Commentary on Acts, Part 1 · Chapter 9
CHAP. IX.
1 AND Saul yet breathing out threatnings and ſlaughter, againſt the diſciples of the Lord, comming vntounto the higheſt prieſt,
2 Required epistles of him to Damaſcus vntounto the Synagogues, that if he ſhould finde any of this ſect whether they were men or women, he might carrie them bound to Ieruſalem.
3 And as he was in the way, it hapned that he drew neere to Damaſcus: and ſodainly there ſhined a light about him from heauen,
4 And falling flat to the ground, he heard a voice, ſaying to him, Saul, Saul, why perſecuteſt thou me?
5 And he ſaid: Who art thou, Lord? And the Lord ſaid I am Ieſus, whom thou perſecuteſt. It is hard for thee to kick againſt pricks.
1 And Saul. Luke ſetteth downe in this place a noble hiſtorie, and a hiſtorie ful wel worthie to be remēbred, concerning the conuerſion of Paul, after what ſort the Lorde did not only bring him vnderunder, and make him ſubiect to his commandemēt, when he raged like an vntamed beaſt, but alſo how he made him another & a newe man. But becauſe Luke ſetteth down all things in order, as in a famous work of God, it ſhalbe more conuenient to follow his text, that all that may come in order whatſoeuer is worth the noting. When as he ſaieth, that he breathed out threatenings & ſlaughter as yet, his meaning is. that after that his handes were once imbrued with innocent blood, he proceeded in like crueltie, & was alwayes a furious & blooddie enemie to the church, after that hee had once made that entrance, wherof mentiō is made in the death of Steeuen. For which cauſe it was the more incredible that he could bee ſo ſodainly tamed. And whereas ſuch a cruell wolf was not only turned into a ſheepe, but did alſo put on the nature of a ſheephearde: the wonderfull hand of God did ſhew it ſelf therein manifeſtly.
2 And Luke deſcribeth therwithal, that he was furniſhed with weapons and power to doe hurt, when as he ſaith, that he had obtained letters of the higheſt prieſt, that he might bring all thoſe bound to Ieruſalem, whom he ſhould finde profeſſing the name of Chriſt. There is mention made of women, that it may the better appear how deſirous he was to ſhed blood, who had no reſpect of ſexe, whō euen armed enemies are wont to ſpare in the heat of warre. Therfore he ſetteth forth before vsus a fierce and cruell beaſt, who had not only libertie giuen him to rage, but had alſo his power encreaſed to deuoure and deſtroy godly men, as if a mad man had had a ſword put into his hand. Wheras I hauehave tranſlated it Sect, Luke hath Way, which metaphor is common enough in the ſcriptures. Therfore Paul his purpoſe was quite to put out the name of Chriſt by deſtroying all the godly cruelly.
3 As he was in the way. In crauing Epiſtles of the high prieſt, hee ran headlong againſt Chriſt willingly: and nowe hee is enforced to obey whether he will or no. This is ſurely the moſt excellent mercy of god, in that that man is reclaimed vntounto ſaluation contrarie to the purpoſe of his minde, whom ſo great a heat caried headlong into deſtructiō. Wheras the Lord ſuffreth him to receiue letters, and to come neere to the citie: hereby we ſee how well he knoweth the very inſtants of times to doe eueryevery thing in due time. Hee could hauehave preuented him ſooner, if it had ſeemed good to him ſo to doe, that he might deliuer the godly from fear and carefulneſſe: but hee ſetteth out his benefites more thereby, in that he tyeth the iawes of the greedie wolfe, euen when he was readie to enter the ſheepfolde. Alſo wee knowe that mens ſtubborneſſe encreaſeth more and more by going forward: wherefore the conuerſion of Paul was ſo much the harder, foraſmuch as he was alreadie made more obſtinate, by continuing his furie.
Shined about him. Becauſe it was none eaſie matter to pull downe ſo great pride, to breake ſuch a loftie courage, to pacifie ſuch a blinde heate of wicked zeale, and finally to bridle a moſt vnbrideled beaſt: Chriſte muſt needs hauehave ſhewed ſome ſigne of his maieſtie, whereby Paul might perceiue that he had to do with god himſelf, & not with any mortal mā. Although there were ſome reſpect had of humbling him, becauſe he was vnworthie to hauehave Chriſt to accuſtome him by and by to obey, by laying vponupon his necke the meek and ſweete yoke of his Spirite, & he was ſcarce capable of ſo great gentleneſſe, vntil his crueltie might be broken. Mans ſenſe cannot comprehend the diuine glory of Chriſt, as it is, but as God did oftentimes put vponupon him formes wherein hee did ſhewe himſelfe: ſo Chriſt did now declare and make manifeſt his diuinitie to Paule, & ſhewed ſome token of his preſence, that hee might thereby terrifie Paule. For although the godly be afraide and tremble at the ſeeing of God, yet it muſt needes be that Paul was farre more afraid, when as he perceiued that the diuine power of Chriſt was ſet full againſt him.
