make the minds of men drunk with vain
questions, and doth not nourish foolish curiosity, nor an intemperate desire to
know more than is meet, but is moderate and good for sound
edification.
26.
For the king hnoweth of these things. He
turneth himself unto Agrippa, in whom there was more hope. And, first, he saith
that he knew the history of the things; but he calleth him straightway back to
the law and the prophets. For it was to small end for him to know the thing
which was done, unless he did know that those things which had been spoken
before of Christ were fulfilled in the person of Jesus which was crucified. And
whereas Paul doth not doubt of Agrippa’s faith, he doth it not so much to
praise him, as that he may put the Scripture out of all question, lest he be
enforced to stand upon the very principles. Therefore, his meaning is, that the
Scripture is of sufficient credit of itself, so that it is not lawful for a man
that is a Jew to diminish any jot of the authority thereof. And yet Paul doth
not flatter him; for though he did not reverence the Scripture as became a godly
man, yet he had this rudiment from his childhood, that he was persuaded that
nothing is contained therein besides the oracles of God. As the common sort of
men, though they do not greatly care for the word of God, yet they acknowledge
and confess generally and confusedly that it is the word of God, so that they
are letted with some reverence either to reject or to despise the
same.
28.
And Agrippa said unto Paul. The apostle
prevailed thus far at least, that he wrung out of king Agrippa a confession,
though it were not voluntary, as those use to yield who can no longer resist the
truth, or, at least, to show some token of assent. Agrippa’s meaning is,
that he will not willingly become a Christian; yea, that he will not be one at
all; and yet that he is not able to gainsay, but that he is drawn after a sort
against his will. Whereby it appeareth how great the pride of man’s nature
is until it be brought under to obey by the Spirit of God.
Interpreters expound this,
en
oligw diversely. Valla thought that it ought
to be translated thus, Thou dost almost make me a Christian. Erasmus doth
translate it a little. The old interpreter dealeth more plainly
F1485
in a little; because, translating it word for word, he left it to the
readers to judge at their pleasure. And surely it may be fitly referred unto the
time, as if Agrippa had said, Thou wilt make me a Christian straightway, or in
one moment. If any man object that Paul’s answer doth not agree thereto,
we may quickly answer; for seeing the speech was doubtful, Paul doth fitly apply
that unto the thing which was spoken of the time. Therefore, seeing Agrippa did
mean that he was almost made a Christian in a small time, Paul addeth that he
doth desire that as well he as his companions might rise from small beginnings,
and profit more and more; and yet I do not mislike that that
en
oligw doth signify as much as almost. This
answer doth testify with what zeal, to spread abroad the glory of Christ, this
holy man’s breast was inflamed, when as he doth patiently suffer those
bonds wherewith the governor had bound him, and doth desire that he might escape
the deadly snares of Satan, and to have both him and also his partners to be
partakers with him of the same grace, being in the mean season content with his
troublesome and reproachful condition. We must note that he doth not wish it
simply, but from God, as it is he which draweth us unto his Son; because, unless
he teach us inwardly by his Spirit, the outward doctrine shall always wax
cold.
Except these
bonds. It is certain that Paul’s
bonds were not so hard, ne [nor] yet did they cause him such sorrow, wherein he
did oftentimes rejoice, and which he doth mention for honor’s sake, as
being the badge of his embassage,
(<480617>Galatians
6:17), but he hath respect to those to whom he wisheth faith without trouble or
cross. For those who did not as yet believe in Christ were far from that
affection to be ready to strive for the gospel. And surely it behoveth all the
godly to have this gentleness and meekness, that they patiently bear their own
cross, and that they wish well to others, and study so much as in them lieth to
ease them of all trouble, and that they do in no case envy their quietness and
mirth. This courtesy
F1486
is far contrary to the bitterness of those who take comfort in wishing that
other men were in their misery.
31.
They spake together. In that Paul is
acquitted by the judgment of them all, it turned to the great renown of the
gospel. And when Festus agreeth to the rest he condemneth himself, seeing he had
brought Paul into such straits through his unjust dealing, by bringing him in
danger of his life under color of changing the place. And though it seemeth that
the appeal did hinder
F1487
the holy man, yet because this was the only way to escape death, he is content,
and doth not seek to get out of that snare; not only because the matter was not
even now safe and sound,
F1488
but because he was admonished in the vision that he was also called by God to
Rome
(<442311>Acts
23:11).
CHAPTER 27
|
ACTS
27:1-8
|
|
1. And after that it was decreed that we
should sail into Italy, they delivered both Paul and also certain other
prisoners to a centurion named Julius, of the band of Augustus. 2. And we
entered into a ship of Adramyttium, purposing to sail by the coasts of Asia, and
we launched forth, having Aristarchus of Macedonia, a Thessalonian, with us.
3. And the next day we arrived at Sidon, and Julius did courteously
intreat Paul, and suffered him to go to his friends, that they might refresh
him. 4. And when we were gone thence, we sailed hard by Cyprus, because
the winds were contrary. 5. And when we had sailed on the sea which is
over against Cilicia and Pamphylia, we came to Myra, a city of Lycia. 6.
And when the centurion had found there a ship of Alexandria sailing into Italy,
he put us in it. 7. And when we had sailed slowly many days, and were
scarce come over against Cnidus, because the wind did let us, we sailed hard by
Crete, beside Salmone; 8. And with much ado we sailed beyond it, and came
to a certain place which is called The fair havens, near unto which was the city
of Lasea.
|
1. Luke setteth down Paul’s voyage by
sea most of all to this end, that we may know that he was brought to Rome
wonderfully by the hand of God; and that the glory of God did many ways appear
excellent in his doings and sayings even in the very journey, which did more
establish his apostleship. He is delivered to be carried with other prisoners;
but the Lord doth afterward put great difference between him and the evil-doers,
who were in bonds as well as he. Yea, moreover, we shall see how the captain
doth loose him, and let him be at liberty, when the rest lie bound. I know not
what band that was which Luke calleth the band of Augustus, unless,
peradventure, it be that which was commonly called the praetor’s
F1489
band, before the monarchy of the Caesars. And Luke setteth down in plain words,
that they were put in a ship of Adramyttium; because they should sail by the
coast of Asia. For Adramyttium is a city of Aeolia. I cannot tell out of what
haven they launched. Because they could not sail with a straight course to
Sidon, unless the maps do greatly deceive me, we may well guess that they were
brought thither, either because they could find a ship nowhere else, or else
because they were to take the other prisoners, of whom mention is made, out of
that region.
2.
And there continued with us. Luke
seemeth so to commend one man’s constancy, that he nippeth the rest. For
there were more which did accompany him to Jerusalem; whereof we see two only
which remained with him. But because it may be that the rest were letted with
some just causes, or that Paul refused to have them to minister unto him, I will
say nothing either way. Neither is it an unmeet thing to say
F1490
that Luke had some special reason for which he doth commend this man above the
rest, albeit he was but one of many. Surely, it is likely that he was a rich
man, seeing he was able to bear the charges whereat he was by the space of three
years, having left his house. For we heard before
(<441711>Acts
17:11) that many of the chief families in Thessalonica did receive Christ, and
Luke saith, for honor’s sake, that Aristarchus and Secundus came with Paul
into Asia
(<442004>Acts
20:4). Therefore, let it suffice us to hold that which is certain and good to be
known, that there is set before us an example of holy patience, because
Aristarchus is not wearied with any trouble, but doth willingly take part with
Paul in his trouble,
F1491
and after that he had been in prison with him two years, he doth now cross the
seas, that he may likewise minister to him at Rome, not without the reproachings
of many, besides the loss of his goods at home, and so great
charges.
3.
He suffered him to go to. Paul might
have hid himself
F1492
in a large city, which joined to the sea; but he was bound with the oracle, that
he could not withdraw himself from the calling of God. Again, because the
centurion had so courteously entertained him, that he suffered him to go to his
friends, that they might dress and refresh him, whom he might have left in the
stinking ship,
F1493
he ought not nor could he provide for his own life, with the other man’s
danger, without filthy treachery.
F1494
Neither must we in any case suffer those who have courteously intreated us to be
deceived by their courtesy through our fault. Let the readers fet [seek] the
voyage whereof Luke speaketh out of those which describe places and countries;
F1495
only I say thus much, that all that which is said tendeth to this end, that we
may know that their sailing was dangerous and tempestuous, after that they were
once gone out of the haven of Sidon, until they came near to Melita; and that
afterward the mariners did strive long time with contrary winds, until a cruel
storm
F1496
arose, whose end was shipwreck, as we shall see.
|
ACTS
27:9-20
|
|
9. And when much time was spent, and when
sailing was now jeopardous, because all the time of fasting was now passed, Paul
admonished them, 10. Saying unto them, Sirs, I see that this voyage will
be with hurt and great loss, not only of the burthen and of the ship, but also
of our souls, [lives]. 11. But the centurion believed rather the governor
and the master of the ship, than those things which were spoken of Paul.
12. And because the haven was unfit to winter in, many took counsel to
depart thence, if by any means they might come to Phenice, and there winter.
That is a haven of Candia, and lieth toward the south-west and by west, and
north-west and by west. 13. And when the south wind blew softly,
supposing to obtain their purpose, when they had loosed nearer, they sailed
beyond Candia. 14. But not long after there arose over against it a
stormy wind, which is called Euroclydon. 15. And when the ship was
caught, and could not resist the wind, we let her go, and were carried away.
16. And when we were carried into a certain isle called Candia, [Clauda]
we could scarce get the boat: 17. Which they took up, and used helps,
undergirding the ship; and, fearing lest they should fall into syrtes,
[quicksands] they strake sail, and so were carried. 18. And when we were
tossed with an exceeding tempest, on the morrow they lightened the ship;
19. And the third day we cast out with our own hands the tackling of the
ship. 20. Furthermore, when neither sun nor stars appeared now many days,
and no small tempest lay upon us, all hope that we should be saved was then
taken away.
|
9.
When sailing was now jeopardous. He doth
not only mean that the winds were contrary then, but also that the time of the
year was not then commodious, which he expresseth more plainly afterward, when
he saith that the fast was passed; for I think that this word was added by way
of exposition, to note the end of harvest. Neither do I pass for that, that that
solemn time of fasting, whereof Luke speaketh, was strange to the centurion and
the rest of the mariners; for he noteth out the times of the year according to
the custom of the Jews. Furthermore, we need not doubt but that it was the
harvest [autumnal] fast. Though I am not of their mind who think that it was one
of the four fasts which the Jews did appoint after the carrying away into
Babylon. For Luke would not have put down simply, without adding any
distinction, the third fast, which was in the seventh month, seeing it was not
more famous than the rest, being commanded to be kept because of the death of
Godolia, and because of the destruction of the rest of the people. Again, I
cannot tell whether that custom were retained by the people after their return.
It is more likely that he meaneth the feast of the atonement, wherein the Lord
commanded them to humble their souls seven days. And they began the tenth day of
the seventh month; whereto partly September and partly October doth now agree
(<031629>Leviticus
16:29). Therefore, seeing they were now entered into October, it is said, not
without cause, that sailing was jeopardous at that time. But and if you refer it
unto hunger, (as some do) I do not see what sense can be gathered thence; for
they had as yet store of wheat in the ship, so that they needed not to be hunger
starved. And why should he say that the time of the voluntary fast was passed?
Moreover, it shall hereafter appear by the text, that they were, therefore,
exhorted by Paul to stay because winter was at hand, whose sharpness [severity]
useth to shut up the seas. For though he were assured that God would govern the
ship, yet he would not tempt him rashly by making too great
haste.
11.
But the
centurion. The centurion is not reproved
because he hearkened rather to the master and governor of the ship than to Paul.
For what should he have done? For though he did well like
F1497
Paul’s counsel in other matters, yet he knew that he was unskillful in
sailing. Therefore he suffered himself to be governed by those which were
expert, which was a point of a wise and modest man. Yea, very necessity did
almost compel him to do this; for the haven was not commodious to winter in.
Neither did the governor give counsel to commit the ship to the main sea, but to
thrust into the next haven, which was almost in view. So that, with taking a
little pains, they might commodiously pass the winter. Luke reciteth this not in
vain; but that we may know that Paul was from the beginning furnished with the
sense of the Spirit, so that he did better see what things were profitable than
did the masters. We know not whether he were taught by oracles, or whether he
gave this counsel through secret inspiration. This is certain, that it served
afterward to his commendation. Furthermore, in that he saith that they sailed
beyond the coast of Candia, until they were caught and carried away; our friend
Beza doth justly reprove the error of interpreters in this word
asson,
who make of an adverb the name of a city.
15.
When the ship was
caught. Luke saith that that fell out
here, which useth to fall out in extreme danger; namely, they suffered
themselves to be carried of the winds. Seeing they were first gone some space,
and the mariners thought that all things fell out as they would have it,
undoubtedly they did deride Paul’s admonition; as rash men use commonly to
wax proud if fortune favor them. Being now caught, they are grievously punished
for their boldness; yea, when they drew near to an haven,
F1498
they were no less afraid lest they should break the ship, than they were before
of overturning the same. Luke doth diligently note all these things, out of
which we may gather, that the storm was so vehement and fierce, and that it
continued still at one stay, that they were still in danger of death. Also he
declareth, that they did courageously use all remedies which might save them
from suffering shipwreck, and that they spared not the merchandise and tackling;
whence we gather that they were enforced, with a lively feeling of danger, to do
what they were able. And Luke addeth, that when they had essayed all things,
they despaired of their safety. And surely the very darkness of heaven was as it
were a grave. Neither need we doubt but that the Lord meant by this means to
commend and make more notable the grace of their deliverance which ensued
shortly after. Nevertheless, he suffered his servant to labor with the rest,
until he thought he should die. For he did not appear unto him by his angel,
before it might seem that he was past hope of recovery. Wherefore his body was
not only tossed amidst many storms, but his soul was also shaken with violent
tentations. Notwithstanding the end doth show, that he stood upright by faith,
so that he did not faint. Luke speaketh nothing of his prayers; but because he
himself saith afterward that the angel of God, whom he served, appeared to him,
it is likely that when others did curse both heaven and earth, he made his
prayers to God, and so was quiet, and did patiently tarry the Lord’s
leisure. And whereas he saith that all hope of safety was taken away, it must
not be referred unto his sense, but only unto the means which men could use;
F1499
as if he should say, that things were so far out of order, that there was no
safety to be looked for at men’s hands.
|
ACTS
27:21-32
|
|
21. But after long abstinence Paul stood in
the midst and said, Sirs, ye should have hearkened to me, and not have loosed
from Candia, neither have brought upon us this injury and loss. 22. And
now I exhort you that ye be of good courage: for there shall be no loss of any
man’s life, but only of the ship. 23. For there stood by me this
night the angel of God, whose I am, and whom I worship. 24. And he said
to me, Fear not, Paul; thou must be brought before Caesar: and, behold, God hath
given thee all those which sail with thee. 25. Wherefore be of good
courage, sirs: for I believe God that it shall be so, as it hath been told me.
