Commentary on Acts, Part 2 · Chapter 23
CHAP. XXIII.
1 ANd Paul beheld the Councel ſtedfaſtly and ſaid: Men & brethren, I hauehave ſerued God vntil this day in all good conſcience.
2 And the high Prieſt Ananias commanded thoſe that ſtoode by him, to ſmite him on the face.
3 Then Paul ſaide to him: God will ſmite thee thou painted wall. And thou ſitteſt iudging according to Lawe: and tranſgreſſing the Lawe. Commaundeſt thou me to be ſmitten?
4 And thoſe which ſtood by, ſaid: Raileſt thou on Gods high prieſt?
5 And Paul ſaide, I wiſt not brethren▪ that he was the high prieſt: for it is written, Thou ſhalt not ſpeake euill of the ruler of thy people.
1 Looking earneſtly. Paul beginneth with the teſtimonie of a good cō ſcience: that al the whole multitude may vnderſtand, that he is vniuſtly charged with ſuch an hainous offence, as if he had gone about to ouerthrow the woorſhippe 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 mollifie their netled mindes, that he might the better be heard. For it had byn in vaine for him to hauehave defended himſelfe, ſo long as that opinion did ſticke in the mindes of the prieſts, that he was a wicked reuolt. Therefore before he enter the cauſe, hee excuſeth him ſelfe of that cryme: not onelyonly that he may purchaſe fauour by that deſire which he had to liue godlily, but alſo that he may preuent falſe accuſations, or at leaſt that he may refute vniuſt preiudices which might hauehave 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 godlines, vnleſſe the feare of God reigne and beare the chief ſway in him. And now though hee giuegive not the prieſtes ſo honorable a title heere, as hee did a little before when he ſtood vppon the ſteppes of the fortreſſe: yet he calleth them brethren, giuing them that honour: not becauſe they deſerue it, but that hee may teſtifie that hee is not the cauſe of the breache of friendſhip.
2 And the chiefe prieſt. Luke his narration ſeemeth not to agree with the vſuall hiſtory. For Ioſephus writeth thus concerning the high prieſts of that time, that Quadratus deputie of Syria depoſing Cumanus from the gouernment of Iudea, commanded him to anſwere for himſelfe before Caeſar, and ſent Ananias the higheſt prieſt bound with him, into whoſe place who was choſen he maketh no mentiō: ſauing that it is likely that Ionathas had the honour giuen him, who as he reporteth, was afterward ſlaine by the ſubtlety and trechery of Felix Deputie of Iudea, wh ſucceeded Cumanus. For when he had oftentimes told Felix part of his minde, and he coulde not away with the conſtancie of the man: he made a compact with one Doras, that hee ſhoulde priuily conuey in murtherers to ſlea him. Then, as the ſame Ioſephus doth witneſſe, King Agrippa made Iſmael the ſonne of Phebeus prieſt. But when he was ſent by the people to Rome about a certaine ſuite, and was kepte there by Popea wife to Nero, Agrippa putteth in his place one Ioſephus, whoſe name was Chabus, the ſonne of Simon. But immediatly being alſo weary of him, he appointeth Ananus the ſonne of Ananus to be high prieſt.
Futhermore, he ſaith, that this laſt thing happened at ſuche time as after the death of Feſtus, Albinus did ſucceede him. And I ſee not why ſome call this Ananus Ananias. That hath indeed ſome colour, in that he is called a phariſie: alſo in that it is ſaid that he was bold and ſtout, who wythout any lawfull authoritie cauſed Iames the Lords brother to be ſtoned. But if we giuegive credaunce to Ioſephus, he coulde not bee that Ananias of whome mention is made in this place by Luke, who was then made prieſt, when manye yeeres were paſt and gone, after that Felix departed out of the prouince. I hauehave another coniecture in my head. For there flouriſhed during all that time one Ananias an high prieſte, who excepting the title of honour, was almoſt chiefe in the order. And becauſe Ioſephus leaueth ſome voyde time betweene Ananias and Iſmael, it may be that this manne had the roome of the higheſt prieſt in the meane time. But though this were not ſo, it appeareth out of Ioſephus, that Ananias who died when the Citie was beſieged, was in the reigne of Claudius Caeſar and Nero equall in dignity with the chiefe prieſtes which were then.
Yea his authoritie is ſo highly extolled, as if he had had the chiefe gouernement, howſoeuer other men did beare the inſignes of honour. Againe hee is called archiereus confuſedly, as thoſe who were the higheſt Prieſts. Now let the readers ponder and conſider, whether the word archiereus doth not rather ſignifie in this place Chiefe, than Higheſt, as it doth in many other places. For the Euangeliſts do eueryevery where call the Prieſts who were of the Courſe of Aaron, archiereis, that they may diſtinguiſh them from the Leuites, who had a more inferiour degree of Prieſthoode. Moreouer it may bee that that Ananias who was counted ſtout and couragious, did ſupplie the high Prieſts roome in his abſence. Thoſe things which wee hauehave recited out of Ioſephus, are recorded partly in the twentieth booke of Antiquities, from the third Chapter, vntill the eight: partly in the ſeconde booke of the warres of the Iewes.
He commanded him to be ſmiten. We ſee that there was in this aſſembly great diſtemperature. For whereas the high Prieſt was in ſuch rage that hee commaunded Paule to bee ſmiten for nothing, hee did it vndoubtedly with the conſent of all the reſt: yea to the ende hee might winne the fauour of madde men. The Lorde doeth ſuffer the wicked to be ſo carried away by Sathan, that they fall from all ſhew of equitie and temperance. For hypocrites woulde faine beare ſome ſhewe of moderation: and vndoubtedly this high Prieſt went about to pretende ſuch grauitie as did beſeeme his perſon. But the Lord did plucke this viſure from his face, ſo that there was not founde in him ſo much as the modeſtie of a meane man, but hee powred out his furious force like a beaſt.