4 And therefore Luke ſaith that he fell to the ground. For what other thing can befall man, but that he muſt lie proſtrate, and bee as it were brought to nothing, when he is ouerwhelmed with the preſent feeling of Gods glory? And this was the firſt beginning of the bringing downe of Paul, that hee might become apt to heare the voice of Chriſt, which he had deſpiſed ſo long as he ſate hautily vponupon his horſe.
Saul, Saul. Luke compared the light which ſhined round about Paul, to lightning, though I doe not doubt but that lightninges did flie in the ayre. And this voice which Chriſt did ſend out to beat downe his pride, may ful well be called a lightning or thunderbolt, becauſe it did not onelyonly ſtrike him, and make him aſtonied, but did quite kill him, ſo that hee was now as no bodie with himſelfe, who did ſo much pleaſe himſelfe before, and did challenge to him ſelfe authoritie to put the Goſpell to flight. Luke putteth downe his name in Hebrewe in this place, Saul, Saul, becauſe he repeateth the wordes of Chriſte, who ſpake vntounto him vndoubtedly according to the common cuſtome of the countrie.
5 Who art thou, Lord? We hauehave Paul now ſomewhat tamed, but he is not yet Chriſtes diſciple. Pride is corrected in him, and his furie is brought downe, but he is not yet ſo throughly healed, that hee obeyeth Chriſt: he is only readie to receiue commaundements, who was before a blaſphemer. Therefore this is the queſtion of a man that is afraid, and throwne downe with amazedneſſe. For why doeth hee not knowe by ſo many ſignes of Gods preſence, that it is God that ſpeaketh? Therefore that voice proceeded from a panting and doubtfull minde: therefore Chriſt driueth him nigher vntounto repentance. When he addeth, I am Ieſus, let vsus remember, that that voice ſounded from heauen, therfore it ought to hauehave pearced the mind of Paul, whē he conſidered that he had made warre againſt God hitherto: it ought to hauehave brought him by and by to true ſubmiſſiō, when he conſidered that he ſhould not eſcape ſcotfree, if he ſhould continue rebellious againſt him, whoſe hand he could not eſcape. This place conteineth a moſt profitable doctrine: and the profite thereof is manifolde. For firſt Chriſte ſheweth what great account hee maketh of his Goſpell, when hee pronounceth that it is his cauſe, from which he will not be ſeparated.
Therefore he can no more refuſe to defend the ſame, than he can deny himſelf. Secondly, the godly may gather great comfort by this, in that they heare that the ſonne of god is partner with them of the croſſe, whē as they ſuffer & labour for the teſtimonie of the Goſpell, & that he doth as it were put vnderunder his ſhoulders, that he may beare ſome part of the burden. For it is not for nothing that he ſaith, that he ſuffreth in our perſon, but he will hauehave vsus to be aſſuredly perſwaded of this, that he ſuffreth together with vsus, as if the enemies of the goſpel ſhoulde wounde vsus thorow his ſide. Wherefore Paul ſaith, that that is wanting in the ſufferings of Chriſt,Col. 1.24. what perſecutions ſoeuer the faithful ſuffer at this day for the defence of the Goſpel. Furthermore this conſolation tendeth not onelyonly to that end, to comfort vsus, that it may not be troubleſome to vsus to ſuffer with our head, but that we may hope that hee will reuenge our miſeries, who crieth out of heauē, that, Al that which we ſuffer, is cōmō to him as well as to vsus. Laſtly, we gather heereby what horrible iudgement is prepared for the perſecutors of the Church, who like Giants beſiege the very heauen, & ſhake their darts which ſhall pearce their own head by and by. Yea by troubling the heauens they prouoke the thūderbolt of Gods wrath againſt thēſelues. Alſo we are all taught generally, that no mā run againſt Chriſt, by hurting his brother vniuſtly: & ſpecially that no man reſiſt the truth raſhly, & with a blinde madneſſe vnderunder colour of zeale.