26. But we must fall into a certain island. 27. And when the
fourteenth night was come, as we sailed in the Adriatic Sea, about midnight the
mariners supposed that some country appeared to them. 28. And when they
had sounded, they found it twenty fathoms: and when they were gone a little
farther, they sounded again, and they found it fifteen fathoms. 29. And
fearing lest they should have fallen into some rough places, having cast four
anchors out of the stern, they wished for day. 30. And when the mariners
sought to fly out of the ship, when they had let down the boat into the sea,
under a color as if they would have cast anchors out of the foreship, 31.
Paul said to the centurion and the soldiers, Unless these abide in the ship, you
cannot be saved. 32. Then the soldiers cut off the ropes of the boat, and
they suffered it to fall away.
|
21.
After long abstinence. Though Luke doth
not plainly express how the mariners and soldiers behaved themselves, yet he
doth plainly distinguish Paul from them, declaring that he stood in the midst of
them that he might comfort their faint hearts; for no man is fit to exhort but
he who is himself an example of constancy and fortitude. Furthermore, Paul
deferred this exhortation until they were all even at the last cast. We may
easily gather out of the common custom of the infidels, that they raged and made
much ado at the first. A moderate and soft voice could never have been heard
amongst those cries and tumults. Now, after they be weary with working and
howling, they sit still all in a damp, and Paul beginneth to speak to them.
Therefore, it was meet that they should languish like men half dead, until they
were somewhat quiet, and could hear a man which would give them good
counsel.
Notwithstanding, Paul seemeth to deal unseasonably,
when as he objecteth to them foolishness, because they would not do after his
counsel when all was well, seeing that they knew that he was inexpert in
sailing, as he himself also knew how unskillful and ignorant he
was.
But if we consider what an hard matter it is to bring
men unto soundness of mind, this reprehension was very profitable. Paul’s
authority should have been nothing worth, neither should it have moved them any
whit, unless they should know this, that it had not gone well with them because
they had despised him before. Chiding is indeed cruel, and bringeth no comfort;
but if it be tempered with some remedy, it is now a part of the medicine. So,
after that Paul had made the mariners attentive, and had taught by the very
event that they ought to believe him, he exhorteth them to be of good courage,
and promiseth them safety. And this is a token of no small boldness, when he
saith that they ought to have obeyed him. Therefore, he testifieth by these
words, that he spake nothing unadvisedly; but did command them to do that which
God had prescribed. For though we do not read that he had some especial
revelation then given him, yet he himself knew that the Spirit did secretly
govern him, so that he might without fear take upon him to give counsel, seeing
he had the Spirit of God to be his guide. Whereby that doth better appear which
I touched of late, that Paul in speaking thus doth awake the mariners, that they
may more attentively hear what he will say. Otherwise, it had been a ridiculous
thing for a man which was in danger of drowning, to promise safety to those who
were partakers with him in like calamity.
23.
For there stood by me. Lest he might be
accused of rashness, for promising so fully that they should be all safe, he
bringeth in God for his author and witness. Neither is it to be doubted but that
he was fully persuaded that it was a true vision, so that he did not fear
Satan’s jugglings. For because that father of lies doth oftentimes deceive
men under a color of revelations, God did never appear to his servants, either
by himself or by his angels, but he put them out of doubt by showing them some
plain and evident tokens; and, secondly, did furnish them with the spirit of
discretion, that they might not be deceived. But Paul doth extol the name of his
God in plain words among profane men, not only that they may learn that the true
God is worshipped in Judea, but also that Paul himself doth worship him. They
all knew why he was put in prison. Now, seeing angels come down unto him from
heaven, they may easily gather that his cause is approved of God. Therefore,
there is in these words a secret commendation of the gospel. Nevertheless, we
see how Paul triumpheth in his bonds, when he is the minister of safety to so
many men, and the interpreter of God.
24.
Fear not, Paul. He is very desirous to
bring to pass that they may give God alone the praise for their deliverance,
lest these superstitious men do falsely translate it unto their idols; and by
this means he inviteth them unto the true faith. But by this it appeareth how
great the men’s wickedness is, in that they shut their ears against sound
and wholesome counsel, and do forthwith forget the grace of God, though it were
familiarly known to them. Yea, (that which worse is) they do not see nor
perceive it when it is present before their eyes. But, howsoever, the more part
was unthankful, yet this oracle was not revealed without fruit; yea, this was
good, that those might be made without excuse who did flatter themselves too
much in their deceit. And, seeing it was said that he must be presented before
Caesar, it tended to this end, that his confession might the more strengthen the
godly, when as they should know that he came forth from God as a witness to
confirm and avouch the doctrine of the gospel, and that he was appointed and
saved to that end.
Hath given thee all the
souls. Luke seemeth to give us to
understand by these words, that Paul prayed not only for himself, but also for
the rest, that God would save them all from drowning.
F1500
And, surely, it is not likely, that, seeing he saw the danger common to them
all, he was so careful for his own life, that he cared not for the rest whom he
saw in like danger. Notwithstanding, it may be that the Lord did of his own
accord prevent his prayers. Neither is it any new thing, that his blessing
should reach even unto the unworthy, who are joined to the faithful with any
society. So he would have saved Sodom, if there had been ten good men found
there.
Here ariseth a question, how far the integrity of the
saints doth profit the wicked? First, we must remove the superstition of the
Papists, who, when they hear that God is good to the bad, for the good’s
sake, dream that they be mediators, who obtain salvation for the world through
their merits. And they be twice fools in that, that they apply these titles of
the living unto the dead; and think that God will be favorable to them for no
other cause, save only because he beholdeth them, and therefore they make them
their patrons. I omit that, that by extolling men’s merits they darken the
free goodness of God. Now, that we may answer the question propounded, we must
briefly note this, that forasmuch as the good are mixed with the bad, as well
prosperity as adversity doth happen as well to the one as to the other; and yet
it falleth out sometimes that when the Lord doth spare his, he beareth also with
the wicked for a time together with them. Again, that there be many causes for
which God doth good to the wicked and reprobate for the faithful’s
sake.
“He blessed the
house of Potiphar for Joseph’s
sake,”
(<013905>Genesis
39:5)
that he might move him to handle this holy man
gently. He declared his goodwill toward Paul in saving many men, that he might
bear witness of his godliness, that the majesty of the gospel might thereby
appear more plainly. But we must note this, that whatsoever benefits God
bestoweth upon the wicked, they turn at length to their destruction; as, on the
other side, punishments are profitable for the godly, which they suffer together
with the reprobate.
In the mean season, this is a singular pledge of
God’s love toward us, in that he maketh certain drops of his goodness
distill from us unto others.
25.
For I believe God. Paul telleth them
again whence he had such boldness, that he affirmeth that though they be amidst
infinite gulfs of the sea, yet shall they all come safe to the haven, namely,
because God had promised it should be so; in which words the nature of faith is
expressed, when there is a mutual relation made between it and the Word of God,
that it may strengthen men’s minds against the assaults of temptations.
And he doth not only exhort the mariners, by his own example, to believe, but
doth, as it were, take upon him the office of a
promiserf1501,
that he may win credit to the oracle. That which followeth immediately touching
the isle is a latter sign, whereby it may more plainly appear after the end of
the matter, that this their sailing was not uncertain, otherwise it had been to
no end for the mariners to know how they should escape. Therefore, we see how
God doth give that safety which he promised, a mark that it may not seem to come
by chance. Notwithstanding, we must note, that God kept them still in some
doubt, partly that he may exercise the faith of his servant, partly that they
may all know that Paul learned that of the Holy Ghost, which he could not as yet
comprehend by man’s reason.
F1502
Notwithstanding, Luke teacheth in the text itself, that he was not believed for
all this. For, seeing the mariners thought that there began some country
F1503
to appear unto them, it did not agree with the promise made touching their
arriving in an isle. Therefore, we see how that they were scarce enforced, even
by experience, to think that he spake the truth.
30.
And as the mariners sought. The grace of
the Holy Spirit appeareth in Paul, even in this point also, in that he did
wisely admonish that the mariners should not be suffered to fly. For why doth
not rather the centurion, or some other of the company, smell out their fraud,
save only that Paul may be the minister of their deliverance, even unto the end?
But it is a marvel that he saith, that the rest could not be saved unless the
mariners should remain in the ship; as if it were in their power to make the
promise of God of none effect. I answer, that Paul doth not dispute, in this
place, precisely of the power of God, that he may separate the same from his
will and from means; and surely God doth not, therefore, commend his power to
the faithful, that they may give themselves to sluggishness and carelessness,
contemning means, or rashly cast away themselves when there is some certain way
to escape. God did promise Hezekiah that the city should be delivered
(<233706>Isaiah
37:6, and 35). If he had set open the gates to the enemy, would not Isaiah
straightway have cried, Thou destroyest both thyself and the city? And yet for
all this it doth not follow that the hand of God is tied to means or helps; but
when God appointeth this or that means to bring any thing to pass, he holdeth
all men’s senses, that they may not pass the bounds which he hath
appointed.
|
ACTS
27:33-44
|
|
33. And when the day began to appear, Paul
exhorted them all to take meat, saying, This is the fourteenth day that ye have
tarried and continued fasting, receiving nothing at all. 34. Wherefore I
exhort you to take meat; for this no doubt is for your health; because there
shall not one hair fall from the head of any of you. 35. And when he had
thus spoken, he took bread, and gave thanks to God in the sight of them all; and
when he had broken it, he began to eat. 36. Then were they all refreshed
in their minds, and they also took meat. 37. And all the souls which were
in the ship were two hundred threescore and sixteen. 38. And when they
had eaten enough, they did lighten the ship. casting out the wheat into the sea.
39. And when it was day, they knew not the land; but they spied a certain
haven having a bank, into the which they minded to thrust the ship. 40.
And when they had taken up the anchors, they committed themselves to the sea;
also, having loosed the rudder bands, and hoisted up the mainsail to the wind,
they drew toward the shore. 41. But when they were fallen into a place
where two seas met, they thrust in the ship, and the fore part did stick fast,
and moved not; but the hinder part brake through the violence of the waves.
42. Furthermore, the soldiers’ counsel was to kill the prisoners,
lest any, after he swam out, should escape. 43. But the centurion, being
desirous to save Paul, kept them from their purpose, and commanded that those
which could swim should cast themselves first into the sea, and should escape to
land. 44. And the other, some on boards, and some on broken pieces of the
ship; and so it came to pass, that they all escaped safe to
land.
|
33.
And when the day
began. Whatsoever the mariners think,
Paul’s faith doth not quail;
F1504
but he leaneth steadfastly to the promise which was made to him. For he doth not
only exhort them to take meat, as did he who, in extreme despair, uttered these
words, Dine, soldiers, we shall sup in hell;
F1505
but continuing steadfast in his prophecy, he willeth them to be of good courage.
The force of faith doth therein show itself, when as it armeth us unto patience,
and doth valiantly bear off and beat back those assaults wherewith Satan goeth
about to shake it. But whereas he saith, that they continued fasting for the
space of fourteen days, it may seem absurd and false. There may some one man be
found which can abide to fast long, but it is scarce credible of so great a
multitude. We may easily answer, That their unwonted abstinence from meat is
improperly called fasting; because they had never filled their belly during all
that time; because those who are in sorrow and heaviness do almost loathe meat.
And because despair was the cause of this their loathing of meat, he affirmeth
again that they shall live, so they be of good courage. For a faithful minister
of the word must not only bring abroad the promises, but also counsel men to
follow God whithersoever he calleth them; and that they be not slothful and
sluggish. Furthermore, the meaning of the words is this, God hath determined to
save you, this confidence ought to animate you, and to make you merry,
F1506
that you be not negligent in your own business.
35.
He took bread. That he may the better
encourage them, by his own example, he taketh bread and eateth. Luke saith that
he gave thanks, not only according to his daily custom, but because that served
greatly to testify his boldness and good confidence. It is not to be doubted but
that Paul himself did that when he took meat, which he commandeth other men; but
now he doth not only testify his thankfulness, neither doth he only desire of
God that he will sanctify the meat which he is about to eat; but he calleth upon
God without fear, who is the author of his life, that those poor wretches, which
were drenched in sorrow, might conceive some good hope. And he prevailed thus
far, at least, that they gathered so much courage to them as to take meat, who
had, through fear, forgotten to care for their life.
37.
All the souls. The number of the men is
recited, first, that it may more plainly appear that none of the multitude did
perish. For Luke doth not show how many men did swim to the shore, but how many
men were then in the ship. Secondly, that the miracle may be made more evident
and also famous; for, in man’s judgment, it is a thing impossible that two
hundred threescore and sixteen men should escape to land, having suffered
shipwreck, without loss of any man’s life. For it is likely that few had
any skill in swimming except the mariners. And though they were somewhat
refreshed with the meat which they had eaten, yet they were brought so low with
sorrows and wearisomeness, that it is a marvel that they were so nimble as that
they could move their arms. And now we must consider what a stir they kept;
whereas it is seldom seen that twenty or thirty men do so swim in danger, but
one of them doth hinder or drown another. Therefore, God did plainly stretch
forth his hand out of heaven, seeing all those came to shore safe and sound
which had cast themselves into the sea.
38.
And when they had eaten enough. This
circumstance doth show that they were at length moved with Paul’s words.
It was not yet light, that they could know whether there were any haven near.
And yet they cast out into the sea the wheat which remained, that they might
lighten the ship. They would not have done this unless Paul’s authority
had prevailed more with them now than before. But as all unbelievers are
unstable, that persuasion did quickly vanish out of their
minds.
41.
They thrust in the ship. And then it
might seem that both God had mocked Paul, and that he, with trifling, had
brought his partners in a vain hope;
F1507
but God did forthwith put away that error by giving them prosperous success. It
was meet that when the ship was broken, they should be so discouraged, and that
their souls should so melt, that despair might increase the glory of the
miracle. For God useth to moderate and govern his works so, that he maketh some
show of difficulty by reason of many lets [hindrances] which fall out. By this
means he sharpeneth our senses unto greater attentiveness, that we may at length
learn that, though all the world strive against him, yet will he have the
victory. This is the reason why he had lieffer [rather] draw Paul and his
companions to the shore after that the ship was lost,
F1508
than bring the ship whole to land.