In the meane ſeaſon wee ſee what horrible and filthy diſorder there was at that day in the Church. Ananias, who was the chiefe of the councell, whereas he ought to hauehave ſtayed others by his grauitie: forgetting all modeſtie, he enforceth them vntounto violence and ſauageneſſe. Therefore they had at that day no regarde of diſcipline: but there remained among them confuſed barbariſme. And no maruell for they had eſtranged themſelues from God: they had moſt reprochfully reiected Chriſt: all their religion was ſet to ſale: therefore it was meete that they ſhould runne headlong into furious madnes, which might bee loathſome euen among prophane men, that they might be puniſhed in their own ſhame, for their vngodlineſſe.
3 God ſhall ſmite thee. Paul cannot put vp that iniurie, but hee muſt at leaſt with ſharpe wordes reprehende the high Prieſt, and denounce Gods vengeance vntounto him. For it is no curſſe as appeareth ſufficiently by the Greeke text: but rather a reprehenſion, ioyned with the denouncing of a puniſhment. If any man obiect, that Paule did not vſe that modeſtie, which Chriſt commaundeth his to vſe, when he commaundeth them after they hauehave receiued a blowe on the left cheeke to turne the right cheeke alſo: we may readily anſwere,Mat. 5.39. that Chriſt doth not in theſe wordes require ſilence, whereby the wickedneſſe and frowardneſſe of the wicked may bee nouriſhed: but he doeth onelyonly bridle their mindes, that they may not take that iniury which they hauehave alreadie receiued, impaciently. Chriſt will hauehave thoſe that be his to bee readie to ſuffer another iniury, after that they hauehave already receiued one: and by this meanes hee repreſſeth all deſire of reuenge. This is a briefe and true definition of patience which beſeemeth all the faithfull, that they breake not out into wrathfulneſſe, that they doe not one euill turne for another: but that they ouercome euill with goodneſſe. But this is no let but that they may complaine of thoſe iniuries which they hauehave ſuffered, but that they may reproue the wicked, and cite them to the iudgement ſeat of God: ſo they do this with quiet and calme minds: and ſecondly without euill will and hatred: as Paule appealeth in this place vntounto gods iudgment ſeat, that the high prieſt may not flatter him ſelfe in his tyranny. Therefore he accuſeth him, becauſe hee breaketh the Law, from which (as he pretendeth) he hath his authoritie: whence he gathereth, that he ſhall not eſcape vnpuniſhed. If any man being ouercome with impatience, doe but murmure, he ſhal not be blameleſſe: But a manifeſt and ſharpe accuſation, if it proceed from a quiet minde, doth not paſſe the bounds ſet downe by Chriſt. If any man ſay, that it is mixed with railing. I anſwere, that we muſt alwayes marke with what affection the words be vttered. Chriſt pronounceth that man to bee worthie to be puniſhed by the councel, who ſhall only ſay to his brother, Racha:Mat. 5.22. and as for him who ſhall ſay, thou foole, hee maketh him ſubiect to a more heauie iudgement. But if opportunitie be offered to reproue, we muſt oftentimes reprehend ſharply. Wherby it appeareth, that this only was Chriſt his drift, to keep back his, firſt from al indignation, ſecondly from ſpeaking any thing in deſpite of any man. Therefore let vsus beware of railing, and then we may not only note in our brethren fooliſhliſhneſſe, but alſo it ſhall bee I we full for vsus to expreſſe their offences by their names when need ſhall bee. So Paul did not ſpeake for his owne ſake, that he might with ſharpe words requite the iniury done to him by the high prieſt: but bicauſe he was a miniſter of the word of god, he wold not wink at an offence which did deſerue ſharp & ſerious reprehenſion: eſpecially ſeeing it was profitable to bring to light the groſſe hypocriſie of Ananias. Therfore ſo often as we hauehave any dealings with the wicked, if we be deſirous to handle a good cauſe well, we muſt beware that there breake out in vsus no motion of anger, that no deſire of reuenge prouoke vsus to breake out into railing. But if the ſpirit of meeknes raigne in vsus; we may handle the wicked according to their deſerts, as it were out of the mouth of God: yet ſo that it may appeare that wee bee rather prophets, then that we blunder out any thing raſhly through immoderate heat.
4 Thoſe which ſtood by ſaid. By this it appeareth that they were al ſicke of one diſeaſe. For why do they not rather blame Ananias, when they ſaw that he had quite forgottē al modeſty, & that he brake out into violence, and ſtripes after a barbarous manner; for euen this did turne to the reproch of them all. But this is a ſolemne thing among hypocrites, they looke narrowly into other mens faultes, and winke at their owne. Againe, this pride is coupled with tyranny, ſo that their ſubiectes and thoſe who are vnderunder them may doe nothing, but as for themſelues they may do whatſoeuer they wil. So fareth it at this day in popery, the more liberty that impure cleargie doth graunt to it ſelfe, and the more careleſlie it waxeth wanton, and polluteth the whole world with the ſinnes which flow thence, the more ſtraitly doe 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 outragious outcries as if it wer haynous ſacriledge.