It is hard for thee. This is a prouerbiall ſentence, taken from oxen or horſes, which when they are pricked with goads, doe thēſelues no good by kicking, ſaue onelyonly that they double the euill by cauſing the pricke to goe farther into their skinnes. Chriſt applieth this ſimilitude vntounto himſelfe very fitly: becauſe men ſhall bring vppon themſelues a double euil, by ſtriuing againſt him, who muſt of neceſſitie bee ſubiect to his will and pleaſure will they, nill they. Thoſe which ſubmit themſelues willingly to Chriſt, are ſo far from feeling any pricking at his hands, that they hauehave in him a readie remedie for all wounds: but all the wicked who indeuour to caſt out their poyſoned ſtinges againſt him, ſhall at length perceiue that they are Aſſes, and Oxen ſubiect to the pricke. So that hee is vntounto the godly a foundation whereon they reſt, but vntounto the reprobate who ſtumble at him, a ſtone, which with his hardneſſe grindeth them to powder. And although we ſpeake here of the enemies of the goſpel, yet this admonition may reach farther: to wit, that we do not think that we ſhall get any thing by biting the bridle ſo often as wee hauehave any thing to doe with god: but that being like to gentle horſes, we ſuffer our ſelues meekly to be turned about and guided by his hand: and if hee ſpurre vsus at any time, let vsus bee made more readie to obey by his pricks: leaſt that befall vsus which is ſaide in the Pſalme: that the iawes of vntamed Horſes and Mules are tyed and kept in with an harde bit, leaſt they leape vppon vsus, &c. In this hiſtorie wee hauehave an vniuerſall figure of that Grace which the Lorde ſheweth foorth daylie in calling vsus all. All men doe not ſet thēſelues ſo violently againſt the goſpel: yet neuertheleſſe both pride & alſo rebellion againſt God are naturally ingendred in all men: we are all wicked & cruel naturally: therfore in that we are turned to god, that cō meth to paſſe by the wonderfull & ſecret power of God contrary to nature. The papiſts alſo aſcribe the prayſe of our turning vntounto God, to the grace of God, yet only in part: becauſe they imagine that wee worke together. But when as the Lord doth mortifie our fleſh, he ſubdueth vsus, & bringeth vsus vnderunder, as he did Paul: neither is our wil one haire readier to obey, than was Paules, vntil ſuch time as the pride of our heart be beaten downe, and he hauehave made vsus not only flexible, but alſo willing to obey and follow. Therefore ſuch is the beginning of our conuerſion, that the Lord ſeeketh vsus of his owne accord when we wander and go aſtray, though hee bee not called and ſought: that hee changeth the ſtubborne affections of our hart, to the end he may hauehave vsus to be apt to be taught. Furthermore, this hiſtorie is of great importaunce to confirme Paule his doctrine. If Paule had alwayes been one of Chriſtes diſciples, wicked and froward men might extenuate the weight of the teſtimonie, which he giueth of his maſter. If he ſhould hauehave ſhewed himſelfe to be eaſie to be intreated, and gentle at the firſt, we ſhuld ſee nothing but that which is proper to man: but when as a deadly enemie to Chriſte, rebellious againſt the goſpel, puffed vp with the confidence which he repoſed in his wiſdom, inflamed with hatred of the true faith, blinded with hypocriſie, wholy ſet vponupon the ouerthrowing of the truth, is ſodainly changed into a new man, after an vnwonted maner: and of a wolfe, is not only turned into a ſheep, but doth alſo take to himſelfe a ſheepheards nature: it is as if Chriſt ſhould bring foorth with his hande ſome Angel ſent from heauen. For we doe not nowe ſee that Saul of Tarſus: but a newe man framed by the Spirite of God: ſo that hee ſpeaketh by his mouth now as it were from heauen.
6 And he trembling and fearing ſaid: Lord, what wilt thou hauehave me to do? And the Lorde ſaid vntounto him: Ariſe, and goe into the citie, where it ſhalbe told thee, what thou muſt doe.
7 And the men which accompanied him in his iourney, ſtood amaſed, hearing in deed a voice, and ſeeing no man.
8 And when Saul was riſen from the ground, when his eyes were opened he ſawe no man: but they led him by the hand, and brought him to Damaſcus.
9 And he was three dayes without ſight, neither eating nor drinking.
6 The frute of that reprehenſion followeth, wherwith we hauehave ſaid it was requiſite that Paule ſhould hauehave been ſore ſhaken, that his hardneſſe might be broken for now he offereth himſelf as readie to do what ſoeuer he ſhould command him, whom of late he deſpiſed. For when he asketh what Chriſt would hauehave him to doe, he graunteth him authority and power. Euen the very reprobate are alſo terrified with the threatening of God, ſo that they are compelled to reuerence him, and to ſubmit themſelues vntounto his will and pleaſure: yet neuertheleſſe they ceaſe not to fret, & to foſter ſtubbornes within. But as God humbled Paul, ſo he wrought effectually in his hart. For it came not to paſſe by any goodneſſe of nature, that Paule did more willingly ſubmit himſelfe to God,Exod. 7.13. than Pharao: but bicauſe (beeing like to an anuil) did with his hardnes beate back the whips of God wherewith he was to be brought vnderunder, (euen as it had bin the ſtrokes of a hammer): but the heart af Paul was ſodainely made a fleſhie heart of a ſtonie heart, after that it receiued ſoftnes from the Spirit of God, which ſoftnes it had not naturally. The ſame thing do we alſo trie daily in our ſelues he reproueth vsus by his word, hee threatneth, & terrifieth vsus, he addeth alſo light correction, & prepareth vsus diuers waies vntounto ſubiection: but al theſe helpes ſhall neuer cauſe any man to bring foorth good frute, vnleſſe the Spirit of God do mollifie his heart within.