42.
The counsel of the
soldiers. This was too horrible
unthankfulness. Though the soldiers might thank Paul twice or thrice for their
lives, yet are they minded to kill him, for whose sake they ought to have spared
the rest. He had saved them even as an angel of God; he had given them wholesome
counsel; he had refreshed them in the same day when they were past hope; and now
they stick not to seek to destroy him, by whom they were so often and so many
ways delivered. Wherefore, if it so fall out that we be ill rewarded for our
good deeds, there is no cause why the unthankfulness of men should trouble us,
which is a disease too common. But they are not only unthankful to Paul, who was
the minister of their life, but also their filthy misbelief and forgetfulness of
the goodness of God doth betray itself. They had of late received that oracle,
that their souls were given to Paul; and now seeing they will be saved after he
is dead, what other thing go they about but to resist God, that they may save
themselves from death contrary to his will? Therefore, they have now forgotten
that grace whereof they tasted against their will in extreme despair, neither
doth it taste any
longer,F1509A
after that they see the haven nigh at hand. But it behoveth us to consider the
wonderful counsel of God, as well in saving Paul as in fulfilling his promise;
when as he bringeth those men to land, who did what they could to make his
promise of none effect. Thus doth his goodness oftentimes strive with the
wickedness of men. Yet he doth so pity the wicked, that, deferring their
punishment until so fit opportunity, he doth not quite discharge them; yea, the
longer he tarrieth, the more grievously he punisheth, and so by that means he
maketh amends for his long tarrying.
CHAPTER 28
|
ACTS
28:1-6
|
|
1. And when they were escaped, they knew that
the isle was called Melita. 2. And the barbarians showed us no little
kindness; for they kindled a fire and received us all, because of the present
shower, and because of the cold. 3. And when Paul had gathered a bundle
of sticks, and had laid them on the fire, a viper came out of the heat, and
leaped on his hand. 4. Now, when the barbarians saw the beast hang upon
his hand, they said among themselves, This man surely is a murderer, whom,
though he hath escaped the sea, vengeance doth not suffer to live. 5. But
he shook off the viper into the fire, and suffered no harm. 6. But they
thought that it would come to pass, that he would swell and fall down dead
suddenly. And as they waited long, and saw no harm come to him, changing their
mind, they said he was a god.
|
1. That doleful spectacle is described in the
beginning of the chapter, when so many men being wet, and also all berayed with
the foam and filth of the sea, and stiff with cold, did with much ado crawl to
the shore; for that was all one as if they had been cast up by the sea to die
some other death. After that, Luke declareth that they were courteously
entertained of the barbarians, that they kindled a fire that they might dry
their clothes, and refresh their joints, which were stiff with cold, and at
length that they were saved
F1509
from the shower. Therefore, in that Paul commendeth these duties, he showeth his
thankfulness; and so great liberality toward strangers is for good causes
advanced, whereof there be rare examples in the world. And though common nature
doth wring out of the barbarous Gentiles some affection of mercy in so great
necessity; yet undoubtedly it was God which caused the men of Melita to handle
these men so courteously, that his promise might be sure and certain, which
might seem imperfect if the shipwreck had caused the loss of any man’s
life.
A viper coming out of the heat.
The very event did prove that Paul was a true
and undoubted prophet of God. Now, that God may make him famous as well by land
as by sea, he sealeth the former miracles
F1510
with a new miracle; and so he ratifieth his apostleship among the men of Melita.
And though there were not many which did profit thereby, yet the majesty of the
gospel did shine even among the unbelievers; also this did greatly confirm the
oracles to the mariners, which they had not sufficiently reverenced. Neither did
the viper come out of the sticks by chance; but the Lord did direct her by his
secret counsel to bite Paul, because he saw it would turn to the glory of his
gospel.
4.
So soon as the barbarians
saw. This judgment was common in all
ages, that those who were grievously punished had grievously offended. Neither
was this persuasion conceived of nothing; but it came rather from a true feeling
of godliness. For God, to the end he might make the world without excuse, would
have this deeply rooted in the minds of all men, that calamity and adversity,
and chiefly notable destruction, were testimonies and signs of his wrath and
just vengeance against sins. Therefore, so often as we call to mind any notable
calamity, we do also remember that God is sore offended, seeing he punisheth so
sharply. Neither did ungodliness ever get the upper hand so far, but that all
men did still retain this principle, that God, to the end he may show
himself to be the Judge of the world, doth notably punish the wicked. But here
crept in an error almost always, because they condemned all those of wickedness
F1511
whom they saw roughly handled. Though God doth always punish men’s sins
with adversity, yet doth he not punish every man according to his deserts
in this life; and sometimes the punishments of the godly are not so much
punishments as trials of their faith and exercises of
godliness.
Therefore, those men are deceived, who make this a
general rule to judge every man according to his prosperity or adversity. This
was the state of the controversy between Job and his friends,
(<180407>Job
4:7) they did affirm that that man was a reprobate, and hated of God, whom God
did punish; and he did allege, on the other side, that the godly are sometimes
humbled with the cross. Wherefore, lest we be deceived in this point, we must
beware of two things. The former is, that we give not rash and blind judgment of
things unknown,
F1512
according to the event alone, for because God doth punish the good as well as
the bad; yea, it falleth out oftentimes that he spareth the reprobate, and doth
sharply punish those who are his; if we will judge aright, we must begin at
another thing than at punishments, to wit, that we inquire after the life and
deeds. If any adulterer, if any blasphemous person, if any perjured man or
murderer, if any filthy person, if any cozener, if any bloody beast be punished,
God doth point out his judgment as it were with his finger. If we see no
wickedness, nothing is better than to suspend our judgment concerning
punishment.
The other caution is, that we wait for the end. For
so soon as God beginneth to strike, we do not by and by see his drift and
purpose; but the unlike end doth at length declare, that those differ far before
God who seem in men’s eyes both alike in the likelihood of punishment. If
any man object that it is not in vain so often repeated in the law, that all
private and public miseries are the scourges of God, I grant indeed that that is
true; but yet I deny that it doth keep God from sparing whom he will for a time,
though they be of all men the worst, and from punishing those more sharply whose
fault is mean.
F1513
Nevertheless, it is not our duty to make that perpetual which falleth out
oftentimes. We see now wherein the men of Melita were deceived, to wit, because
having not scanned Paul’s life, they judge him to be a wicked man, only
because the viper doth bite him; secondly, because they stay not the end, but
give judgment rashly. Nevertheless, we must note that these are detestable
monsters, who go about to pluck out of their hearts all feelings of God’s
judgment, which is ingrafted in us all naturally, and which is also found in the
barbarians and savage men. Whereas they think that Paul is rather guilty of
murder than of any other offense, they follow this reason, because murder hath
always been most detestable.
Vengeance doth not
suffer. They gather that he is a wicked
man, because vengeance doth persecute him though he have escaped the sea. And
they feigned that the revenging goddess did sit by the seat of Jupiter, which
they commonly called
Dikh;
grossly, I grant, as men ignorant of pure religion, and yet not without some
tolerable signification, as if they had painted out God to be Judge of the
world. But by these words the wrath of God is distinguished from fortune, and so
the judgment of God is avouched against all blind chances. For the men of Melita
take it to be a sign of the heavenly vengeance, in that though Paul be saved,
yet can he not be safe.
5.
Shaking off the
viper. The shaking off of the viper is a
token of a quiet mind. For we see how greatly fear doth trouble and weaken men;
and yet you must not think that Paul was altogether void of fear. For faith doth
not make us blockish, as brain-sick men do imagine, when they be out of danger.
F1514
But though faith doth not quite take away the feeling of evils, yet it doth
temperate the same, lest the godly be more afraid than is meet; that they may
always be bold and have a good hope. So though Paul understand that the viper
was a noisome beast, yet did he trust to the promise which was made to him, and
did not so fear her plaguy
F1515
biting, that it did trouble him; because he was even ready to die if need had
been.
6.
Changing their minds, they
said. This so wonderful and sudden a
change ought to have inwardly touched the men of Melita, and to have moved them
to give the glory to the mercy of God, as they did before to vengeance. But as
man’s reason is always carried amiss unto extremities, they make Paul at a
sudden a god, whom they took before to be a wicked murderer. But if he could not
choose but be the one, it had been better for him to be counted a murderer than
a god. And surely Paul would rather have wished to be condemned, not only of one
crime, but also to have sustained all shame,
F1516
and to have been thrust down into the deep pit of hell,
F1517
than to take to himself the glory of God, which thing those knew full well who
had heard him preach amidst the storms. Notwithstanding, it may be, that, being
taught afterward, they did confess that God was the author of the
miracle.
Furthermore, let us learn by this history, with
patient and quiet minds, to wait for the prosperous event of things,
F1518
which seem at the first to tend toward the robbing of God of his honor. Which of
us would not have been terrified with this spectacle which did arm the wicked to
slander with all manner of slanderous speeches the glory of the gospel? Yet we
see how God did in good time prevent this inconvenience; therefore, let us not
doubt but that after he hath suffered his to be darkened with clouds of
slanders, he will send remedy in his good time, and will turn their darkness
into light. In the mean season, let us remember that we must beware of the
judgment of the flesh. And because men do always forget themselves, let us beg
of God the Spirit of moderation, that he may keep us always in the right mean.
Furthermore, let us learn by this how ready the world is to fall to
superstition. Yea, this wickedness is in a manner born with us, to be desirous
to adorn creatures with that which we take from God.
Wherefore, no marvel if new errors have come abroad
F1519
in all ages, seeing every one of us is, even from his mother’s womb,
expert in inventing idols. But lest men excuse themselves therewithal, this
history doth witness that this is the fountain of superstitions, because men are
unthankful to God, and do give his glory to some other.
|
ACTS
28:7-14
|
|
7. And in those places were the possessions of
the chief man of the isle, whose name was Publius; who received us, and lodged
us courteously. 8. And so it was, that the father of Publius lay sick of
the fever and bloody flux; to whom Paul entered in, and when he had prayed, and
had laid his hands upon him, he healed him. 9. Therefore, when he had
done thus, the rest also, which had infirmities in the isle, came, and were
healed: 10. Who did also give us great honor; and when we departed, they
laded us with things necessary. 11. And after three months we sailed in a
ship of Alexandria, which had wintered in the isle, whose badge was Castor and
Pollux. 12. And when we came to Syracuse, we stayed there three days.
13. And from thence we fetched a compass, and came to Rhegium: and after
one day when the south wind blew, we came the next day to Puteoli: 14.
Where we found brethren, and were desired to stay with them seven days: and so
we came to Rome.
|
7.
And in those places. Because this name,
Publius, is a Roman name, I suspect that this man, of whom mention is made, was
rather a citizen of Rome than born in the isle. For the Grecians and other
strangers were not wont to borrow their names of the Latins unless they were men
of small reputation. And it may be that some of the noble men of Rome came then
to see his possessions, and is called the chief man of the isle, not because he
dwelt there, but because no man could compare with him in wealth and
possessions. And it is scarce probable that all the whole multitude of Grecians
was lodged there three days. I do rather think, that, when he entertained the
centurion, he did also honor Paul and his companions, because, being admonished
by the miracle, he did believe that he was a man beloved of God.
Notwithstanding, howsoever it be, his hospitality was not unrewarded. For
shortly after the Lord restored his father to health by the hand of Paul, who
was indeed sick of a dangerous disease. And by this means he meant to testify
how greatly that courtesy, which is showed to men in misery and to strangers,
doth please him. Although those who are holpen be unmindful and unthankful for
that benefit which they have received, or they be not able to recompense those
who have done good to them, yet God himself will abundantly restore to men
whatsoever they have bestowed at his commandment; and he hath sometimes
appointed, to those which be merciful and given to hospitality, some of his
servants, which bring with them a blessing. This was now great honor, in that
Publius did lodge Christ in the person of Paul. Notwithstanding, this was added
as an overplus, in that Paul came furnished with the gift of healing, that he
might not only recompense his courtesy, but also give more than he had
received.
Also, we know not whether he learned the first
principles of faith, as miracles do for the most part win the rude and
unbelievers unto faith,
F1520
Luke mentioneth the kind of disease that he may the better set forth the grace
of God. For seeing it is an hard matter to cure a bloody flux,
F1521
especially when the ague is joined therewith, the old man was cured thus
suddenly only by the laying on of hands and prayer, not without the manifest
power of God.
8.
And had laid his hands upon him. Paul
declareth by prayer that he himself is not the author of the miracle, but only
the minister, lest God be defrauded of his glory. He confirmeth this self-same
thing by the external sign. For, as we saw before, in other places, the laying
on of hands was nothing else but a solemn rite of offering and presenting.
Wherefore, in that Paul doth offer the man to God with his own hands, he
professed that he did humbly crave his life of him. By which example, not only
those who have excellent gifts of the Spirit given them are admonished to
beware, lest by extolling themselves they darken the glory of God, but also we
are all taught in general that we must so thank the ministers of the grace of
God that the glory remain to him alone. It is said, indeed, that Paul healed the
man which had the bloody flux; but it is plainly expressed by the circumstances
which are added, that it was God which bestowed this benefit, making him the
minister thereof. Whereas Luke saith afterwards, that others which were sick in
the isle were cured, he doth not extend it unto all; but his meaning is, that
the power of God, which appeared evidently enough, was proved by many
testimonies, that the apostleship of Paul might be thereby ratified. Neither
need we doubt but that Paul sought as well to cure their souls as their bodies.
Yet Luke doth not declare what good he did, save only that the barbarians gave
him and his fellows victual and necessary things when they loosed from the
haven. In the mean season, we must note, that though Paul might have withdrawn
himself, and have escaped many ways, yet was the will of God to him instead of
voluntary fetters, because he was often cited by the heavenly oracle to appear
before the judgment-seat of Nero to bear witness of Christ. Again, he knew
that if he should run away, he could no longer have preached the gospel, but
should have lurked in some corner during his whole life.
11.
In a ship of Alexandria. By these words,
Luke giveth us to understand, that the former ship was either drowned, or else
so rent and beaten, that it served for no use afterward; whereby the greatness
of the shipwreck doth the better appear. And he setteth down expressly that the
badge of the ship of Alexandria, wherein they were carried to Rome, was Castor
and Pollux, that we may know that Paul had not liberty granted to sail with such
as were like to himself; but was enforced to enter into a ship which was
dedicated to two idols. The old poets did feign that Castor and Pollux came of
Jupiter and Leda; for which cause they are called in Greek
dioskouroi;
which word Luke useth in this place, as if you should say, Jupiter’s sons.