5 I knew not brethren. Thoſe who thinke that this excuſe of Paul hath in it no figure, doe not well marke the contrarie obiections wherewith their errour is refuted. They ſay that Paul knew not the high prieſt, becauſe he had bin abſent long time. As if he were ignoraunt, that he was chiefe prieſt, who is the chiefe in the counſel, and hath the vppermoſt roome. Neither was Ananias ſo baſe and obſcure, that Paul was ignorāt of his degree. But his wordes cut off all occaſion of diſputation, when as he chideth him, becauſe occupying the place of a iudge vnderunder colour of the lawe, he doth in his rage that which is contrary to law. Therfore Paul knew what place he had, whē he ſaid that he abuſed his power. Otherſome inuent a more ſubtil anſwere, that he ſpake not here of the man, but of the office and publike perſon. But firſt the expoſition is farre fet, becauſe if Paul did reuerence the prieſthood, he muſt needs hauehave giuen ſome honour to the man which had the ſame. And now it is not to be thought (foraſmuch as the maieſty of the prieſthood was aboliſhed by the comming of Chriſt, & that there folowed ſuch filthy profanatiō,) that Paul did honor thoſe as he was woont (as if their perfect & lawfull authority did continue) who vnderunder the title of the high prieſts did reign as Lords without any law or right. Therfore ſubſcribing to Auguſtine, I doe not doubt but that this is a tanting excuſe. Neither doth that anye whit hinder becauſe plain ſpeech becōmeth the miniſters of the word. For ſeeing there be 2. ſorts of Ironiaes, one which is couered, with ſubtletie & meanes to deceiue, another which doth ſo figuratiuely note out the thing which is in hand, that it doth prick ſorer: in this ſecōd there is nothing which doth not wel beſeem the ſeruāts of Chriſt. Therfore this is the meaning of the words, Brethren, I acknowledge nothing in this man, which belōgeth to the prieſt. Alſo he addeth a teſtimony of the 22. chap. of Exod.Exo. 22.28. in which place though Moſes ſpeak of iudges, yet the ſentence is extended properly vntounto any lawful order. Therefore all dignity which is appointed for maintenance of ciuil gouernment, ought to bee reuerenced & had in honor. For whoſoeuer he be that rebelleth againſt or reſiſteth the magiſtrate & thoſe who are appointed to rule, and are promoted vntounto honor, he wold hauehave no gouernmēt. And ſuch deſire tē deth to the diſturbing of order. Yea it ſhaketh and ouerthroweth all humanity. Therfore Paul purgeth himſelf of this crime: yet ſo, that he denieth that Ananias is to be counted a prieſt of God, who hath corrupted & peruerted al the order of the church. But here riſeth a queſtion, whether we ought not to obey a ruler, though he exerciſe tyrāny. For if that mā be not to be depriued of honor, which executeth his office amiſſe, Paul offēded in robbing the high prieſt of his honor. Therfore I anſwere that there is ſome difference betweene ciuil magiſtrates, & the prelates of the church. For thogh the exployting of earthly or ciuil rule be cōfuſed or peruerſe: yet the Lord wil hauehave men to continue ſtil in ſubiection. But when the ſpiritual gouernment doth degenerate, the conſciences of the godly are at libertye, and ſet free from obeying vniuſt authoritie: eſpecially if the wicked and prophane enimies of holines doe falſly pretend the title of prieſthood to ouerthrow the doctrine of ſaluation, and challenge to themſelues ſuch authoritie, as that they will be thereby equal with God. So it is not only lawful for the faithfull at this daye to ſhake off from their ſhoulders the popes yoke, but they muſt do it of neceſſity: ſeeing they cannot obey his lawes, vnleſſe they forſake God,
6 And when Paul knew that the one part were of the Sadduces, and the other of the Phariſies, hee cryed out in the Councell, Men and brethren, I am a Phariſie, the ſonne of a Phariſie: I am iudged of the hope and reſurrection of the dead.
7 And when he had thus ſaide, there was a diſſention among the Phariſies and Sadduces, and the multitude was deuided,
8 For the Saduces ſay there is no reſurrection, neither Angel, neither Spirite: but the Phariſies confeſſe both.
9 And there was a great crie: and the Scribes of the Phariſies ſect aroſe, and ſtroue ſaying, we finde no euill in this man, but if the Spirit or an Angell hauehave ſpoken to him, let vsus not fight against God.
6 And when Paul knewe. The pollicie of Paule whereof Luke maketh mention, doeth ſeeme not to beſeeme the ſeruant of Chriſt. For the ſubtilty which he vſed, was inwrapped in diſſimulation, which was not farre from a lye. He ſaith that the ſtate of his cauſe did conſiſt in the reſurrection of the dead. But wee knowe that the ſtrife aroſe about other matters. Becauſe hee diſanulled the ceremonies, becauſe hee admitted the Gentiles into the couenaunt of ſaluation. I aunſweare, that, though theſe thinges be true, yet did not he lye. For he doth neyther denie that hee was accuſed of other matters, neither doth this make the whole controuerſie to conſiſt in one point: but hee ſaith truely that the Sadduces were therefore offended with hym, becauſe he did holde the reſurrection of the dead. He knewe that thoſe who had conſpyred together agaynſt him, were enemies alſo one to another. Hee knewe that his owne conſcience was cleere: and it had beene an eaſie matter for him to prooue his cauſe good before iuſt iudges. Yet becauſe he ſeeth them crie out on him clamorouſly, and that he had no place graunted to defend himſelfe, he ſetteth his enemies together by the eares. Whereby it doeth alſo appeare, that they were carried away through ignoraunce and blinde zeale. Therefore we muſt note that Paul did ſo beginne, as that he was deſirous truelie and plainly to vnfold the whole matter: and that he did not craftily refuſe to make a pure and ſounde confeſſion, ſuch as the ſeruauntes of Chriſt ought to make: but becauſe the way was ſtopt before him, neither could he be heard, he vſed the laſt remedie, to declare that his aduerſaries were carried headlong with blinde hatred. For the end doth ſhew, that thoſe are not guided with reaſon or iudgement, who are carried out of the waie by mutuall diſcord. Now if any man which darkneth 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 prouide for him ſelfe alone with the loſſe of trueth: and another, to leade the profeſſed enemies of Chriſt from reſiſting him, that they may ſtriue among themſelues.
Furthermore, we ſee the nature of the wicked, though they diſagree among them ſelues like enemies, yet when they are to make warre againſt the Goſpel, they forget their owne garboiles. For Satan the father of diſcorde, doth procure this one conſent only among his, that they may bee of one minde and of one affection, to extinguiſh godlineſſe. So we ſee that the factions which are in popery whot, are quiet only ſo long as they ioine hand in hand to oppreſſe the Goſpell. For which cauſe the diſciples of Chriſt muſt be more couragious to foſter & nouriſh trueth, that being ioyned together, they may the better reſiſt. Alſo we gather by this what manner of peace the Scripture commendeth vntounto vsus. Chriſt ſaith that the peace makers are the childrē of God, & this is true, that they muſt do what they can,Mat. 5.9. to bring all mē that they may grow together vnderunder the Lord. Yet this doth not hinder, but that we may (fighting vnderunder the banner of the ſame Lorde) as it were with the ſound of the trumpet ſtirre vp the wicked, that they may like Madianites one ſlea another: ſo that both ſimplicity of zeale,Iud. 7.22. & the wiſedom of the ſpirit direct vsus hither.