And the Lord ſaid vntounto him. After that Paul had put his ſtiffe neck vnderunder the yoke of Chriſt, he is now gouerned by his hand. For doubtles the Lord doth not ſo bring vsus into the way, that he leaueth vsus either before we begin our courſe, or in the midſt thereof: but he bringeth vsus vntounto the very mark by litle & little. Luke depainteth out vntounto vsus in this place this continuall courſe of gods gouernance: for he taketh him afterward vntounto himſelf to be taught, whō he hath made apt to be taught, neither doth that any whit hinder that he vſeth mans miniſtery in this point: becauſe the authoritie & power remaineth neuertheleſſe in him, howſoeuer he accompliſh his work by man. Though it may ſeem an abſurd thing, that Chriſt who is the eternall wiſdome of god, doth ſend a ſcholar (who was readie to heare, & did gape after inſtruction) vntounto another man, that he might learne. But I anſwer, that that was don not without cauſe. For the Lord ment by this means to proue Paul his modeſtie, when he ſendeth him to one of his ſcholers to be taught: as if he himſelf wold not vouchſafe as yet to ſpeak vntounto him familiarly, but ſendeth him to his ſeruants, whom he did of late both ſo proudly contemne, & ſo cruelly perſecute. And we are alſo taught humilitie vnderunder his perſon. For if Chriſte made Paul ſubiect to the teaching of a cōmon diſciple, which of vsus can grudge to heare any teacher, ſo that he be appointed by Chriſte: that is, hee declare himſelf to be his miniſter in deed? Therfore wheras Paul is ſent to Ananias, let vsus know that that is done to adorne the miniſterie of the church. This is aſſuredly no ſmal honor, wherunto it pleaſeth god to exalt mandkind, when as he choſeth our brethrē frō amongſt vsus, to be interpreters of his wil, when as he cauſeth his holy oracles to ſound in the mouth of mā which is naturally giuē to lying & vanitie. But the vnthākfulnes of the world bewraieth it ſelf again herein, that no man can abide to hear whē God ſpeaketh by the mouth of man. All men could deſire to hauehave hangels come flying vntounto thē, or that heauen ſhould bee now and then cut aſunder, & that the viſible glory of god ſhuld come thence. For aſmuch as this prepoſterous curioſitie, ſpringeth frō pride & wicked cō tempt of the word, it ſetteth opē a gate to many dotings, & breaketh the bond of mutuall conſent among the faithfull. Therefore the Lord doth teſtifie, that it pleaſeth him that wee ſhould be taught by men & confirmeth the order ſet downe by himſelf. And to this purpoſe ſerue theſe titles, He which heareth you, heareth me: that he may cauſe his word to be reuerenced as it ought.Luk. 10.16.
It ſhalbe told thee. Chriſt putteth Ananias in his place by theſe wordes, as touching the office of teaching: not becauſe he reſigneth his authoritie to him, but becauſe he ſhalbe a faithful miniſter, & a ſincere preacher of the goſpel. Therfore we muſt alwayes vſe this moderatiō, that we hear God alone in Chriſt, & Chriſt himſelfe alone, yet as hee ſpeaketh by his miniſters: and theſe two vices muſt be auoided, that the miniſters be not proude, vnderunder colour of ſuch a precious function: or that their baſe condition impaire no whit of the dignitie of heauenly wiſdome.
7 And the men. He ſpeaketh now briefly of the companions of Paul, that they were witneſſes of the viſion. Yet it ſeemeth that this narration doth not in all points agree with that of Paul,Acts. 22.9. which wee ſhall ſee in the 22. chap. For hee wil ſay there, that his companions were terrified with the light, but they heard no voice. Some there be, who think that it was a fault, and that through ignorance of the writer, the negation is placed out of his right place. I think that it is no hard matter to anſwere it: becauſe it may be that they heard the ſound of the voice, yet did they not diſcern, either who it was that ſpake, or what was ſpokē. They heard not, ſaith he, the voice of him that ſpake with me. Surely, this is the meaning of theſe words, that he alone knew the ſpeech of Chriſt. It followeth not thereupon, but that the reſt might hauehave heard a darke & doubtful voice. Wheras Luke ſaith in this place, that there was a voice heard, & no mā ſeen, his meaning is that the voice proceeded from no man, but that it was vttered by God. Therefore to the ende the myracle may carry the greater credit, Paul his companions ſee a light like to lightning, they ſee Paul lie proſtrate, a voice they heare (though not diſtinctly) ſounding from heauen: and yet neuertheleſſe Paul alone is taught what hee muſt doe.