Again, they said
F1522
that they are the sign in the zodiac called Gemini. There was also another
superstition among the mariners, that those fine exhalations which appear in
tempests are the very same. Therefore, in times past, they were thought to be
gods of the seas, and were therefore called upon as at this day, Nicholas and
Clement, and such like. Yea, as in Popery, they retain the old errors, changing
the names only; so at this day they worship these exhalations under the name of
Saint Hermes, or Saint Ermus. And because if one exhalation appear alone, it is
a doleful token; but if two together, (as Pliny writeth) then they foreshow a
prosperous course. To the end the mariners of Alexandria might have both Castor
and Pollux to favor them, they had both for the badge of their ship. Therefore,
as touching them, the ship was polluted with wicked sacrilege; but because Paul
did not make choice thereof, of his own accord, he is not polluted
thereby.
And surely seeing an idol is nothing, it cannot
infect the creatures of God, but that the faithful may use them purely and
lawfully. And we must needs think thus, that all those blots wherewith Satan
doth go about to stain the creatures of God through his juggling, are washed
away by no other means but by a good and pure conscience, whereas the wicked and
ungodly do defile those things which are of themselves pure, though they do but
touch them. Finally, Paul was no more defiled by entering into this ship, than
when he did behold the altars at Athens; because, being void of all
superstition, he knew that all the rites of the Gentiles were mere illusions.
Again, the men could not think that he did agree to that profane error; for if
he had been to do any worship to Castor and Pollux, though it had been only for
fashion’s sake, he would rather have died a thousand deaths than once have
yielded.
Therefore, because he needed not to fear any offense,
he entereth the ship without any more ado; and undoubtedly he did this heavily,
and with inward sorrow; because he saw the honor which is due to God alone given
to vain inventions. Therefore, this ought to be numbered among his exercises, in
that he had those to be his guides, who thought that they were governed of
idols, and had committed their ship to their tuition.
12.
When we were come to
Syracuse. Luke prosecuteth the residue
of the course of their sailing, that they arrived first in Sicilia. And after
that they set a compass
F1523
by reason of the tempest and raging of the sea, and sailed over into Italy. And
as that haven whereof Luke speaketh in this place is the most famous haven of
all Sicilia, so is it farther from the coast of Italy than is that of Messina,
over against which is Rhegium, whereof he maketh mention. And it is in the
country of the Brutians, as is Puteoli, a city of Campania. But forasmuch as the
brethren kept Paul at Puteoli seven days, by this we gather how favorably and
gently the centurion handled Paul. Neither do I doubt but that the holy man
would have made him a faithful promise that he would always return in due time.
But he was persuaded of his uprightness, so that he was not afraid that he would
deceive him. And now we gather out of this place, that the seed of the gospel
was then sown abroad, seeing there was some body of the Church even at
Puteoli.
|
ACTS
28:15-20
|
|
15. And when the brethren had heard of us from
thence, they came out to meet us at Appii Forum, and at The three Taverns; whom
when Paul saw, he gave thanks to God, and waxed bold. 16. And when we
were come to Rome, the centurion delivered the prisoners to the chief captain of
the host; but Paul was suffered to dwell alone with a soldier which kept him.
17. And after three days Paul called together the chief of the Jews; and
when they were come, he said to them, Men and brethren, though I have done
nothing against the people, or ordinances of the elders, yet was I delivered a
prisoner from Jerusalem into the hands of the Romans. 18. Which, when
they had examined me, they would have let me go, because there was no cause of
death in me. 19. But when the Jews spake contrary, I was enforced to
appeal to Caesar: not as if I have anything to accuse my nation of. 20.
For this cause, therefore, have I sent for you, that I might see you, and speak
to you; for the hope of Israel am I bound with this chain.
|
15.
When the brethren heard. God did comfort
Paul by the coming of the brethren who came forth to meet him, that he might the
more joyfully make haste to defend the gospel. And the zeal and godly care of
the brethren appeareth therein, in that they inquire for Paul’s coming,
and go out to meet him. For it was at that time not only an odious thing to
profess the Christian faith, but it might also bring them in hazard of their
life. Neither did a few men only put themselves in private danger, because the
envy redounded to the whole Church. But nothing is more dear to them than their
duty wherein they could not be negligent, unless they would be counted sluggish
and unthankful. It had been a cruel fact to neglect so great an apostle of Jesus
Christ, especially seeing he labored for the common salvation.
And now forasmuch as he had written to them before,
and had of his own accord offered his service to them, it had been an unseemly
thing not to repay to him brotherly goodwill and courtesy. Therefore, the
brethren did, by this their dutifulness, testify their godliness toward Christ;
and Paul’s desire was more inflamed, because he saw fruit prepared for his
constancy. For though he were endued with invincible strength,
F1524
so that he did not depend upon man’s help; yet God, who useth to
strengthen his by means of men, did minister to him new strength by this means.
Though he were afterward forsaken when he was in prison, as he complaineth in a
certain place,
(<550416>2
Timothy 4:16) yet he did not despair; but did fight no less valiantly and
manfully under Christ’s banner, than if he had been guarded with a great
army. But the remembrance of this meeting did serve even then to encourage him,
seeing he did consider with himself that there were many godly brethren at Rome,
but they were weak, and that he was sent to strengthen them. And there is no
cause why we should marvel that Paul was emboldened at this present when he saw
the brethren, because he did hope that the confession his faith would yield no
small fruit. For so often as God showeth to his servants any fruit of their
labor, he doth, as it were, prick them forward with a goad, that they may
proceed more courageously in their work.
16.
The centurion delivered the
prisoners. Luke doth signify that Paul
had more liberty granted him than the rest; for his condition and estate was
peculiar. For he was suffered to dwell in an house by himself, having one keeper
with him, whereas the rest were shut up in the common prison. For the general
captain
F1525
knew by Festus’ report that Paul was guiltless; and the centurion, as it
is likely, did faithfully rehearse such things as might serve to bring him into
favor. Notwithstanding, let us know that God did govern
F1526
from heaven the bonds of his servant; not only that he might ease him of his
trouble, but that the faithful might have freer access unto him. For he would
not have the treasure of his faith shut up in prison, but he would have it laid
open, that it might enrich many far and wide. And yet Paul was not so at
liberty, but that he did always carry a chain. Luke calleth the general captain
stratopedarchv,
who was appointed over the army which kept the city, as histories make mention.
F1527
17.
And after three
days. Paul’s humanity
F1528
was wonderful, in that, though he had suffered such cruel injuries of his
nation, he studied, notwithstanding, to appease the Jews which are at Rome, and
he excuseth himself to them, lest they hate his cause, because they hear that
the priests do hate him. He might well have excused himself before men, if he
passed over these Jews and turned himself to the Gentiles. For though he had
continually, in divers places, essayed to bring them to Christ, yet they were
more and more nettled and moved;
F1529
and yet he had omitted nothing, neither in Asia, nor in Greece, neither at
Jerusalem, which might mitigate their fury. Therefore, all men would have justly
pardoned him, if he had let those alone whom he had so often tried [experienced]
to be of desperate pride.
F1530
But because he knew that his Master was given of his Father to be the minister
of the Jews, to fulfill the promises whereby God had adopted to himself the seed
of Abraham to be his people; he looketh unto the calling of God, and is never
weary. He saw that he must remain at Rome, seeing he had liberty granted to
teach, he would not that they should be deprived of the fruit of his labor.
Secondly, he would not have them moved through hatred of his cause to trouble
the Church; because a small occasion might have caused great destruction.
Therefore, Paul meant to beware, lest, according to their wonted madness, they
should set all on fire.
F1531
I have done nothing against the
people. These two things might have made
the Jews hate him; either because he should have done hurt to the commonwealth
of his nation, as some runagates did increase their bondage, which was too
cruel, through their treachery; or because he should have done somewhat against
the worship of God; for though the Jews were grown out of kind,
F1532
and religion was depraved and corrupted among them with many errors, yet the
very name of the law and the worship of the temple were greatly reverenced.
Furthermore, Paul denieth not but that he did freely omit those ceremonies
whereto the Jews were superstitiously tied; yet he cleareth himself of the crime
of revolting whereof he might be suspected. Therefore, understand those
ordinances of the fathers, whereby the children of Abraham, and the disciples of
Moses ought, according to their faith, to have been distinguished from the rest
of the Gentiles. And surely in that he did cleave so holily to Christ, who is
the soul and perfection of the law, he is so far from impairing the ordinances
of the fathers, that none did better observe the same.
19.
I was enforced to
appeal. This appeal was full of hatred
and envy for this cause, because the authority and liberty of the Jewish nation
did seem to be sore opprest, who could have been content to have lived with
their own laws. Secondly, because his defense was joined with infamy and loss of
all the people. Therefore he answereth this objection also, because he was
enforced with the stubbornness of his enemies to fly to this fortress [asylum].
For he is excused by necessity, because he had no other way to escape death. And
after that he had excused that which was done already, he promiseth that he will
so handle his matter hereafter,
F1533
that he will not labor against the Jews.
20.
For the hope of Israel. We must
understand much more under these words than Luke expresseth; as we gather out of
the answer, where the Jews speak of the sect; to wit, repeating his speech,
which Luke omitteth. Therefore Paul intreated of Christ, that it might plainly
appear that neither the law nor the temple did profit the Jews anything without
him; because the covenant of adoption is grounded in him, and the promise of
salvation is in him confirmed. Neither did they doubt but that the restoring of
the kingdom did depend upon the coming of the Messias; and even at that time
their misery and decay did increase the hope and desire of him. Wherefore Paul
saith, for good causes, that he is bound for the hope of Israel. Whereby we be
also taught, that no man doth hope aright, but he which looketh unto Christ and
his spiritual kingdom; for when he placeth the hope of the godly in Christ, he
excludeth all other hopes.
|
ACTS
28:21-24
|
|
21. But they said unto him, We neither
received letters from Judea touching thee, neither did any of the brethren come
and show us or speak any evil of thee. 22. But we will hear of thee what
thou thinkest; for as concerning that sect, we know that it is spoken against
everywhere. 23. And when they had appointed him a day, many came to him
to his lodging; to whom he expounded and testified the kingdom of God, and
persuaded them of Jesus out of the law of Moses, and out of the prophets, from
morning till night. 24. And certain believed those things which were
spoken, but certain believed not.
|
21.
Neither by letters. The priests and
scribes did not hold their peace, because they were become more gentle towards
Paul, or to the end they might spare him; that proceeded rather of contempt, or
else of despair, because they neither knew how to oppress him when he was so far
from them, and his carrying into Italy was
F1534
to them instead of a grave. For they did lord it no less carelessly than
proudly, so that nobody did trouble them at home. Furthermore, though the Jews
come not altogether rightly prepared to hear, yet they show some desire to
learn, when as they do not refuse to hear the defense of his doctrine, which is
spoken against everywhere. For many do stop the way before themselves with this
prejudice, because they cannot abide to hear that which is refused by common
judgment, but subscribe to the opinion of other men to the condemning of
doctrine which they know not. Nevertheless, this is not without fault (as I
said) that they object gainsaying to cause hatred, or to procure evil suspicion;
as if it had not been said before by Isaiah, that God should be a stone of
offense to all the people. It is uncertain, whether upon the day appointed Paul
disputed all the day, or they reasoned one with another; save only, because we
may guess, by the circumstance of time, that Paul did not continue speaking
still.
F1535
For he could scarce have framed a speech which could have continued from morning
to night. Wherefore I do not doubt, but that after the apostle had briefly
expounded the sum of the gospel, he granted liberty to the hearers to propound
questions,
F1536
and did make answer to the questions which were objected to
him.
But we must note the state of the disputation, which
Luke saith is double. For Paul taught first, after what sort the kingdom of God
was amongst them, and principally what manner [of] chief felicity and glory that
was which was promised to them, which the prophets do so highly extol. For
seeing that many of them did dream of a frail estate of the kingdom of God in
the world, and did place the same falsely in idleness, pleasure, and in plenty
of present good things, it was necessary that it should be rightly defined, that
they might know that the kingdom of God is spiritual, whose beginning is newness
of life, and the end thereof blessed immortality and the heavenly glory.
Secondly, Paul exhorted them to receive Christ, the author of the promised
felicity.
And, again, this second point had two members, for it
could not be handled profitably and soundly unless he did expound the office of
the promised Redeemer; secondly, unless he did show that he is already given,
and that the Son of Mary is he in whom the fathers hoped. It was indeed a common
maxim among the Jews, that the Messias should come and restore all things into
perfect order.
But Paul labored another point, which was not so well
known; that the Messias was promised, who should, with the sacrifice of his
death, make satisfaction for the sins of the world; who should reconcile God to
men; who should purchase eternal righteousness; who should fashion men after the
image of God, being regenerate with his Spirit; who should, finally, make his
faithful servants heirs with him of eternal life; and that all those things were
fulfilled in the person of Jesus Christ crucified. He could not intreat of those
things; but he must needs call back the Jews from gross and earthly inventions
into heaven, and also take away the stumbling-block of the cross, seeing he
taught that there was no other way or means whereby we are reconciled with
God.
And let us note, that (as Luke doth testify) Paul
took all that which he spake of Christ out of the law and prophets. For true
religion differeth from all feigned religions, because the word of God alone is
the rule thereof. Also the Church of God differeth from all profane sects in
this, because it heareth him speak alone, and is governed by his commandment.
And now by this we see the agreement that is between the Old and the New
Testaments to establish the faith of Christ; secondly, that double profit of the
Scripture which the same Paul commendeth in another place, to wit, that it is
sufficient as well to instruct those which are willing to learn, as to refute
the stubbornness of those which set themselves against the truth
(<550316>2
Timothy 3:16;
<560109>Titus
1:9). Therefore, let those who desire to be wise with sobriety, and to teach
others well, appoint themselves these bounds, that they utter nothing but out of
the pure fountain of the word. The philosophers deal otherwise, who contend only
with reasons, because they have no sound authority, whom the Papists imitate too
much, who set apart the oracles of God, and lean only to the inventions of
man’s brain, that is, to mere folly.
24.