One part were Sadduces. We ſee here again as in a glaſſe, how deformed and confuſed the ruine of the Church was at that day. Faith is the ſoule of the Church: nothing is more proper to faith then agreement, nothing more contrary then ſects. And this thing muſt needes followe, when eueryevery man (ſetting aſide the worde of God) did draw his diſciples vntounto his owne inuentions. For there is no other holy bond of vnity, then the naturall and plaine truth of God. So ſone as men depart from that, no maruell if they bee deſpearſed, and drawne hither and thither like members pulled a ſunder.
Therfore the beginning of ſects among the Iewes was the corruption of the law: like as the Lord did reuēge the profanatiō of his word, which was corrupt with diuers inuentions of men with like puniſhment in popery. Wherfore we muſt the more fear, leaſt horrible, & more lamentable ſcatterings hang ouer our heads, then was that which was in time of popery: whereof there appeare ſome tokens. And no maruell ſeeing we prouoke the Lord to wrath ſo many wayes with our vnthankefulneſſe. But though the face of the church be blotted and blurred with manie ſpottes and blottes: and what manner of deformitie ſoeuer fall out heereafter, let vsus comfort our ſelues with this: that, as God was carefull then to deliuer the church wonderfully from deſtruction, ſo thorow his grace there ſhall alwayes ſome ſeede continue. It cannot bee in deede but that godly mindes will ſomewhat deſpaire, when they ſee thinges ſo farre out of order: but let vsus learne ſtreightway to holde vp that buckler, that the Lorde who in ſuch a thick miſt of errours, in ſuch an heape of ſuperſtitions, in the vnbridled licenciouſnes of ſectes, did preſerue his Church among the Iewes, will neuer ſuffer the ſame to bee quite put out wholly in the world. The ſame thing did likewiſe happen in poperie. For when as the worſhip of God was ouerthrowne there, the doctrin of ſaluation was oppreſſed, the kingdome of Chriſt was thrown downe, and vngodlineſſe did openly reigne: yet God did ſaue certaine hidden remnants, and there was alwaies ſome wheat in the chaffe. It is very profitable to conferre theſe examples togither. When as wee inueigh at this day againſt popery, the hyred patrons thereof crie out on the otherſide, that nothing is more abſurd, thā that we ſhould imagine that the Church of God was extinguiſhed during many ages: as if wee did imagine that God had no people left, when thoſe had forſaken him who ought to hauehave maintained his pure worſhippe. Yea we complaine that thoſe tyrants did corrupt the church, that the temple was by them profaned, ſo that it did not greatly differ from an hogſtie, that the flock of Chriſt was ſcattered abroad, and his ſheepfold broken downe. Finally that the church was hidden from the eyes of men, yet ſo that the Lorde knew his elect, though they were diſpearſed, and did browd them vnderunder his wings. And by this it appeareth how fooliſhly the Papiſts brag and boaſt of the titles of honour, in that not the cōmon ſort, or any priuate men, but the prieſtes them ſelues did in times paſt diuide the Iewiſhe church by deadly diſſention.
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 hauehave the ſame cumbate, which the prophetes and apoſtles had with the prieſtes of their time. And as the reuerence of the church did not keep back holie men, but that they did moleſt the tyranny of the wicked prieſtes, ſo we muſt not be terrified with vaine viſures, vnderunder which the Papiſts doe vainly boaſt: ſeeing they hauehave notwithſtanding caſt from them the doctrine of godlines. It is certaine, that the people were then diuided into three ſects: but Luke doth only make mention of the phariſies and Sadduces, omitting the Eſſenes: becauſe it was moſt fit for his purpoſe thus to do. And though this be the cōmon opinion concerning their names, that the former took their name of ſeparating, becauſe they withdrew themſelues from the company of other men, by reaſon of their feigned holines: and that the ſecond ſort took their name of righteouſnes, as if they were called Zeduchim: notwithſtanding for mine owne part as I hauehave ſaid elſwhere, I am rather of their mind, who ſ…y that the phariſies took their name of interpreting. For Phrus ſignifieth expoſition: wherevpon alſo interpreters are called phruſchim: & we know that the phariſies being not content with the natural doctrine of the law & prophets, did put in many inuentiōs, which they ſaid they receiued of the fathers.
8 The Sadduces ſay. Though Luke maketh mention of 3. points wherein theſe ſects did diſſent: yet ſhortly after he bringeth them to 2. becauſe there is like reſpect to be had of ſpirits & of Angels. Therefore he ſaith that the Phariſees did confeſſe both: to wit, that the dead ſhall riſe againe, and that humane and angelicall ſpirites are immortall. And here Luke declareth in what ſenſe the Apoſtle profeſſed himſelfe to bee a Phariſee: not becauſe he did ſubſcribe to all their inuentions, but only in the reſurrection of the dead. We know howe ſharply Chriſte reproueth their errours, therefore it had been good that ſome exception had byn added, leaſt any man might thinke that Paul was one with them in all thinges. Now though the Saduces did denie the reſurrection, yet may we not thinke that they were altogether like to the Epicures.Mat. 22.29. For they did confeſſe that the world is gouerned by the prouidence of God, and that eueryevery man is rewarded for his workes. In this point they wer ſounder then the Epicures. But they did dote too groſly, when they included the rewards of righteouſneſſe, & the puniſhments of wickednes in this life. For that I may omit the ſcripture, experience doeth teach, that as well the godlie as the vngodly are either puniſhed with many miſeries, or els gently dealt withall: and that the wicked doe oftentimes liue in wealth and pleaſures, when as the worſhippers of God are oftentimes miſerably tormented, as it is Pſalm. 73.Pſal. 73.4. Therefore whoſoeuer eſteemeth the iudgement of God by the preſent eſtate of men, whether it be good or bad, hee muſt needes fall away from faith at length vntounto Epicuriſh contempt of God.