8 He was rayſed vp from the earth. Luke addeth now that he was taken with ſo great feare, that he could not riſe of himſelfe: and not that only: but he was alſo blinde for a time, that he might forget his former wit and wilineſſe. When as he ſaith, that after that his eyes were opened, hee ſawe not: it ſeemeth that it doth not agree with the other wordes which ſhall follow by & by, that his eyes were couered as it wer with ſcales: but the meaning of this place is, that he was blind indeed, and depriued of his ſight for that three dayes: becauſe when he opened his eyes, he ſaw nothing.
9 Whereas he ſaieth that he neither eate nor dranke for the ſpace of three dayes, that is to be counted a part of the miracle. For although the men of the eaſt countrie endure hunger better than wee, yet wee doe not reade that anie did faſt three dayes, ſaue onelie thoſe who had want of vittal, or who were conſtrained by ſome greater neceſſitie. Therfore wee gather that Paul was wonderfullie afraid, ſeeing that being as it were dead, he taſted no meate for three dayes.
10 And there was a certain diſciple at Damaſcus called Ananias, vntounto whom the Lord ſaid in a viſion: Ananias. And hee ſaid: Here am I Lord.
11 And the Lorde ſaide vntounto him, Ariſe, and goe into the way that is called Streight: and ſeeke in the houſe of Iudas, one called Saul of Tarſus. For behold he prayeth.
12 And he hath ſeene in a viſion a man named Ananias entring in, and laying his hand vponupon him that he might ſee.
10 We hauehave ſaid before that this man was rather choſen, than any of the Apoſtles, that Paul hauing laid away the ſwelling of his arrogancie, might learne to heare the leaſt, and that hee come downe from too great loftines, euen vntounto the loweſt degree. And this viſion was neceſſary for Ananias, leaſt through feare he ſhould withdraw himſelfe from that function which was enioyned him, to wit, to teach Paul. For though he knowe that the Lorde calleth him, yet he ſlydeth backe, or at leaſt he excuſeth himſelfe. Therfore it was requiſite, that hee ſhould hauehave ſome certaine teſtimonie of his calling, that there ſhould happie ſucceſſe bee promiſed to his labour, that he might take that in hand with a ioyfull & valiaunt minde, which the Lord commanded. Furthermore, as Chriſt animateth and confirmeth Ananias, by appearing to him in the viſion: ſo he prepareth and maketh Paul readie for all thinges, that hee may receiue Ananias reuerently, as if he would receiue an angell comming frō heauen. The Lord could hauehave ſent Paule ſtraightway vntounto Ananias, and hauehave ſhewed him his houſe, but this was more fit for his confirmation: becauſe he knew the better, that the Lorde had a care of him. And alſo the Lorde ſetteth out his grace vntounto vsus, that as he ſtopped Paul before, ſo nowe he reacheth him his hande of his owne accord, by his miniſter. And in the meane ſeaſon we are alſo taught by his example, to be more readie and carefull to ſeeke out the loſt ſheepe.
In a viſion. This worde viſion ſignifieth ſome ſight which was ſet before the eyes, to teſtifie gods preſence. For this is the vſe of viſions, that the maieſtie of the worde being well proued, it may purchaſe credite amongſt men. Which kind of confirmation God vſed oftentimes toward the Prophetes: as he ſaith that he ſpeaketh to his ſeruaunts by a viſion or by a dreame. He hath in deed ſuffered Satan to deceiue the vnbeleeuers with falſe imaginations and viſures. But foraſmuche as Satan his iuggling caſts are of power only in darknes: God doth lighten the minds of his children ſo, that they aſſure thēſelues that they need not to feare legierdemaine. Therefore Ananias anſwereth, Here am I, Lord: knowing in deed that it was God.
11 For behold he praieth. Luke ſheweth that Paul gaue himſelf to praier thoſe three dayes: and peraduenture this was one cauſe why he faſted, although it be certaine, as I hauehave alreadie ſaide, that hee ſuffered ſuche long hunger, becauſe he was after a ſort depriued of ſenſe, as men which are in a traunce vſe to be. Chriſt doth aſſuredly ſpeake of no ſhort praier in this place, but hee doeth rather ſhewe, that Paule continued in this kinde of exerciſe, vntyll hee ſhoulde bee more quiet in minde. For beſides other cauſes of terrour, that voice mighte ſound in his eares, Saul, Saul why perſecuteſt thou mee? And it is not to bee doubted but that the careful looking for of a perfect reuelation, did maruellouſly trouble his minde: but this was the reaſon why the Lorde cauſed him to wait three dayes, that he might the more kindle in him an earneſt deſire to pray.