Some believed. Luke declareth that this
was at length the success of the disputation, that they did not all profit
F1537
in the same doctrine. We know that the apostle was endued with such grace of the
Spirit, that he ought to have moved stones; and yet he could not, after long
disputing and testifying, win all men unto Christ. Wherefore, let us not marvel,
if the unbelief of many do at this day resist the plain doctrine of the gospel,
and if many remain obstinate, to whom the truth of Christ is no less made
manifest than the sun at noon-day. Moreover, those return from Paul blind and
blockish, who came unto him willingly, as if they had been desirous to learn. If
there were such stubbornness in voluntary hearers, what marvel is it if those
refuse Christ with a malicious
F1538
mind, who swell with pride and malice, [bitterness] and do openly fly and hate
the light?
|
ACTS
28:25-31
|
|
25. And when they could not agree, they
departed, after that Paul had spoken one word, Well spake the Holy Ghost by
Esaias to our fathers, 26. Saying, Go to this people, and say, Ye shall
hear with your ears, and not understand; and seeing ye shall see, and not
perceive; 27. For the heart of this people is waxed gross, and their ears
are dull with hearing, and with their eyes they have winked, lest at any time
they see with their eyes, and hear with their ears, and understand with their
heart, and they be converted, and I heal them. 28. Be it known therefore
unto you, that this salvation of God is sent to the Gentiles, and they shall
hear it. 29. And when he had said these things, the Jews went out from
him, and had great reasoning among themselves. 30. And Paul remained two
years full in a thing he had hired for himself,
F1539
and he received all those which came in unto him, 31. Preaching the
kingdom of God, and teaching those things which concern the Lord Jesus, with all
boldness, and no man did let [hinder] him.
|
25.
And when they could not. The malice and
frowardness of the unfaithful is the cause of this, that Christ, who is our
peace, and the only bond of holy unity, is an occasion of dissension, and doth
cause those to go together by the ears who were friends before. For, behold,
when the Jews come together to hear Paul, they think all one thing; and speak
all one thing; they do all profess that they embrace the law of Moses. So soon
as they hear the doctrine of reconciliation, there ariseth dissension among
them, so that they are divided.
F1540
And yet for all this we must not think that the preaching of the gospel is the
cause of discord; but that privy displeasure, which lurked before in their
malicious minds, doth then break out; and as the brightness of the sun doth not
color things otherwise than they were, but doth plainly show the difference,
which was none so long as it was dark. Therefore, seeing God doth illuminate his
elect peculiarly, and faith is not common to all men, let us remember that it
cannot be but that, so soon as Christ cometh abroad, there will be a division
among men. But then let us call to mind that which Simon foretold of him, that
he shall be a sign which shall be spoken against, that the thoughts of many
hearts may be disclosed
(<420234>Luke
2:34, 35) and that unbelief which striveth against God is the mother of
dissension.
After that
Paul. At the first he went about to
allure them meekly and gently; now, so soon as he espieth their obstinacy, he
inveigheth sharply, and doth severely denounce the judgment of God. For the
rebellious must be handled thus, whose pride cannot be tamed with plain
doctrine. The same order must we keep; we must gently govern those who are apt
to be taught and gentle, but we must cite the stubborn unto God’s
judgment-seat. Whereas he bringeth in rather the Holy Ghost speaking than the
prophet, it maketh to the credit of the oracle. For seeing God requireth that he
alone be heard, doctrine cannot otherwise be of authority, than if we know that
it did proceed from him, and that it did not issue out of man’s brain.
Again, he declareth therewithal that the stubbornness of one age only is not
there noted, but that the oracle of the Spirit is extended unto the time to
come.
26.
Go to this people. This is a notable
place, because it is cited six times in the New Testament,
(<401314>Matthew
13:14;
<431240>John
12:40;
<451108>Romans
11:8;
<410412>Mark
4:12;
<420810>Luke
8:10) but because it is brought in elsewhere to another end, we must mark for
what purpose Paul applieth it unto the present cause; namely, he meant with
this, as with a mallet, to beat in pieces the hardness and frowardness of the
wicked, and to encourage the faithful, who were as yet weak and tender, lest the
unbelief of others should trouble them.
Therefore, the sum is, that that was fulfilled which
was foretold by the prophet, and that, therefore, there is no cause why the
reprobate should flatter themselves, or that the faithful should be terrified,
as it were, with some new unwonted thing. And though it be certain that this
blindness whereof the prophet spake began in his time, yet John showeth that it
did properly appertain unto the kingdom of Christ. Therefore, Paul doth fitly
apply it unto that contempt of the gospel which he saw; as if he should have
said, This is the very same thing which the Holy Ghost foretold in times past by
the mouth of Isaiah. And though this place be diversely applied not only by the
Evangelists, but also by Paul himself, the show of contrariety is easily put
away and answered. Matthew, Mark, and Luke, say that this prophecy was fulfilled
when Christ spake by parables unto the people, and did not reveal to them the
mysteries of the kingdom of heaven. For then the unfaithful heard the voice of
God with their outward ears, but they did not profit thereby. John saith in a
sense not much unlike to this, that the, Jews were not brought to believe, no,
not with many miracles,
(<431237>John
12:37) so that this same prophecy of the prophet was fulfilled.
Therefore, these four agree in this, that it came to
pass by the just judgment of God, that the reprobate in hearing should not hear,
and in seeing should not see. Now, Paul calleth to mind that which the prophet
did testify concerning the Jews, lest any man wonder at their blindness.
Furthermore, in the Epistle to the Romans,
(<451105>Romans
11:5, 7) he mounteth higher, showing that this is the cause of blindness,
because God doth give the light of faith only to the remnant whom he hath chosen
freely. And surely it is certain that because the reprobate reject the doctrine
of salvation, this cometh to pass through their own malice, and that therefore
they themselves are to be blamed. But this next cause doth not let but that the
secret election of God may distinguish between men; that those may believe who
are ordained to life, and that the other may remain blockish. I will not stand
long about the words of the prophet, because I have expounded the same
elsewhere. Neither did Paul curiously recite the words which are in the prophet;
but did rather apply his words unto his purpose. Therefore, he imputeth that
making blind, which the prophet attributeth to the secret judgment of God, to
their malice. For the prophet is commanded to stop the eyes of his hearers; and
Paul in this place accuseth the unbelieving of his time, because they shut their
own eyes. Though he setteth down both things distinctly, that God is the author
of their blindness, and that yet, notwithstanding, they shut their own eyes, and
become blind of their own accord; as these two things do very well agree
together, as we said elsewhere.
In the last remember where it is said, Lest they see
with their eyes, or hear with their ears, or understand with their heart; God
showeth how clear his doctrine is, to wit, that it is sufficient to lighten all
the senses, unless men do maliciously darken themselves; as Paul also teacheth
in another place, that his gospel is plain, so that none can be blind in the
light thereof, save those who are ordained to destruction, whose eyes Satan hath
blinded,
(<470403>2
Corinthians 4:3).
Lest they be converted, and I heal
them. By this we gather that the Word of
God is not set before all men that they may return to soundness of mind; but
that the external voice soundeth in the ears of many, without the effectual
working of the Spirit, only that they may be made inexcusable. And here the
pride of flesh doth rashly murmur against God; as we see many object, that men
are called in vain, yea, absurdly, unless it be in their power to obey; though
we see no reason why God appeareth to the blind, and speaketh to the deaf; yet
his will alone, which is the rule of all righteousness, ought to be to us
instead of a thousand reasons.
In the conclusion, we must note the wholesome effect
of the Word of God; namely, the conversion of men, which is not only the
beginning of health, but also a certain resurrection from death to
life.
28.
Therefore be it. Lest the Jews may
afterward accuse him of revolting, because he forsaketh the holy stock of
Abraham, and goeth to the profane Gentiles; he denounceth that which the
prophets did so often testify, that the salvation whereof they were the proper,
at least the principal
F1541
heirs, should be translated unto strangers. Notwithstanding, whereas he saith
that salvation was sent to the Gentiles, he meaneth, in the second place, to
wit, after that the Jews had rejected it, as we have said before more at large
(<441346>Acts
13:46) Therefore, the sense is, that there is no cause why the Jews should
complain if the Gentiles be admitted into the void possession after that they
have forsaken it. Neither doth he make faith common to all the Gentiles in
general, when he saith that they shall hear. For he had full well tried, that
even many of the Gentiles did wickedly resist God, but he setteth so many of the
Gentiles as believed against the unbelieving Jews, that he may provoke
them unto jealousy; as it is in the Song of Moses
(<053221>Deuteronomy
32:21). In the mean season, he signifieth that the doctrine which they refuse
shall profit others.
29.
Having much reasoning. No doubt, the
wicked were more nettled because he cited the prophecy against them; for they
are so far from waxing meek when they are reproved, that they are more inflamed
with fury. This is the reason why they reasoned
F1542
when they were gone out from Paul, because the more part would not be quiet. But
seeing there was such disputing, it appeareth that some did so embrace those
things which Paul had spoken, that they doubted not to defend and stoutly to
avouch that which they believed. But it is in vain for any man to object
thereupon, that the gospel of Christ is the seed of contention, which cometh
undoubtedly from man’s pride and waywardness; and assuredly, if we will
have peace with God, we must strive against
F1543
those which contemn him.
30.
He received all. The apostle showed an
excellent example of constancy, in that he offered himself so willingly to all
those which were desirous to hear him. Surely he was not ignorant what great
hatred he did purchase; and that this was his best way, if by holding his peace
he might appease the hatred of his adversaries. For a man being desirous to
provide for himself alone would not have done thus; but because he remembered
that he was no less the servant of Christ, and a preacher of the gospel, when he
was in prison, than if he had been at liberty, he thought it was not lawful for
him to withdraw himself from any which was ready to learn, lest he should
foreslow [neglect] the occasion which was offered him by God, and therefore he
did more regard the holy calling of God than his own life. And that we may know
that he did incur danger willingly, Luke doth shortly after expressly commend
his boldness, as if he should say, that setting all fear aside, he did
faithfully obey the commandment of God, neither was he terrified with any
danger,
F1544
but did proceed to take pains with whomsoever he met.
Preaching the kingdom of
God. He doth not separate the
kingdom of God, and those things which belong to Christ, as diverse things, but
doth rather add the second thing by way of exposition, that we may know that the
kingdom of God is grounded and contained in the knowledge of the redemption
purchased by Christ. Therefore, Paul taught that men are strangers
F1545
and foreigners from the kingdom of God, until having their sins done away they
be reconciled to God, and be renewed into holiness of life by the Spirit; and
that the kingdom of God is then erected, and doth then flourish among them, when
Christ the Mediator doth join them to the Father, having both their sins freely
forgiven them, and being also regenerate unto righteousness, that beginning the
heavenly life upon earth, they may always have a longing desire to come to
heaven, where they shall fully and perfectly enjoy glory. Also, Luke setteth
forth a singular benefit of God, in that Paul had so great liberty granted him.
For that came not to pass through the winking and dissimulation of those who
could hinder it, seeing they did detest religion, but because the Lord did shut
their eyes. Wherefore, it is not without cause that Paul himself doth boast that
the Word of God was not bound with his bonds
(<550209>2
Timothy
2:9).
FOOTNOTES
Ft857
“Verum quamvis duciter accepti,” but however harshly they were
received.
Ft858
“Animi praesentiam,” presence of mind.
Ft859
“Quod Lucas nunc prosequitur,” as Luke now relates in
detail.
Ft860
“Ut invidiam fugitent, aut periculem formident,” from shunning envy,
or dreading danger.
Ft861
“Nisi liabellis illis accensae fuissent ad resistendum,” had not
these like fans kindled their resistance.
Ft862
“Inficere,” to infect.
Ft863
“Innnib” he intimates.
Ft864
“Fulturis,” the props or stays.
Ft865
“Catastrophe,” the catastrophe.
Ft866
“Schismate,” by a schism.
Ft867
“Omnes pariter,” all alike.
Ft868
“Mundi pac.”
Ft869
“Temere,” rashly, omitted.
Ft870
“Probabile est,” it is probable.
Ft871
“Sine difficultate,” without difficulty.
Ft872
“Protinus,” forthwith.
Ft873
“Hujus accessionis,” of this accession.
Ft874
“Locum,” room for.
Ft875
“Codices,” manuscripts or copies.
Ft876
“Dux esset sormonis,” took the lead in speaking.
Ft877
“Imbiberant,” had imbibed.
Ft878
“Numen quodlibet. a se confictum,” any kind of deity reigned by
themselves.
Ft879
“Originem a veritate duxerant,” had derived their origin from
truth.
Ft880
“Non fuisse de nihilo confictum,” was not reigned without some
foundation.
Ft881
“Ubi ad infideles transiit,” when it was transmitted to unbelievers,
the heathen.
Ft882
“Fideles suos,” his believing people.
Ft883
“Recte hactenus,” so far right.
Ft884
“Donaria,” gifts.
Ft885
“Verbis non contenti,” not contented with words.
Ft886
“Quam vivos et spitantes homines,” than living, breathing
men.
Ft887
“Sic Galli sacrifici magnae Cybeles caelibatum genuerunt,” so the
priests of Gaul gave rise to the celibacy of great Cybele.
Ft888
“Pantheo successit Pantagion,” Pantagion (All Saints) succeed
Pantheon, (All Gods.)
Ft889
“Statim,” forthwith, omitted.
Ft890
“Debere praejudicium fieri,” that any thing should be prejudged,
(any judgment should be founded on.)
Ft891
“Nullum sibi debere culpam imputari,” that no blame ought to be
imputed to them.
Ft892
“Anticipant,” anticipate.
Ft893
“Vegetat,” causes it to vegetate.
Ft894
“Sed quam libet simus restricti,” but however we may be restrained
(in ourselves.)
Ft895
“Sed etiam cure impetu irruisse in turbam,” but also rushed
impetuously among the multitude.
Ft896
“Repressum,” repressed.
Ft897
“Quin tumultuose in eum insurrexeret vulgus,” that the mob rose
tumultuously against him.
Ft898
“De ejus vita sollicitos,” were anxious for his
life.
Ft899
“Naufrago,” when shipwrecked.
Ft900
“Periculum subire,” run the risk.
Ft901
“Prompti et strenui,” prompt and strenuous.
Ft902
“Difficultas,” difficulty.
Ft903
“Optimum est non nasci; proximum vero, quam citissime mori,” the
best thing is not to be born; the next best to die as soon as
possible.
Ft904
“Austerior est ac durior,” he is more harsh and
austere.
Ft905
“Maxime uruntur,” they are most of all stung by. The translator
appears to have read “utuntur.”
Ft906
“Valde infesta,” exceedingly troubled.
Ft907
“Futilis et stulta,” futile and foolish.
Ft908
“Communicant cum Christo,” make them to be partakers with
Christ.
Ft909
“Aut saltem paucis,” or at least a few.
Ft910
“Tandem succumbunt,” at length succumb.
Ft911
“Ad praesidium,” as a guard.