Now this is beaſtly blockiſhneſſe to reſt in an vncertain & tranſitorie life, and not to be wiſe aboue the earth. For which cauſe we muſt flee frō that error as from a deteſtable monſter. For though godlines hauehave the promiſes of the earthly life alſo: yet becauſe we be moſt miſerable if our hope ſtay ſtill in this worlde, the children of God muſt begin with this, that they may lift vp their eyes toward heauen, and think continually vponupon the glory of the laſt reſurrection.
Neither angell nor ſpirite. This place is expounded two manner of wayes. Many referre it vntounto the holy Ghoſt: which ſeemeth to bee vnlikely. For howſoeuer the Saduces be to be holden excuſed in other errours: yet becauſe the ſcripture doeth ſo often repeate the name of the Spirite, I will ſcarce beleeue that they denyed that which the Phariſes beleeued onelyonly lightly and obſcurely. For euen theſe men had no diſtinct faith concerning the holy Spirite, that they did acknowledge the proper perſon of the Spirit in the ſubſtance of God. Some wil hauehave Angel and Spirite to ſignifie one thing, as if one thing were ſpoken twiſe. But to what ende was it to repeate a thing which was plaine enough? I warraunt you that member which followeth did deceiue them, where Luke ſeemeth to make no diſtinction. But we ſhewed the reaſon before: becauſe ſeeing the ſoules 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 his true meaning that the Saduces did denie Angels, and alſo all maner of Spirites.
Nowe for as much as Paul crieth that hee is a Phariſee in this point of doctrine, hee doeth flatly condemne all brainſicke fellowes who at this day are in the ſame error. For there be certaine profane & vnlearned men who dreame that Angelles and Diuels are nothing els but good and euil inſpirations: and leaſt they want ſom colour, they ſay that all that came from the Heathen, which the ſcripture hath concerning good and euill angels: whereas that opinion which was common in the world had his beginning from the heauenly doctrine. But the Heathen did with their lyes pollute that doctrine which they had from the fathers. As touching mens ſoules, becauſe euen at this day, certain miſcreants doe feigne that the ſoules do vaniſh away in death vntill the day of the reſurrection, their madneſſe is likewiſe refuted by the teſtimony of Luke.
9 There was a great crie. That ſedition whereof Luke ſpake a little before, is more plainly expreſſed in this place: to wit, that they were not only of diuers opinions, but did ſtriue clamorouſly with outcries. Wherfore ſtaſis doth ſignifie ſomewhat more then diſſention. Furthermore this place doth teach what miſchief diſagreementes bring with them. For becauſe they take their beginning for the moſte part of ambition, men proceed thence vntounto contention, and ſtraightway ſtubbornneſſe breaketh out. When they be come thither: becauſe there is no place left either for iudgement or moderation, they can no longer iudge of the cauſe. Thoſe who did deteſt Paul, begin at a ſodaine to defend him. It was well done, if they had done it with iudgement. But becauſe they inueigh againſt the Sadduces, they are ſo inflamed with hatred againſt them, that they be blind in Paul his matter. For which cauſe we muſt beware of heat of contention, which diſturbeth all things.
If the ſpirit. This ought vndoubtedly to be expounded of the holie Ghoſt. And nothing could be ſpoken either more godlily or modeſtly. For ſo ſoone as it is apparant that any doctrine is reuealed from heauen, thoſe doe wickedly reſiſt God, who doe not receiue the ſame. But how is it that the Scribes do ſo ſodainly count Paul a prophete of God, whom they were once readie to hauehave murthered: whom they had condemned with their preiudice, vntill the contention aroſe? Furthermore as they did cut their owne throtes with theſe words as with a ſwoord: ſo God would hauehave them to be to vsus teachers to inſtruct vsus that we deſpice not the oracles which come from heauen. Notwithſtanding wee ſee againe, that thoſe ſtande in doubt, who take not good heede and are not carefull to marke the woord of God: and that they wauer ſo often as anie thing is brought to light, becauſe they be vnworthie to vnderſtande the certaine truth. Wherefore if wee bee deſirous to hauehave our ſtudies gouerned by the ſpirite of diſcretion, let vsus applie our ſelues to learne.
10 And when there aroſe a ſore diſſention among them, the chiefe captaine feared leaſt Paul ſhould hauehave bin pulled in peeces by them, and he commanded the ſouldiars to goe downe, and to take him from them, and to bring him into the campe.
11 And the night following the Lord ſtood by him and ſaid, Be of good courage Paul: for as thou haſt borne witneſſe of me at Ieruſalem, ſo thou muſt bear witneſſe of mee at Rome alſo.
12 And when it was day, certaine of the Iewes gathered themſelues together, & bound themſelues with a curſe, ſaying that they would neither eat nor drink, vntill they had killed Paul.
13 And they were more then fortie men, whiche had made this conſpiracie.
14 And they came to the chiefe Prieſtes and Elders, and ſaide, we hauehave bound our ſelues with a curſe that wee will taſte nothing, vntyll wee hauehave killed Paul.
15 Nowe therefore ſignifie yee to the chiefe captaine and councell, that he bring him foorth to you to morrow, as if yee would know ſomewhat more certainely of him. And we before he come neere, are readie to kil him.
16 But when Paul his ſiſters ſonne heard of the laying in wait, he came and entred into the campe, and told Paul.
10 Wee ſee againe what a cruell miſchiefe contention is, which ſo ſoone as it doeth once waxe whot, hath ſuche violent motions, that euen moſt wiſe men are not well in their wittes. Therefore ſo ſoone as anie beginning ſhall ſhew it ſelfe, let vsus ſtudie to preuent it in time, leaſt the remedie be too late in brideling it when it is in the middle: becauſe no fire is ſo ſwift as it. As for the chiefe captaine, as hee was appointed to bee the miniſter of Gods prouidence to ſaue Paules life: ſo hee deliuereth him now the ſecond time by his ſouldiars from death. For thogh the chief captaine defend him ſo diligently for no other purpoſe, ſaue only that he may preuent vprores and murder: yet the Lorde who from heauen prouided and appointed helpe for his ſeruaunt, doeth direct his blind hands thither.