12 He ſaw a man named Ananias. It is vncertaine whither Luke do yet repete the words of Chriſt, or hee adde this of his owne. Thoſe which take it in the perſon of Luke, are mooued with ſome ſhew of abſurditie, becauſe it is an vnlikely thing, that Chriſt vſed theſe wordes. Although this may be eaſily anſwered thus: to wit, that Chriſt confirmeth Ananias after this ſort, There is no cauſe why thou ſhouldeſt feare, but that hee will receiue thee willingly, foraſmuch as he already knoweth thy ſhape by a viſion. I hauehave alſo told him thy name, and whatſoeuer thou ſhalt do with him. Yet may the reader chooſe whether he will.
13 And Ananias anſwered, Lord, I hauehave heard of many of this man: what hurt he hath done to thy ſeruants at Ieruſalem:
14 And heere he hath power from the Prieſts, to binde all which call vppon thy name.
15 And the Lord ſaide vntounto him, Goe, becauſe he is a choſen instrument to me, to beare my name before the Gentiles, and Kings, and the children of Iſrael.
16 For I will ſhew him, how great things he must ſuffer for my name.
13 Lord, I hauehave heard. In that Ananias obiecteth the daunger to the Lord, he bewraieth his weakneſſe of faith therein. Therfore we ſee that the ſaints and ſeruants of God are afraid of death, which thing keepeth them backe from doing their dutie, yea it cauſeth them ſometimes to ſtagger. Ananias would gladly go to ſome other place: but this is a point of a good man, that he yeeldeth not ſo much to feare, that he withdraweth himſelfe from Chriſts obedience. And therfore this is a ſigne of rare obedience, that although through feare of death hee were ſomewhat ſlacke at the firſt, yet hauing forgotten himſelfe by and by, he maketh great haſte to goe whither Chriſt called him. And yet notwithſtanding he refuſeth not flatly in theſe words, to doe that which he is commaunded to do: but vſeth an excuſe verie modeſtly: Lord, what meaneth this, that thou ſendeſt me to the hangman? Therefore we may ſee a deſire to obey, mixed with feare.
14 He hath power to binde. We gather by theſe words, that the fame of the perſecution which Saule went about, was ſpread farre and wide: for which cauſe his conuerſion was more famous. Neuertheleſſe the Lorde ſuffered the faithfull to bee euill intreated, that the benefite of ſuch ſodain deliuerance might afterward be the more excellent. We muſt mark that ſpeech, when he ſaith that the godly call vponupon the name of Chriſt. For whether you vnderſtād it, that in aſmuch as they profeſſed that they were Chriſts, they reioyced therefore in him, or that they vſed to flie to him for ſuccour, inuocation cannot be without ſure confidence. By both which the diuinitie of Chriſt is not onelyonly proued, but alſo if the ſecond be receiued, which ſeemeth to be more naturall, wee are taught by the example of the faithfull, to call vppon the name of Chriſt, when hee is preached to vsus.
15 Go, becauſe he is an elect instrument. The commandement repeted the ſecond time, and alſo the promiſe of ſucceſſe added, taketh away all doubtfulneſſe. Therefore ſlouth ſhall want an excuſe, if it be neuer redreſſed, after that many prickes be vſed: like as we ſee that very manie, who howſoeuer the Lorde cry vntounto them continually, doe not onelyonly loyter during their whole life, but doe alſo cheriſh their ſlothfulnes, by al meanes poſſible. If any man obiect that the Lord ſpeaketh not at this day in a viſion: I anſwere, that foraſmuch as the Scripture is abundantly confirmed to vsus, we muſt heare God thence. A veſſel of election, or as Eraſmus tranſlateth it, an Elect inſtrumēt is taken for an excellent miniſter. The word Inſtrument doth ſhew that mē can do nothing, ſaue in aſmuch as God vſeth their induſtrie at his pleaſure. For if we be inſtruments, he alone is the autor: the force and power to doe is in his power alone. And that which Chriſt ſpeaketh in this place of Paul, appertaineth to al mē, both one and other. Therefore how ſtoutlie ſoeuer eueryevery man labor, and how carefuly ſoeuer he behaue himſelf in his dutie, yet there is no cauſe why he ſhuld chalenge to himſelf any part of praiſe. Thoſe which diſpute ſubtillie about the worde Veſſel, dote through ignorance of the Hebrue tongue. Luke putteth the Genetiue caſe for the Datiue, and that according to the common cuſtome of the Hebrue tongue. And hee meant to expreſſe a certain excellencie: as if hee ſhould hauehave ſaid, that this man ſhall be no common miniſter of Chriſt: but ſhalbe indued with ſingular excellencie aboue others. Neuertheleſſe we muſt note that if anie thing bee excellent, it dependeth vponupon the fauour of God: as Paul himſelfe teacheth elſe where: Who is hee that ſeparateth thee? to wit, that thou ſhouldſt excell others. To conclude, Chriſt pronounceth that Paul was choſen vntounto great and excellent things.1. Cor. 4.7.