Ft912
“Eligere,” to elect.
Ft913
“An soli hoc privato officio faciunt,” do they alone do this by
their peculiar office?
Ft914
“Omnium suffragiis,” by the suffrages of all.
Ft915
“Plebi electionem permitti,” election to be given (left) to the
people.
Ft916
“Auspicia,” auspices.
Ft917
“Sollicite,” anxiously.
Ft918
“Adduntur jejunia, tamquam adminicula,” fastings are added as
helps.
Ft919
“Nisi quatenus alio refertur,” except in so far as it has reference
to something else.
Ft920
“Cura et labore,” by their care and labour.
Ft921
“Verborum circuitu,” by a circumlocution.
Ft922
“Amplum materiam,” ample materials.
Ft923
“Impuros et alienos,” impure men, aliens.
Ft924
“Plus tamen et intestinis dissidiis est periculi ne anlmos nostros
frangant vel debilitent,” yet there is more danger in intestine
dissensions, lest they weaken or dispirit us.
Ft925
“Certum quidem est, sicuti unus est Deus, ita unam esse ejus
veritatem,” it is certain, indeed, that as God is one, so also his truth
is one.
Ft926
“Per rivos,” by streams.
Ft927
“Communis regulae praejudicium,” be not prejudged as a common
rule.
Ft928
“Apostolis nihil minus esse in animo,” that the very last thing the
apostles meant was.
Ft929
“Ad rem ipsam quaerendam accedere,” to enter upon the
investigation.
Ft930“Evangelli,”
gospel.
Ft931
“Quam ut classicum protinus caniant,” than forthwith to blow the
trumpet.
Ft932
“Atrociores,” more atrocious.
Ft933
“Superare,” overcome.
Ft934
“Exarsit,” blazed forth.
Ft935
“Aptas et commodas,” fit and convenient.
Ft936
“Re ipsa,” in reality.
Ft937
“Nihil se morari apostolos,” that he cared not for the
apostles.
Ft938
“Pariter,” in like manner.
Ft939
“Suffragio,” suffrage.
Ft940
“Ventosis suis clamoribus,” with their vain clamor.
Ft941
“Abortivis,” abortive.
Ft942
“Facessat,” may be dismissed.
Ft943
“Reos,” as men accused, defenders.
Ft944
“Huc accedit,” to this is added.
Ft945
“Quanta confidentia, quale supercilium,” how confident, how
supercilious.
Ft946
“Quos illic imbiberunt mores,” the habits which they contracted
there.
Ft947
“Legitimi,” lawful.
Ft948
“Sicut magis idonei erant cognitores,” as they were more apt to take
cognisance of it.
Ft949
“Ne inter eos quidem statim convenire potuit,” not even could
they come instantly to an agreement.
Ft950
“Dei imperio acquiescere,” to aequiesce in the command of
God.
Ft951
“In medio nostri,” in the midst of us.
Ft952
“Exegetice,” exegetically.
Ft953
“Tacita antithesis,” a tacit antithesis.
Ft954
“Quae nobis occulta est,” which is hidden from us.
Ft955
“Ad coeleste tribunal,” to the heavenly tribunal.
Ft956
“Operum,” of works.
Ft957
“Eum opponit,” he opposes him to, or contrasts him
with.
Ft958
“Utrosque pariter allectos esse,” that both were in like manner
allured.
Ft959
“Nihil esse absurdi si finem . . . imposuerit,” there is no
absurdity in his having put an end to.
Ft960
“Ad necessitatem servandae logis,” to a necessity of observing the
law.
Ft961
“Circumscribi,” is circumscribed.
Ft962
“In horrendae desperationis abyssum,” in the abyss of horrible
despair.
Ft963
“Vulgo hominum.” of the vulgar.
Ft964
“Carnis sensus,” carnal propensities.
Ft965
“Sed ad inchoandum prorsus nulla,” but that he shall have no power
at all to begin.
Ft966
“Do Epicuro,” of Epicurus.
Ft967
“Premebant,” pressed.
Ft968
“Ut sui anathematis fulmen Petro et Paulo infligeret,” to thunder
out an anathema against Peter and Paul.
Ft969
“Jugo,” yoke.
Ft970
“Verum quia legis officium est.” but because it is the office of the
law. Omitted.
Ft971
“Sine molestia,” without trouble,repugnance.
Ft972
“Spem salutis,” hope of salvation.
Ft973
“Fucum faceret,” should make a gloss.
Ft974
“Commentum,” fiction.
Ft975
“Vel severo et implacabili judice,” or a severe and implacable
judge.
Ft976
“Sibi praesse,” to take precedence of him.
Ft977
“Propter,” on account of.
Ft978
“Elici,” inferred.
Ft979
“Pariter,” in like manner.
Ft980
“Collapsa erat,” had fallen down.
Ft981
“Hunc enim finem inter alios habebant ceremoniae, ut sanctum Dei populum a
profanis Gentilus discernerent; nunc sublato discrimine, ceremonias quoque
abrogari convenit,” for ceremonies had this, among other ends, that they
might distinguish the holy people of God from the profane Gentiles; the
distinction being now removed, ceremonies must also be abolished. The whole of
this passage is omitted in the translation.
Ft982
“Intestinis,” intestine.
Ft983
“Quaedam erat desperationis materia,” was a kind of material for
despair.
Ft984
“Ex contempto et ignobili trunco,” from an ignoble and despised
trunk.
Ft985
“Ex ruinis,” out of ruins.
Ft986
“In ejus obsequium conveniant,” may accord in obeying
him.
Ft987
“Specioso exilio,” a specious exile.
Ft988
“Omnes ad unum,” all to a man.
Ft989
“Prolepsis,” an anticipation.
Ft990
“Ab ultima aeternitate,” from the remotest
eternity.
Ft991
“Exclament cum stupore,” exclaim in amazement.
Ft992
“Qui non soldant foedus percutere,” who were not accustomed to enter
into any covenant.
Ft993
“Qui non prorsus erant degeneres,” who were not wholly
degenerate.
Ft994
“In eo nihil absurdi,’ in that there is an
absurdity.
Ft995
“Respicit,” refers to.
Ft996
“Et horrendum semel fieri ultorem,” and that he will one day take
fearful vengeance on them.
Ft997
“Quam retuli,” to which I have referred
Ft998
“Nempe, vitandae ambiguitatis causa,” namely, for the purpose
of avoiding ambiguity.
Ft999
“Prudenter vero Apostoli et Presbyteri Judam et Silam mittendos
censuerunt, quo res minus suspecta esset,” but the apostles prudently
deemed it proper to send Judas and Silas, that there might be less ground for
suspicion, omitted.
Ft1000
“Se apostolorum mentem tenere,” that they knew the mind of the
apostles.
Ft1001
“Paulo et Barnabas aspergeri,” to asperse Paul and
Barnabas.
Ft1002
“Nihil a tumultuosis et phreneticis, nihil a gladiatoribus
differrent,” should differ in no respect from tumultuous and frenzied men,
or from gladiators.
Ft1003
“Oblique perstringere,” indirectly to lash.
Ft1004
“Ex sua umbra et deliciis prodierant,” had come forth from their
luxurious retirement.
Ft1005
“Seque eo dictante statuisse quod scribunt,” and that which
they write was resolved on his dictation.
Ft1006
“Refixam,” remodeled.
Ft1007
“Nihil minus in animo illis fuisse,” that the last thing they meant
was to.
Ft1008
“Se . . . accommodent,” accommodate
themselves.
Ft1009
“Fraterne communicate,” must fraternally
communicate.
Ft1010
“Salvae maneant,” may continue safe.
Ft1011
“Titillibat,” tickled with.
Ft1012
“Temere transiliat,” rashly overleap.
Ft1013
“Parum opportune interpositum esset,” should have been
inappropriately interposed.
Ft1014
“Intentos fuisse ad docendum, et in hoc opere assiduos,” were intent
on teaching, and assiduous in the work.
Ft1015
“Aliis compluribus,” to several other persons.
Ft1016
“Sine aemulatione,” without rivalship.
Ft1017
“Nuper molitus erat,” had lately plotted.
Ft1018
“Experimur,” we know by experience.
Ft1019
“Quantum habeant momenti primariae ecclesiae,” how great
weight principal churches have.
Ft1020
“Sine inspectione,” without inspection.
Ft1021
“Subinde,” ever and anon.
Ft1022
“Subinde lasciviant,” do every now and then wanton.
Ft1023
“Nimio Pauli rigori,” on Paul’s excessive
rigor.
Ft1024
“Minime humanum,” contrary to humanity.
Ft1025
“Celebre erat Ecclesiae hospitium,” was celebrated for its
hospitality to the Church.
Ft1026
“Ejus operam respui,” that his assistance should be spurned
away.
Ft1027
“Speciosum colorem . . cur ignoscat,” a specious excuse for
pardoning him.
Ft1028
“Obnoxia sit,” be subjected to.
Ft1029
“Locum adhuc habere apud Judaeos,” is still binding on the
Jews.
Ft1030
“Puram doctrinam,” the pure doctrine.
Ft1031
“Sincera fides,” sincere faith.
Ft1032
“Accessorium,” accessory.
Ft1033
“Propagine,” by propagation.
Ft1034
“Dubiis,” doubtful.
Ft1035
“Specie,” appearance.
Ft1036
“Colonia Romana,” a Roman colony.
Ft1037
“Remoti,” removed, at a distance from.
Ft1038
“Novi hospites,” new guests.
Ft1039
“Tantum,” only, omitted.
Ft1040
“Obstructos esse Christo ingressus,” that the entrance of Christ was
hindered.
Ft1041
“Acutiori ingenio,” of acutor intellect.
Ft1042
“[Enqousiasmouv],”
inspirations.
Ft1043
“Literalis,” literal, (gone no farther than the
letter.)
Ft1044
“Praeordinati,” preordained.
Ft1045
“Geographi,” geographers.
Ft1046
“Suo arbitrio,” at her own will.
Ft1047
“Figmento,” fiction.
Ft1048
“Egit igitur callido artificio aliam personam quam ferret ejus
natura,” there with cunning artifice he played a character different from
that which naturally belonged to him.
Ft1049
“Quasi per cuniculos obrepit,” creeps in as if by
burrowing.
Ft1050
“Salvificam,” saving.
Ft1051
“Compescit,” quelleth.
Ft1052
“Impreccatio,” impreccation, anathema.
Ft1053
“Hic diversam rationem,” that here there was a different
reason.
Ft1054
“Colludere puellae daemonum cum Paulo,” that the demon of the damsel
was in collision with Paul.
Ft1055
“Sed recidisset in merum ludibrium,” but became a mere
laughing-stock.
Ft1056
“Opponit Christum daemoni,” he opposes Christ to the
demon.
Ft1057
“Acerrimi zelotae legis suae,” the fiercest zealots for their
law.
Ft1058
“Flabellum,” bellows.
Ft1059
“Tertiam calumniam ex crimine seditionis concinnant,” they concoct a
third calamny out of the charge of sedition.
Ft1060
“Odiose traductus fuit,” was hatefully traduced.
Ft1061
“Repente effervent,” suddenly effervesce, break
out.
Ft1062
“Deploranda,” desperate, deplorable.
Ft1063
“Et alios quosvis sceleratos,” and villains of any
description.
Ft1064
“Tumultuose,” tumultuously.
Ft1065
“Anxietate animi,” anxiety of mind.
Ft1066
“Subeunda,” undergo.
Ft1067
“Merum...ludicrum,” a mere absurdity.
Ft1068
“Ne quis esset usus,” that there might be no use.
Ft1069
“A morte,” from death.
Ft1070
“Pedem loco non movit,” he did not stir a foot from the
place.
Ft1071
“Quam miraculo praeparatus,” than prepared by the
miracle.
Ft1072
“Sprevisset igitur alto animo,” hence he might have shown high
contempt for.
Ft1073
“Probrose,” disgracefully.
Ft1074
“Aliqua consternatione tanget,” or throw us into
consternation.
Ft1075
“Serio,” seriously.
Ft1076
“Evanido,” evanescent.
Ft1077
“Unicum scopum,” the only mark.
Ft1078
“Immane chaos,” immense chaos.
Ft1079
“Sponte,” of his own accord.
Ft1080
“Torpeamus,” become torpid.
Ft1081
“Hospitaliter,” hospitably.
Ft1082
“Nec sereno gaudio potiuntur,” nor do they obtain serene
joy.
Ft1083
“Ad mansuetudinem et sanam mentem,” to mildness and a sound
mind.
Ft1084
“Circulatores,” the circulators (of the charge.)
Ft1085
“Condonent.” forgive.
Ft1086
“Si non pergant usque in illos esse injusti et crudeles,” if they do
not persist to the last in injustice and cruelty towards them.
Ft1087
“Solatium,” solace, compensation.
Ft1088
“Aliquid levationis in posterum afferret,” produce some alleviation
in future.
Ft1089
“Quia illos jam sibi tenebat obnoxios,” because he now had them in
his power.
Ft1090
“Nulla interposita cognitione,” without any previous
congisance.
Ft1091
“Securibus,” axes.
Ft1092
“Coloniae,” colony.
Ft1093
“Stupidam,” stupid, dull.
Ft1094
“Ultro,” vengeance.
Ft1095
“In officiis pictatis,” in offices of piety.
Ft1096
“Disserebat,” discoursed to.
Ft1097
“Pravitas,” depravity, perverseness.
Ft1098
“Valet inter nos,” is held good among us.
Ft1099
“Ambagibus,” ambiguities.
Ft1100
“Necesse fuisset altius sumere exordium,” it would have been
necessary to go farther back with his exordium.
Ft1101
“Ingenuitas,” ingenuousness.
Ft1102
“Ingenua,” frank, ingenuous.
Ft1103
“Dispersum fuisse aliquod prelatis semen,” some seed of piety was
spread.
Ft1104
“Hoc compendio,” by this compendious argument, viz.
Ft1105
“Qualemcunque Dei cultum,” any kind of divine
worship.
Ft1106
“Rabiosum . . . impetum,” a rabid impulse.
Ft1107
“Tumultuose,” tumtultuously.
Ft1108
“Per forum,” through the market-place.
Ft1109
“Operam suam locare,” hire out their assistance in.
Ft1110
“Donec ad vim inferendam sufficerent,” until they were able to offer
violence.
Ft1111
“Ut homines ad mutuous conflictus accendat,” that it may inflame men
to mutual conflict.
Ft1112
“Ad se benigne invitet,” benignity invite us to
himself.
Ft1113
“Tumultuanture,” make a tumult.
Ft1114
“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.