11 And the night following, Luke declareth that Paul was ſtrengthened with an oracle, that he might ſtand couragiouſly againſt terrible aſſaultes, when things were ſo far out of order. Surely it could not be but that he was ſore afraid, and that hee was ſore troubled with the remēbrance of things to come. Wherfore the oracle was not ſuperfluous. Thoſe former things, whereby he was taught that God cared for him, ought to hauehave ſufficed to nouriſh his hope, and to hauehave kept hym from fainting: but becauſe in great dangers, Satan doth oftentimes procure new feares, that he may thereby (if he cannot altogether ouerwhelme Gods promiſes in the hearts of the godly) at leaſt darken the ſame with cloudes: it is needfull that the remembrance of them bee renued, that faith beeing holpen with new proppes and ſtayes, may ſtand more ſtedfaſtly. But the ſumme is, that Paul may behaue him ſelfe boldly, becauſe hee muſt bee Chriſte his witneſſe at Rome alſo. But this ſeemeth to bee but a colde and vaine conſolation: as if he ſhoulde ſay: Feare not, becauſe thou muſt abide a ſorer brunt: for it had beene better accordyng to the fleſhe, once to die and with ſpeede to ende his dayes, then to pine awaye in bandes and long time to lie in priſon. The Lord doth not promiſe to deliuer him, no he ſaith not ſo muche as that he ſhall hauehave a ioyfull end: only he ſaith that thoſe troubles and afflictions wherewith hee was too ſore oppreſſed alreadie, ſhall continue long. But by this we gather better of what great importance this confidence is, that the Lord hath reſpect vntounto vsus in our miſeries, though hee ſtretch not foorth his hand by and by to helpe vsus. Therefore let vsus learn euen in moſt extreeme afflictions to ſtay our ſelues vppon the woord of God alone: and let vsus neuer faint ſo long as hee quickneth vsus with the teſtimonie of his fatherly louelove. And becauſe Oracles are not nowe ſent from heauen, neither doeth the Lorde himſelfe appeare by viſions, wee muſt meditate vponupon his innumerable promiſes, whereby he doth teſtifie that he will be nigh vntounto vsus continually. If it be expedient that an angel come downe vntounto vsus, the Lord will not denie euen this kinde of confirmation. Neuertheleſſe we muſt giuegive this honour to the word, that being content with it alone, wee wait patiently for that helpe which it promiſeth vsus.
Moreouer, it did profite ſome nothing to heare Angeles which were ſent downe from heauen: but the Lord doth not in vaine ſeale vp in the hearts of the faithfull by his Spirite thoſe promiſes which are made by him. And as he doth not in vaine beate them in and often repeat them, ſo let our faith exerciſe it ſelfe diligentlye in the continuall remembrance of them. For if it were neceſſarie that Pauls faith ſhould bee oftentimes ſet and ſhoared vp with a new help there is none of vsus, which needeth not many moe helps. Alſo our minds muſt be armed with patience, that they may paſſe through the long and troubleſome circuits of troubles and afflictions.
12 And when it was day. By this circumſtaunce Luke ſheweth howe neceſſary it was for Paul to gather new and freſh ſtrength of faith, that he might nor quake in moſt great and ſodaine danger. For being told of this ſo deſperate madneſſe of his enemies, he could not otherwiſe think but that he ſhould looſe his life. This vow whereof Luke ſpeaketh, was a kinde of curſe. The cauſe of the vow was, that it might not be lawful for them to change their purpoſe, nor to cal back that which they had promiſed. There is alwaies in deed in an oath a ſecret curſe, if any man deceiue or forſweare: but ſometimes to the end men may the more bind themſelues, they vſe certaine formes of curſing: and they make themſelues ſubiect to cruell torments, to the ende they may be thee more afraid. This hiſtorie doeth teache that zeale is ſo blooddy in hypocrites, that they weigh not what is lawfull for them: but they runne careleſly whither ſoeuer their luſt doth carry them. Admit we graunt that Paul was a wicked man, and worthie to die: yet who had giuen priuate men leaue to put him to death? Now if any man had asked why they did ſo hate Paul, they would quickly hauehave anſwered becauſe he was a reuolt & ſchiſmatike but it was but a fooliſh opinion, and an opinion conceiued of an vnc…rtaine report concerning this matter, which had raſhly poſſeſſed their minds.
The ſame blindneſſe and blockiſhnes doth at this day prick forward the Papiſts, ſo that they thinke nothing vnlawfull for them in deſtroying vsus. Hypocriſie doth ſo blinde their eies, that as men freed from the lawes of God and men, they are carried by their zeale ſometimes vntounto trecherie, ſometimes vntounto guile, ſometime vntounto intollerable crueltie: & finally, to attempt whatſoeuer they will. Moreouer we ſee in this hiſtorie how great the raſhneſſe of the wicked is. They bind themſelues with a curſe, that they will eat no meat till they hauehave ſlaine Paul: as if his life were in their hands. Therefore theſe brainſick men take to them ſelues that which the Lord doth ſo often in Scripture ſay is his, to wit,Deut. 32.39 to hauehave the life and death of thoſe men whom hee hath created in his hande. Moreouer there bee not onelyonly two or three who are partners in this madneſſe, but more then fortie. Whence wee doe alſo gather how willing and bent men are to doe miſchief ſeeing they runne together thus on heapes.
Furthermore, ſeeing Satan doeth driue them headlong into their own deſtruction: how ſhamefull is then our ſluggiſhneſſe, when as wee ſcarce moue one finger in maintaining the glory of God? Wee muſt vſe moderation, that wee attempt nothing without the commaundement of God: but when God calleth vsus expreſly, our loitring is without excuſe.