To beare my name amongst the Gentils. To him who went about before to ſuppreſſe the name of Chriſt, is the ſame now cōmitted to be borne. If wee pleaſe to take Schenos for a veſſell, this ſhould be a continuall metaphor: becauſe a miniſter of the Goſpell ſerueth in ſteed of a veſſell to publiſh the name of Chriſte: but becauſe it ſignifieth rather amongſt the Hebrues anie inſtrument generallie, I take theſe words to carrie my name, for to extoll the ſame vntounto due honour. For Chriſt is placed after a ſort in his princelie throne, whenas the worlde is brought vnderunder his power by the preaching of the Goſpell.
16 And becauſe. Paul could not doe this and hauehave Satan quiet, and the worlde to yeald to him willingly, therefore Luke addeth, that hee ſhalbee alſo taught to beare the Croſſe. For the meaning of the words is, I will accuſtome him to ſuffer troubles, to endure reproches, and to abide all manner conflictes, that nothing may terrifie him and keepe him backe from doing his duetie. And when Chriſt maketh himſelfe Paule his teacher in this matter, hee teacheth, that the more euerie man hath profited in his ſchoole, the more able is hee to beare the Croſſe. For wee ſtriue againſt it, and refuſe it as a thinge moſt contrarie, vntill hee make our mindes more gentle. Alſo this place teacheth, that no man is fitte to preach the Goſpell, ſeeing the worlde is ſette againſt it, ſaue onelyonly hee which is armed to ſuffer. Therefore yf wee will ſhewe our ſelues faithfull miniſters of Chriſt, wee muſt not onelyonly craue at his handes the Spirite of knoweledge and wiſdome, but alſo of conſtancie and ſtrength, that wee may neuer be diſcouraged by labouring and toyling, which is the eſtate of the Godlie.
17 And Ananias went, and entred into the houſe, and when hee had laide his hands vponupon him, he ſaid: Brother Saul, the Lorde hath ſent me, namely Ieſus, who appeared to thee in the way as thou camest, that thou maist recouer thy ſight, and that thou maist be filled with the holy Ghost:
18 And forthwith there fell from his eies, as it had bene ſcales, and hee recouered his ſight by and by: and ariſing he was baptized.
19 And when he had taken meat he was ſtrengthened.
17 Hauing laid his hands vponupon. We hauehave ſaid elſewhere that this was a ſolemne, and as it were an ordinarie thing amongſt the Iewes, to lay their hands vponupon thoſe whom they did commende to God. The Apoſtles tranſlated that cuſtome taken from ſacrifices, to their vſe: either when they gaue the viſible graces of the Spirite: or when they made any man miniſter of the Church. To this end doth Ananias lay his hands now vponupon Paul, partly that hee may conſecrate him vntounto God, partlie that he may obtaine for him the gifts of the Spirit. And though there be no mention made of doctrine in this place, yet it ſhall appeare afterward by Pauls narration, that Ananias was alſo commaunded to teach him, and by Baptiſme which was later in order, we gather that he was inſtructed in the faith. Let the readers note out of the Chapter next going before, how this ceremonie is effectual to giuegive the Spirit. But ſeeing Paul receiued the Spirite by the hand of Ananias, the papiſtes are more than ridiculous, who will hauehave the Byſhops alone to lay on their hands.
18 There fell from his eies as it had ben ſcales. The blindneſſe of Paul, as we hauehave ſaide before, did not proceede from feare alone, or from amaſedneſſe: but by this meanes was hee admoniſhed of his former blindneſſe, that he might quite abandon that boldneſſe and vaine confidence wherewith hee was puffed vp.Acts. 22.3. Hee boaſteth that he was taught at the feete of Gamaliel: and vndoubtedly hee thought verie well of his great witneſſe, which was notwithſtanding meere blindneſſe. Therfore hee is depriued of the ſight of his bodie three dayes, that hee may beginne to ſee with his minde: for thoſe muſt become fooles, whoſoeuer they bee, which ſeeme to themſelues wiſe, that they may attaine to true wiſedome. For ſeeing that Chriſt is the ſunne of righteouſneſſe, in ſeeing without him, we ſee not: it is he alſo which openeth the eyes of the minde. Both things were ſhewed to Paul, and to vsus are they ſhewed in his perſon: for hee hath his eies couered with ſcales: that condemning all his knowledge of ignorance, he may learne that he hath neede of new light, which he hath hitherto wanted: and he is taught that he muſt fet the true light from none other, ſaue only from Chriſt, and that it is giuen by no other meanes, ſaue onelyonly through his goodnes. Furthermore whereas being pyned with three dayes hunger, he maketh no haſte to receiue meat vntill he bee baptized, thereby appeareth the earneſt deſire he had to learne: becauſe he refreſhed not his body with meat, vntill his ſoule had receiued ſtrength.