Ft1115
“Nec suscipitur causae cognitio,” nor do theytake cognisance of the
cause.
Ft1116
“Quae Latinis auribus esset durior,” which would have sounded
harsher to Latin ears.
Ft1117
“Nobiles et plebeios,” that nobles and plebeians.
Ft1118
“Per obliquas vias,” through winding paths.
Ft1119
“Quotidie,” daily.
Ft1120
“Initio a promptitudine,” at the commencement for promptitude or
readiness.
Ft1121
“Proprio carnis sensu,” our own carnal sense.
Ft1122
“Ebulliunt,” spring forth.
Ft1123
“Fidei semen,” seed of faith.
Ft1124
“Absurdo,” absurdities.
Ft1125
“Statim plane,” plainly, and at once.
Ft1126
Caeco levitatis impetu,” with a blind and giddy impulse.
Ft1127
“Qualiter initiati fuerint Christo,” how they were initiated in
Christ.
Ft1128
“Barbaros,” barbarians.
Ft1129
“Quod nolint sine profectu tumultuare,” that they are unwilling to
excite tumult to no good purpose.
Ft1130
“Anxie se torqueant,” anxiously torment themselves.
Ft1131
“Contumaciter insultaverint,” did contumaciously insult
him.
Ft1132
“Ex diametro inter se essent oppositae,” were diametrically opposed
to each other.
Ft1133
“Summum bonum,” the supreme good.
Ft1134
“Superba confidentia,” with proud confidence.
Ft1135
“Ferrea immanitus,” iron-hearted cruelty.
Ft1136
“Trivialis nugator,” silly or paltry trifler.
Ft1137
“Areopagitis,” the Areopagites.
Ft1138
“Doliis pertusis,” broken, leaking casks.
Ft1139
“In summa potentia,” though in supreme power, (an independent
state.)
Ft1140
“Fortuito,” fortuitously.
Ft1141
“Deum statuis vel picturis figurare,” to figure God by picture or
statues.
Ft1142
“Perplexi haerent,” remain perplexed.
Ft1143
“Tali stupore magis tolerabilis est,” is more tolerable than such
stupor.
Ft1144
“Popularibus,” popular.
Ft1145
“Indigetas et patrios,” native and country gods.
Ft1146
“Nititur et contentus est,” founds on, and is contented
with.
Ft1147
“Pugnasset,” contended with them by citing.
Ft1148
“An inde sperassent,” could they have hoped?
Ft1149
“Pro sensu carnis nostrae,” according to our carnal
sense.
Ft1150
“In ergastulis,” in houses of hard labor.
Ft1151
“Familiariter . . . se insinuet,” he may familiarly insinuate
himself.
Ft1152
“Talibus rudimentis,” by such rudiments.
Ft1153
“Codices,” manuscripts.
Ft1154
“Liquidam,” clear.
Ft1155
“Attoniti,” in stupid amazement.
Ft1156
“Aliquo Dei sensu imbuti sunt,” are imbued with some knowledge of
God
Ft1157
“Ex traduce Dei,” are transferred from God.
Ft1158
“Anticipat,” anticipates.
Ft1159
“Imo libenter et cupide hoc captant effugium,” nay, they willingly
and eagerly catch at this subterfuge.
Ft1160
“Clangente evangelii tuba,” during the clang of the gospel
trumpet.
Ft1161
“De reddenda semel vitae ratione,” about one day rendering an
account of our lives.
Ft1162
“Supersedant,” supersede.
Ft1163
“Laqueo,” snare or fetter.
Ft1164
“Fastidio,” fastidiousness or disdain.
Ft1165
“Audaciae,” effrontery.
Ft1166
“Alieno solo,” a foreign soil.
Ft1167
“Infausta,” ill-omened, unpropitious.
Ft1168
“Affligit,” afflict.
Ft1169
“Per dura exilia,” through the hardships of exile.
Ft1170
“Consulto...passus fuerit,” purposely suffered.
Ft1171
“Ut fieri solet,” as is usual, omitted.
Ft1172
“In suis malis obstupuit,” were stupified by their
calamities.
Ft1173
“Mirum est unde repserit quod legitur in Latinis codicibus,” it is
strange how the reading crept into the Latin manuscripts.
Ft1174
“Concinna,” appropriate.
Ft1175
“Pro violento impulsu et extrinseco ut loquuntur,” for a violent and
extrinsic impulse, as it is called.
Ft1176
“Si non annunciaveris ut se convertat,” if you do not warn the
wicked to be converted.
Ft1177
“Confusi,” confounded.
Ft1178
“Temere,” at random.
Ft1179
“Penitus,” altogether.
Ft1180
“Victoria,” victory.
Ft1181
“Et coactum,” and forced.
Ft1182
“Aequum,” equitable or just.
Ft1183
“Optimum compendium,” the best and shortest way.
Ft1184
“Quid illis exprobet Paulis,” how Paul upbraideth
them.
Ft1185
“Cessatio,” non-interference.
Ft1186
“Capitale erat,” it was a capital offence.
Ft1187
“In communi . . . licentia,” while there was a common
license.
Ft1188
“Extingueretur,” might be extinguished.
Ft1189
“Afflictum,” afflicted, oppressed.
Ft1190
“Perfidis et malignis,” malignant and perfidious.
Ft1191
“Impunitatis,” of impudity.
Ft1192
“Pacem et quitem fidelibus redimere,” to purchase the peace and
quiet of the faithful.
Ft1193
“Se accommodaret,” accommodate himself.
Ft1194
“Eliciunt,” extract.
Ft1195
“In signum detestationis,” in token of detestation.
Ft1196
“Pietatis officio,” office of piety.
Ft1197
“Sermocinandi,” sermonising, haranguing.
Ft1198
“Pauli infantia,” Paul’s want of utterance.
Ft1199
“Vel inanem et fulinem,” or futile and vain.
Ft1200
“Cum majore...virtute,” with a greater virtue or
excellence.
Ft1201
“Scripturae potius quam hominis laus est,” is greater prase to
Scripture than to the man.
Ft1202
“Institutio,” instruction.
Ft1203
“Initient,” initiate.
Ft1204
“Avelli,” to dissever.
Ft1205
“Quae esset zeli moderatio,” to moderate zeal.
Ft1206
“Illis longe superior,” and far superior to them.
Ft1207
“Veteranos,” veteran.
Ft1208
“Superiores essent,” might be victorious.
ft1209
“Decus,” honour.
ft1210
“Ex carceribus,” from the goal.
ft1211
“Viguit,” flourish.
ft1212
“Absurdum,” absurd.
ft1213
“Atqui utrumque respondet optima similitudo et partiurn omnium symmetria
et conformitas.” but there is perfect resemblance, and a complete symmetry
and conformity of all the parts.
ft1214
“Anabaptismum invebere,” to introduce Anabaptism.
ft1215
“Effugium sapit,” savours of evasion.
ft1216
“AEmulatore,” rival,
ft1217
“In adultis,” in adults.
ft1218
“Ut januam regno Dei aperirent,” that they might open a dour for the
gospel,
ft1219
“Argutiae,” subtle reasonings.
ft1220
“Hac tandem se projieiunt,” at length proceed to such extremes that
they.
ft1221
“Indigna contumelia afficitur,” is grossly
insulted.
ft1222
“Semicinctia,” girdles.
ft1223
“Non obscurum est,” it is clear.
ft1224
“Oscularentur venerabundi homines,” men given to veneration might
kiss them.
ft1225
“Vilissimas,” most worthless.
ft1226
“Sanciatur,” sanctioned or confirmed.
ft1227
“Exorelsmos,” exorcisms.
ft1228
“Aliquid perfecerint,” they accomplished somewhat.
ft1229
“Alieni,” aliens from, strangers to.
ft1230
“Nisi quod statui potest,” unless that it may be held there
is.
ft1231
“Quid enim . . . affine habet,” for what affinity
has.
ft1232
“Ut clanculariis susurris in aurem proprii sacerdotes obmurmuret
peccator,” that the sinner mutter secret whispers into the ear of his own
priest.
ft1233
“Quam dextre accommodent,” how dexterously they
accommodate.
ft1234
“Stulti homines,” foolish men.
ft1235
“Sesterties an densrios,” “sestertii an
densrios.”
ft1236
“Densrios vel aliquod etiam praestantius numismatis genus,” denarii,
or even some more valuable species of coin.
ft1237
“De exitu ipsos celans,” concealing the issue from
them.
ft1238
“Nobis suppetit facultas,” our living is derived.
ft1239
“Non dubitat,” does not hesitate.
ft1240
“Si ex illiberali quaestu in diem vivunt,” if they live from day to
day by the gain of a mean occupation.
ft1241
“Tam acriter,” so keenly help the meal chest, (larder.)
gain
ft1242
“Quae ad farinas valent,” as
ft1243
“Lucri cupiditas,” eagerness for
ft1244
“Pervertere,” to pervert.
ft1245
“Hoc primum praepostere,” this is, in the first place,
preposterous.
ft1246
“Secundo tandem loco,” only in the second place.
ft1247
“Captant honestos praetextus,” catch at specious
pretexts.
ft1248
“Dum privatae jacturae dolorem prodit,” while he betrays grief for a
private loss.
ft1249
“Sic praefati,” premised this much.
ft1250
“Rationem reddere,” have rendered an account.
ft1251
“In tabula,” in a picture
ft1252
“Quasi turbas ipsi concitemus,” as if we ourselves excited the
disturbance.
ft1253
“Periculum est,” there is a danger.
ft1254
“In theatro,” in the theatre.
ft1255
“Unius hominis impulsu et libidine,” at the instigation and caprice
of one man.
ft1256
“Proconsules,” proconsuls.
ft1257
“Quia proconsuli oblatu erat occasio urbis male mulctandae,” because
an opportunity was given to the proconsul to impose a heavy fine on the
city.
ft1258
“Defunctorie,” perfunctorily.
ft1259
“Spernendae ac respuendae,” in spurning and
rejecting.
ft1260
“Naturae infirmitati,” the infirmity of nature.
ft1261
“Perinde agit, acsi se misceret cum mortuo,” he acts just as if he
were mixing himself up with the young man.
ft1262
“Quasi insculpto sigillo apud eos sancivit,” did sanction to them as
with the impress of the seal.
ft1263
“Rigidus exactor,” from being a rigid exactor.
ft1264
“Geographis,” geographers.
ft1265
“Legalem culture,” legal worship.
ft1266
“Ut improborum hominum calumnias refelleret” that he might refute
the calumnies of wicked men.
ft1267
“Quos Ephesi creaverat pastores,” those whom he had appointed
pastors at Ephesus.
ft1268
“In verbis,” verbally.
ft1269
“Probatio,” proof or tests
ft1270
“Longe imparem,” far from being equal to it.
ft1271
“Adjungit,” he addeth,
ft1272
“Trepidam vitam,” a life of trembling.
ft1273
“Argutas,” subtle,
ft1274
“Sub umbra et in otio,” when at ease under the
shade.
ft1275
“Plerique,” the greater part.
ft1276
“Solidioris,” more solid.
ft1277
“Ingenuam,” candid.
ft1278
“Debiles et infirmas,” the feeble and infirm.
ft1279
“Ferociter repellunt,” fiercely repel.
ft1280
“Nos terrore exanimet,” make us dead with terror.
ft1281
“Prorsus esse defixam,” must be wholly fixed.
ft1282
“Non quod
enqousiasmw
correptus fuerit,” not that he was so enraptured.
ft1283
“ Spoute vel plaeide,” calmly or
spontaneously.
ft1284
“Impulsus,” impulses.
ft1285
“Nec tamen violenter trahamur,” and yet be not violently dragged,
omitted.
Ft1286
“Ad ejus impulsum,” as he impels them.
Ft1287
“Delibet,” sip at.
ft1288
“AEnigmatice” enigmatitally.
ft1289
Make loud boast.
ft1290
“Quod deglutiendis tantum ovibus intenti,” in that being only intent
on devouring the sheep.
ft1291
“Indifferenter,” indifferently.
ft1292
“Insidiis,” the snares.
ft1293
“Unus Magister as the only Master.
ft1294
“Minus hoc consternat pias mentes,” this does less alarm pious
minds.
ft1295
“Classicum caught,” blow the trumpet.
ft1296
“Continua serie” in an unbroken series.
ft1297
“Cavendum . . . admonet, admonishes us to beware.
ft1298
“Infractam,” unbroken.
ft1299
“Assidue inculcaverat,” had assiduously inculcated.
ft1300
“Quo utitur Paulus,” which Paul uses.
ft1301
“Inchoato aedificio,” to a commenced building.
ft1302
“Nutant” nod, totter.
ft1303
“Nobis affulsit,” hath shone upon us.
ft1304
“Non negabant illi Corinthii debitam mercedem,” those Corinthians
did not deny that hire was due to him.
ft1305
“Politice,” of what was politic.
ft1306
“Ipsos cuiquam esse obnoxios,” that they themselves should be
subjected (under obligation) to any one.
ft1307
“Fiduciae,” confidence.
ft1308
“Ac flexuosis,” and Winding.
ft1309
“Applicuit,” touched,
ft1310
“Consulantur geographi,” geographers may be
consulted.
ft1311
“Lusoria,” elusory.
ft1312
“Color apprime speciosus,” a very specious pretext.
ft1313
“Fortitudine,” fortitude.
ft1314
“Temporale munus,” a temporary trace,
(appointment.)
ft1315
“Nec praeficerentur certae staticni,” and yet not be appointed to a
fixed station.
ft1316
“Adventu suo,” by his advent.
ft1317
“Jam satis superque admonitus fuerat,” he had been more than
sufficiently warned already.
ft1318
“Ludicra,” ludicrous.
ft1319
“Inflexibilis,” inflexible,
ft1320
“A simplici ejus obsequio,” from simple obedience to
him.
ft1321
“Ferreum,” iron-hearted.
ft1322
“Quin amore ad
sumpaqeian
induceretur,” but by love was induced to sympathy.
ft1323
“Sinistris ramoribus,” sinister rumours.
ft1324
“Experti sumus,” experienced.
ft1325
“Obliquos sermones,” indirect speeches, insinuations.
counsel.
ft1326
“Interius consilium,” more private
ft1327
“Remotis,” remote.
ft1328
“Ipse est solidum corpus,” he himself is the entire
body.
ft1329
“Legitimum.” legitimate.
ft1330
“Mallgnis rumoribus,” malignant reports.
ft1331
“Nimis indulgent,” are too indulgent to.
ft1332
“Liquidum ejus rei judicium,” a clear judgment on the
case.