14 They came to the chiefe prieſtes. Seeing that the prieſts agree to ſuch a wicked and vngodly conſpiracie, by this they proue that there was in them neither any feare of God, neither yet any humanitie. They doe not only allowe that which is brought before them concerning the murthering of the man by laying awaite: but alſo they are readie to be partners in the murder, that they may deliuer him into the handes of the murtherers, whom they woulde hauehave made away ſome way, they paſſe not howe. For what other thing was it to take a man out of the handes of the iudge and to ſlea him, then like murtherers to rage euen in the very place of iudgement? The prieſts ſurely would neuer hauehave alowed ſuche a wicked purpoſe if there had been in them any droppe of godly and right affectiō, or of humane feeling. Moreouer they did what they could to bring deſtruction vponupon all the people and themſelues alſo. But the Lord did by this means diſcloſe their wicked impietie, which lay hid vnderunder a colour of honour.
16 Paul his ſiſters ſonne. Wee ſee in this place how the Lord doth croſſe the purpoſes of the vngodlye. Hee permitteth them to attempt many thinges, and he ſuffereth their wicked indeuours, but at length hee ſheweth euen in the twinckling of an eye that hee doth from heauen deride whatſoeuer men go about vponupon earth. There is no wiſdome, ſayeth Salomon, there is no counſell againſt the Lorde. Whereto, that of Iſaias doth aunſweare, Take counſel togeather,Pro. 21.30. Eſa. 8.10. and it ſhall come to nought: ſpeak the worde and it ſhall not ſtande. This is ſet before our eyes to be conſidered, in this preſent hiſtorie, as in a glaſſe. The matter was almoſt diſpatched, that Paul ſhoulde come out on the morrowe to be ſlaine, as a vowed ſacrifice. But the Lord doth ſhewe that his life is moſt ſafely kept, ſo that whatſoeuer men goe about all is in vaine. As for vsus, let vsus not feare, but that his prouidence whereof he ſhewed ſome token then, reacheth euen vntounto the defending of vsus, becauſe this promiſe continueth ſure:Luk. 21.18. There ſhall not an hayre fall from your heads, &c. Moreouer it is woorth the noting that hee woorketh ſometimes by meanes vnlooked for, to ſaue thoſe that be his, that hee may the better exerciſe our faith: who would hauehave thought that a boy woulde hauehave diſcloſed their laying await, which thoſe who were partners in the conſpiracie thought was knowen to none but to themſelues? Therefore let vsus learn to leane vntounto and ſtay our ſelues vponupon the Lord, though we ſee no ordinary way to ſaue our ſelues, who ſhal find a way euen through places where nothing can paſſe.
17 And when Paul had called vntounto him one of the Centurions, he ſaieth, Bring this young man vntounto the chiefe captaine: for he hath a certaine thing to ſhewe him.
18 And he tooke him and led him vntounto the chiefe captaine, and ſaid, Paul the priſoner called me vntounto him, and deſired me to bring this young man vntounto thee who hath ſomewhat to ſay to thee.
19 And the chief captaine tooke 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 Iewes hauehave cōſpired together to deſire thee, that thou bring foorth Paul into the councell to morrow, as if they would know ſomewhat more certainly of him.
21 But doe not thou obey them: for more then forty of them lay in wait for him who hauehave bound themſelues with a curſe, that they will neither eate nor drink vntill they hauehave ſlaine him. And now they be readie waiting that thou ſhouldſt promiſe.
22 Therfore the chief captain let the young man goe, and commaunded him, tell no man that thou haſt told me theſe things.
23 And when he had called vntounto him two vnderunder captaines, he ſaid, make readie two hundred ſouldiars that they may goe to Ceſarea, and horſe men ſeuentie, and two hundreth“Or Iauelings. with dartes at the thirde houre of the night.
24 And make readie beaſts that they may ſet Paul thereon, and bring him ſafe to Foelix the gouernour.
17 Calling vntounto him. Paul was not ſo deſirous of life, but he would hauehave made haſt to die, if the Lord had thought it good ſo to bee: but becauſe he knoweth that he ſerueth Chriſt vppon that condition, that he may no leſſe liue then die to him, he doth not neglect to auoid the danger which was reuealed to him. And though he be fully perſuaded that God is the keeper of his life: yet hee doeth not wait vntill God put foorth his hand out of heauen to worke a myracle, but doth rather vſe the remedy which is offered him: nothing douting but that it is appointed by God.
Thus muſt all the miniſters of Chriſt deale, that being furniſhed with inuincible conſtancie, ſo farre as their calling requireth, they feare not danger, and yet that they caſt not away themſelues through raſhneſſe. Let them call vponupon the name of the Lorde, cheerefully euen amidſt the pikes: and yet let them not contemne thoſe helpes which are offered. Otherwiſe they ſhall be iniurious to God, in that they are not only not moued with his promiſes, but alſo deſpice the means which he hath appointed for their deliuerance.
19 Taking him by the hand. In that the chiefe captaine did ſhewe himſelf ſo courteous to the young man, in that he lead him by the hand into a ſecret place, in that he vouchſafed to heare him ſo gently, all this muſt be attributed to the grace of God, who promiſed to giuegive his people fauour in the ſight of the Egyptians, who vſeth to mollifie harde hearts, to tame fierce ſpirites, and to faſhion thoſe vntounto al humanitie, whom he hath determined to vſe as meanes to helpe thoſe that be his. A man trained vp in the warres might no leſſe hauehave giuen this young man the repulſe, whom he knew not, then hauehave deſpiced Paul his ſute. Therefore the Lord who hath in his hand the hearts of men, did frame the profane man to giuegive eare vntounto him. Alſo it was well that he knewe before how furiouſly they raged againſt Paul, that hee might the more willingly ſuccour a miſerable and forſaken man. Thoſe who are in authoritie are taught by this example what a great vertue curteſie is. If it had bin an hard matter to come to him, he might through ignorance hauehave deliuered Paul to the Iewes to bee put to death. So often times Magiſtrates doe fall into many and great offences through their owne pride, becauſe they will not admit thoſe who woulde giuegive them good counſell.
Calling vntounto him. And here we ſee the prouidence of God yet more manifeſtly. For though this bee the drift of the chiefe captaine, to preuent a publike vprore, whereof he ſhould hauehave giuen an account before the Gouernour: yet hee executeth the counſell of God in deliuering Paul. For he was to gather ſouldiars together: alſo the citie muſt needs be ſtripped of the garriſon, and the voyage required ſome coſt. Therefore we muſt ſo conſider the wiſedome of the chiefe captaine, that our faith lift vp her eyes into heauen, and vnderſtand that God doth guide the heart of a profane man by a ſecret inſtinct, and that hee is at length a guide to Paul and the ſouldiars, that hee may come ſafe to Ceſarea. The third houre of the night was the end of the firſt watch. Therefore it is all one as if the chiefe captaine did commaunde that the ſouldiars be in readineſſe at the ſecond watch.Exod. 3.21. Luke calleth thoſe who carried dartes Lancearios, who being more lightly weaponed, were placed in the winges, when as the ſouldiars which pertained vntounto the legions were more fit for ſet warre.
25 And he wrote a letter after this ſort,
26 Claudius Lyſias to the moſt mightie Ruler Foelix ſendeth greeting.
27 This man beeing taken of the Iewes, and almoſt killed of them, did I reſcue comming vppon them with ſouldiars, after that I knewe that hee was a Romane.
28 And beeing deſirous to knowe the cauſe for which they did accuſe him, I brought him into their councell.
29 Whom, I perceiued they accuſed of queſtions of their lawe, hauing in him no crime, worthie of death or of bonds.
30 And when I was certified of the laying await of the Iewes, I ſent him ſtreight way vntounto thee, and gaue commandement to his accuſers, that they ſhoulde tell thoſe things before thee which they hauehave againſt him. Fare well.
31 And the ſouldiers as they were commanded, tooke Paul and brought him by night vntounto Antipatras.
32 And on the morrow when they had ſent away the horſemen that they might goe with him, they returned to the campe.
33 When they were come to Ceſarea, and had deliuered the epiſtle to the gouernour, they preſented Paul alſo before him.
34 And when the gouernor had read it, and had asked of what prouince he was and had knowen that he was of Celicia,
35 I will heare thee, ſaith he, when thine accuſers are come. And he commanded him to be kept in Herods iudgement hall.
25 And he wrote a letter. Firſt, we muſt briefly admoniſh the Readers, who hauehave not bin conuerſant in hiſtories, that this Foelix was brother to Pallas, who being Caeſars freemā, became equal with the chief of the citie in welth and power. Yea moreouer the Senate gaue him the ornaments of the Pretor not without titles of filthie and ſhamefull flattery. Therfore ſeeing the ſeruaunts of Claudius abuſing his folly did rule the Romane Empire at their pleaſure, and chiefly Narciſſus and Pallas, no maruel if this latter did appoint his brother to be gouernour of Iudea. The ſumme of the Epiſtle tendeth to this end, that the chiefe captaine may helpe Paul with his preiudice: and may admoniſhe Foelix of the iniuries of his aduerſaries, and may ſo diſcredite them that they may not be able to do him any hurt.
27 This man being taken. This was ſpoken odiouſly concerning the Iewes that he might purchaſe more fauour for Paul, that a man being a Romane was by them ſore beaten and almoſt ſlaine: alſo hee commendeth him for the right and priuiledge of his freedome, that he may bee the more courteouſly handled. Furthermore this commendation was not purchaſed by prayer or flatterie, neither was it bought with money. How came it to paſſe then that the chiefe captaine did ſhew himſelfe ſo courteous freely to an obſcure man & whom al men did hate, ſaue only becauſe the Lord had appointed him to be his ſeruants patron? Therefore we ſee how he gouerneth the tongues and hands of the infidels to the profit of thoſe that be his.
29 Whom I perceiued. In this place hee acquitteth Paul, ſo farre as his iudgement could reach. But let vsus note that a profane mā ſpeaketh. For amōg the people of god, it is an offence worthy of no leſſe puniſhmēt, to corrupt the doctrine of godlineſſe with wicked and falſe opinions, than to doe iniurie too, or commit wickedneſſe among men. The Romans would not hauehave ſuffered their ſuperſtitions or feined worſhipings of their gods to be freedome; but foraſmuch as they made no account of the Law of God, yea ſeing they were deſirous to hauehave the ſame quite put out, it was among them no fault to beleeue Moſes and the Prophets no more, or to trouble the Church with falſe opinions. Therfore there was a Law that the gouernours ſhoulde not meddle with ſuch matters: but that thoſe who were abiding in the prouinces ſhoulde ſo retaine their religion, that if any thing were done contrary to the ſame, the Romane Magiſtrates ſhould not meddle with the puniſhing therof. This is the reaſon why the chief captain thinketh it no offenſe, to hauehave moued queſtions concerning the law. And vnderunder colour hereof vnlearned men will hauehave leaue granted to themſelues and others amiſſe to cauſe trouble. The Lord ſaith farre otherwiſe, who doth more ſharply puniſh the violating of his worſhip, than any iniuries done to men. And ſurely nothing is more abſurd than to let thoſe who rob God of his honour ſcape ſcotfree, ſeing theft is puniſhed. But as the chiefe captaine careth not for the Iewiſh religion: ſo the falſe accuſations and ſlanders of the Iews are refuted, wherewith they would gladly hauehave burdened Paul.
40 When it was ſhewed to me. The ſeconde part of the Epiſtle where the chiefe captaine doth bring the aduerſaries into contempt, becauſe they went about to kill Paul trecherouſly. Whence it is alſo gathered, that they trouble Paul vniuſtly, and that they ſought ſo ſore after his life without any cauſe. For if they had perſecuted him lawfully, they would hauehave truſted to the goodnes of their cauſe, and not hauehave ſuffered him to be iudged according to Law. Now when as they ſeeke to kil him, it appeareth that they hauehave no reaſon.
32 And the next day. Though Luke did not expreſſe before that the ſoldiars were commaunded to returne before they came at their wayes end, yet it is certaine, that they were appointed to accompany him only vntounto that place, where the chiefe Captaine thought Paul would bee ſafe: for he went out priuily in the night. And the Chiefe Captain knew that ſo ſoone as they had finiſhed ſome part of their iorney, there was no farther danger: becauſe the aduerſaries could hauehave no hope to ouertake him: and that it was no point of wiſedome to ſend part of the garriſon farre away.