ft1333
“Discessionis, schism or dissension.
ft1334
“An voturn exeesserint in medio relinquo,” whether or not they went
farther than they wished, I do
not take it, upon me to determine,
ft1335
“Parum consectianea,” which ill accorded.
ft1336
“Sub praetextu charitatis,” under a pretext of
charity.
ft1337
“Expiationis,” expiation
ft1338
“Crassius,” a thicker.
ft1339
“Astutiae,” craftiness.
ft1340
“Morem gerit,” defer to.
ft1341
“Expostulasset,” expostulated with.
ft1342
“Durior,” more severe on.
ft1343
“Acquiescit,” acquiesces in.
ft1344
“Qualis ista est quam fingunt similitudo,” what resemblance is there
in it to that which they feign.
ft1345
“Atrocissimum,” most atrocious.
ft1346
“Quod tumultuatur civitas in negotio pietatis,” that the city is in
a tumult in a matter relating to godliness.
ft1347
“Tribunum cohortis,” tribune of the cohort.
ft1348
“Centurionos . . . a tribuno assumptos,” that the tribune took with
him centurions.
ft1349
“Neque enim .... tutum fuisset in varia hospitia passim distribui,”
for it had not been safe for them to have been quartered up and down in various
places.
ft1350
“Hominum turbam ad defectionem impulerat?' had induced a body of men to
revolt.
ft1351
“Ut ad contumelias assuescamus,” that we may accustom ourselves to
contumely.
ft1352
“Latronibus infesta,” infested with robbers.
ft1353
“Ex professo infensum,” professedly hostile to.
ft1354
“Nulla disciplina imbutum,” not imbued with any
discipline.
ft1355
“Fiunt degeneres,” become degenerate,
ft1356
“Exacta ratio,” an exact method.
ft1357
“Ab ilia genta. . . originem,” origin from that
nation.
ft1358
“Vocem audisse, neminem vidisse,” heard a voice, and saw no
one.
ft1359
“Commune documentum nobis praebuit,” he hath given us a common
proof,
ft1360
“Probasset,” he had proved.
ft1361
“Sinistram,” sinister.
ft1362
“Proprio elogio,” by the proper title.
ft1363
“Suo marte,” by their own strength.
ft1364
“Non esse omnibus promiscue expositum,” is not set before all
promiscuously.
ft1365
“Graeci codices,” the Greek manuscripts.
ft1366
“Concinne,” elegantly, appositely.
ft1367
“Privatim,” privately.
ft1368
“Expiata esse,” were expiated.
ft1369
“Clausula,” clause or sentence.
ft1370
“De modo visionis,” as to the manner of the vision.
ft1371
“Sancti hominis pectus,” the holy man's breast.
ft1372
“Mente aliena tam vel perplexum,” alienated or perplexed in
mind.
ft1373
“Ut familiariter in ejus sinum exonerent suos affeetus,” to unburden
their feelings familiarly into his breast.
ft1374
“Numinis sui,” of his Deity.
ft1375
“Attriti,” trampled upon.
ft1376
“Certum qua ex causa accusaretur a Judaeis,” certain]y for what
cause he was accused by the Jews.
ft1377
“Civis Romani,” a Roman citizen.
ft1378
“Intermedio illo tempore,” during the intermediate
time.
ft1379
“Promiscue,” indiscriminately.
ft1380
“Silentio . . . quin saltem expostulet graviter verbis cum pontifice,' in
silence, without at least sharply expostulating with the high
priest.
ft1381
“Contumelia,” with contumely.
ft1382
“Eadem omnes intemperie laborasse,” that they all laboured under the
same intemperance,
ft1383
“In commune illorum dedecus,” to their common
disgrace.
ft1384
“Anarchiam appetit,” he longs for anarchy.
ft1385
“Stratagema,” stratagem.
ft1386
“Intestinis dissidiis laborare,” were involved in intestine
dissensions.
ft1387
“Extremo remedio,” an extreme remedy.
ft1388
“Fervent,” prevail.
ft1389
“Fraterne,” like brothers, omitted.
ft1390
“Simplex et genuina,” simple and genuine.
ft1391
“Per marius tradita jactabant,” boasted, bad been handed
down.
ft1392
“Restringit, it,” restricts.
ft1393
“Itaque addenda fuit exceptio,” therefore, it was necessary to add
the exception.
ft1394
“Benigne et indulgenter,” kindly and indulgent1y.
ft1395
“Nec sapere,” and not have a feeling or relish.
ft1396
“Tribus modis,” in three ways.
ft1397
“Propriam Spiritus hypostasin . . . in Dei essentia,” the proper
personality of the Spirit in the divine essence.
ft1398
“Synonnyma esse,” to be synonymous.
ft1399
“Cum Pharisaeis,” with the Pharisees.
ft1400
“Succurrit,” succour.
ft1401
“Inculcat,” inculcates.
ft1402
“Tacita execratio,” a tacit execration.
ft1403
“Anathematis,” of anathema.
ft1404
“Turmatim,” in crowds.
ft1405
“Ipso articulo,” at the very nick of time
ft1406
“Devota victima,” a devoted victim.
ft1407
“Tu vero ne morem gesseris illis,” but do not thou grant their
request.
ft1408
“Lancerios,” lancers.
ft1409
“In mediis augustiis,” in the midst of straits.
ft1410
“Ad ejus promissiones surdi,” deaf to his promises
ft1411
“Si difficilis ad eum fuisset accessus,” if he had been of difficult
access.
ft1412
“Statariae militia?,” stationary warfare.
ft1413
“Suo praejudicio,” by bearing previous testimony in his
favour.
ft1414
“Convelli,” to be plucked up, eradicated.
ft1415
“Quam sacrilegiis impunitatem dare,” than to let blasphemers escape
without punishment.
ft1416
“Odium in adversarios retorquet,” retorts upon his adversaries their
hatred.
ft1417
“Tutum. . . non esse,” it was not safe.
ft1418
“Strenuus,” active. his innocence.
ft1419
“Perverterent ejus innocentiam,”
ft1420
“Jam praecesserat,” had already been committed.
ft1421
“Quae alioqui pessum ibant,” which were otherwise becoming
worse.
ft1422
“Seditionem . . . concitaverit,” stirred up
sedition.
ft1423
“Tumultusos illos sicarios qui se etiam plausibili nomine vociferabant
zelotas,” those tumultuary assassins who, assuming a specious name,
boasted of being zelotae, (zealous)
ft1424
“Quae factio circiter illud tempus emerserit; imo ex Josephi historia
colligitur jamtunc fuisse grassatos,” about this time that faction had
broken out, nay, it appears from Josephus that it had even then made
considerable progress, omitted.
ft1425
“Crimen velut ex trivio aereptum,” some charge, picked up, as it
were, in the streets.
ft1426
“AEqua,” just, equitable.
ft1427
“Nec se ad probandum offerre nisi suo arbitrio,” and that they do
not offer proof unless he decide that it shall be taken.
ft1428
“Ampullis,” bombast.
ft1429
“Propter inscitiam,” through ignorance, omitted.
ft1430
“Composite” calmly.
ft1431
“Omne tempii discrimen,” all distinction or temple.
ft1432
“Turmatim,” in crowds.
ft1433
“Delatus fuerat tanquam,” was charged with being.
ft1434
“Sola malevolentia impelli,” were instigated by sheer
malevolence.
ft1435
“Gentiles,” the Gentile.
ft1436
“Adventitiis,” adventitious.
ft1437
“Orthodoxae,” orthodox.
ft1438
“Carnis sensu,” from carnal sense.
ft1439
“Praecedit,” take precedence
ft1440
“Ejus anctoritas,” its authority
ft1441
“Promiscue,” promiscuously.
ft1442
“Ad coarguendos” to convict.
ft1443
“Respicit,” has repect to.
ft1444
“Et proprius quasi manu conserta congressos esse,” and came, as it
were, to close quarters.
ft1445
“Magis remissa . . . tractatio,” mere indulgent
treatment.
ft1446
“Tale praejudicium tulit,” did so favourably prejudge
it.
ft1447
“Officio defungi,” to do offices of kindness to
him.
ft1448
“Vel ut se subtraheret a curcis molestia,” or that he might escape
from bearing the cross
ft1449
“Non submisse agit,” he does not act crouchingly.
ft1450
“Liberationes redimendae,” of purchasing
deliverance.
ft1451
“Ut sagaces sunt et acuti qui jus habent venale,” as those judges
who act ve-nally are sagacious and acute
ft1452
“Aliquid procul de ipso subodoratum esse,” he had some distant idea
of what kind of a person he was.
ft1453
“Pepercisse fratribus,” spare the brethren.
ft1454
“Ab omni falsa obtrectatione,” from all groundless
detractation.
ft1455
“Jus Romanae civitatis,” the privilege of a Roman
citizen.
ft1456
“Quo minus sceleratis latronibus mactandum objiceret,” that he did
not expose himself to be murdered by nefarious assassins.
ft1457
“Si impetrasset,” if he had obtained.
ft1458
“Judicium populi,” the right of judging (formerly) in the
people,
ft1459
“Tergiversandi,” by tergiversation.
ft1460
“Tetrarchiam,” tetrarchy.
ft1461
“Impune violari.” he violated with impunity.
ft1462
“Acsi quis fabulas narraret,” as if one were telling them
fables.
ft1463
“Apparentiam,” show.
ft1464
“Illatio ista,” the inference.
ft1465
“Ne praasertim ubi jam principiis imbuti sumus,” and especially when
we have already been imbued with the principles.
ft1466
“Causae sit infensus, be prejudiced against the cause.
ft1467
“Ubi in nihilum redacta fuerint,” after being reduced to
nothing.
ft1468
“Maligni . . . et injurii,” malignant and
injurious,
ft1469
“Ad suas angustias,” to their narrow capacity.
ft1470
“Abrupta esset,” would have been abrupt.
ft1471
“Nocendi,” to persecute
ft1472
“Magnum ergo pondus habet ista antithesis,” there is a great force,
therefore, in the antithesis.
ft1473
“Nihil minus ... quam factum,” that he was by no means
made.
ft1474
“Hoc modo,” in this way.
ft1475
“Ultro sibi in crimen imputat,” voluntarily charges upon himself as
criminal.
ft1476
“Quae mentis sanitatem vel judicium illi eriperet,” as deprived him
of his sober senses, or the power of judging.
ft1477
“Qui poenam exigat,” to punish him.
ft1478
“Pravitas,” depravity.
ft1479
“Malam causam ipsos agere mala conscientia,” that they pleaded a bad
cause with a bad conscience.
ft1480
“Ad aetates hoc restringere,” to confine this to periods
of time.
ft1481
“Reconditam eruditionem,” recondite erudition.
ft1482“Honorifice
eum corrpellat,” addresses him in terms of honour.
ft1483
“Acumen,” acuteness.
ft1484
“Opponitur, is opposed to.
ft1485
“Simplicius,” more simply.
ft1486
“Humanitas et moderatio,” humanity and moderation.
ft1487
“Damnosa esse,” was injurious to.
ft1488
“Res jam non erat integra,” matters were no longer
entire.
ft1489
“Praetoria,” the Praetorian.
ft1490
“Nec vero absurdum est,” and there is no absurdity in
supposing.
ft1491
“ Sponte eandem cum Paulo fortunam subeat,” spontaneously shares in
Paul's fortunes.
ft1492
“Latebras nancisci poterat,” might have found a place of
concealment.
ft1493
“Navis prodore,” the stench of the ship.
ft1494
“Turpi perfidia,” base perfidy.
ft1495
“Ex geographis,” out of geographers.
ft1496
“Saevior procella, a fiercer storm.
ft1497
“Plurimum deferret,” he had very great deference
for.
ft1498
“Insulam,” island.
ft1499
“Ad humana media,” to human means.
ft1500
“E naufragio,” from shipwreck.
ft1501
“Sponsoris,” sponsor or cautioner.
ft1502
“Quod humano sensu nondum comprehendi poterat,” which could not yet
be comprehended by human sense.
ft1503
“Aliquam regionem mediterraneam,” some mainland.
ft1504
“Vacillat,” waver.
ft1505
“Apud inferos,” with the dead.
ft1506
“Alacres,” alert, active.
ft1507
“Socios naufragii vana spe lactasse,” had deluded his companions in
shipwreck with a vain hope.
ft1508
“Fracta,” wrecked,
ft1509A
“Nec amplius quicquam sapit,” nor hath it any longer any
relish.
ft1509
“Protectos,” protected.
ft1510
“Oracula,” predictions.
ft1511
“Sine exceptione,” without exception, omitted,
ft1512
“De hominibus ignotis,” of persons unknown.
ft1513
“Mediocris,” trivial.
ft1514
“In umbra et extra teli jacturam,” in the shade, and out of bowshot.
ft1515
“Pestiferum,” pestiferous, deadly.
ft1516
“Omni infamiae genere,” every kind of infamy.
ft1517
“Ad inferos,” to the dead.
ft1518
“Tristium rerum,” of gloomy affairs.
ft1519
“Subinde,” ever and anon.
ft1520
“Ad docilitatem,” to docility.
ft1521
“Nam quam difficilis et lenta sit dysenteriae curatio,” for since
the cure of dysentery is slow and difficult.
ft1522
“Fabulati,” they fabled.
ft1523
“Oblique... trajecerint,” they made an indirect
passage.
ft1524
“Fortitudine,” fortitude.
ft1525
“Praefectus,” the praefect.
ft1526
“Moderatum,” temper.
ft1527
“Praefectum praetorio cujus illud officium fuisse ex historiis satis notum
est,” praefect of the praetorium, to whom it is well known from history
that office belonged.
ft1528
“Mausuetudo,” meekness.
ft1529
“Exacerbati,” exasperated.
ft1530
“Pervicaciae,” obstinacy and petulance.
ft1531
“Pessimi incendii faces essent,” they should be torches to kindle a
very bad fire.
ft1532
“Degeneres,” degenerate.
ft1533
“Ita causam suam acturum,” will so plead his cause.
ft1534
“Videri poterat,” might seem.
ft1535
“Uno tenore,” without stopping.
ft1536
“Vicissim,” in their turn.
ft1537
“Pariter,” equally.
ft1538
“Amarulento,” bitter.
ft1539
“In suo conducto,” in his hired room.
ft1540
“In diversas partes,” into different parties.
ft1541
“Primarii,” primary.
ft1542
“Disceptaverunt,” disputed.
ft1543
“Bellare necesse est,” we must of necessity war
with.
ft1544
“Ullis difficultatibus,” by any difficulties.
ft1545
“Exules,” exiles.