And Saul was with the diſciples which were at Damaſcus, certaine dayes.
20 And by and by he preached Christ, that he was the ſonne of God.
21 And they were all amaſed which heard, and ſaid: Is not this he, which at Ieruſalem made hauoke of thoſe who called vponupon this name, and hee came hither to that ende, that he might carry them bounde vntounto the Priests?
22 And Saul waxed more ſtrong, and confounded the Iewes which dwelt at Damaſcus, prouing that this was Christ.
23 And when many dayes were past, the Iewes tooke counſel togither to put him to death:
24 And their laying in wait was knowne to Saul. And they kept the gates day and night, that they might ſlea him:
25 And the diſciples hauing taken him by night, put him downe through a wal, and let him downe in a basket.
20 Luke declareth now how fruitful Paul his conuerſion was: to wit, that he came abroad by and by: and did not onelyonly profeſſe that hee was a diſciple of Chriſt, but did alſo ſet himſelfe againſt the furie and hatred of the enimies, by defending the Goſpel ſtoutly. Therefore hee who of late ran headlong againſt Chriſt with furious force, doth now not only ſubmit himſelfe meekely vntounto his will and pleaſure, but like a ſtout ſtandard bearer fighteth euen vntounto the vtmoſt daunger to maintain his glory. Certain it is, that hee was not ſo quickly framed by Ananias his induſtrie: but that ſo ſoone as hee had learned the firſt priciples by mans mouth, he was extolled by God vntounto higher things afterward. He comprehendeth the ſumme of his preaching briefly, when hee ſaieth, That Chriſt was the ſonne of God. In the ſame ſenſe he ſaith ſhortly after, That he was Chriſt. And vnderſtand thus much, that when Paul intreated out of the Law and the Prophets of the true office of the Meſſias, he taught alſo that al whatſoeuer was promiſed of, and was to be hoped for at the handes of the Meſſias, was reuealed and giuen in Chriſt. For the words ſignifie thus much, when he ſaith that he preached that Chriſt is the ſonne of God. That was vndoubtedly a principle amongſt the Iewes, that there ſhoulde a redeemer come from God, who ſhoulde reſtore all things to an happie eſtate. Paul teacheth that Ieſus of Nazareth is hee: which he cannot do, vnleſſe he ſhake off thoſe groſſe errours, which he had conceiued of the earthly kingdome of the Meſſias. Certaine it is that Paule declared how Chriſt was promiſed in the Lawe, and to what end: but becauſe all tended to this end, that hee might prooue that the ſonne of Mary, was he of whom the Law and the Prophets bare witnes, therefore Luke is content with this one word onelyonly.
21 They were all amaſed. This is added, that wee may knowe that the power of God was acknowledged. For ſeeing that the zeale of Paul againſt the Goſpel was openly knowne, they ſaw no other cauſe of ſuch a ſodaine chaunge, but the hand of God. And therefore this is alſo one fruite of the myracle, that they all wonder at him being made a newe man ſo ſodainly, ſo that his doctrine doth the more moue their minds. Whereas they ſay that hee raged horriblie with great crueltie, and that he came of late to Damaſcus, that he might proceed in his purpoſe: theſe circumſtances ſerue to augment the myracle. Wee muſt alſo note the phraſe, thoſe which call vponupon this name: which witneſſeth that the godly did ſo profeſſe the name of Chriſt, that they placed all their hope of ſaluation in him: according to that, Theſe men put their truſt in chariots, and others in horſes, but we will call vponupon the name of the Lord. Finally whatſoeuer the ſcripture commaundeth concerning calling vponupon the name of God, it agreeth to the perſon of Chriſt.
22 And Saul waxed ſtronger. Luke doeth not onelyonly in this place commend the bold zeale of Paule in confeſſing the faith of Chriſt: but alſo he telleth vsus that he vſed ſtrong reaſons to conuince the Iewes: He waxed ſtrong, ſaith he, that is, he gat the victorie in diſputation, his confeſſion did carrie with it great force and efficacie, becauſe being furniſhed with teſtimonies of Scripture, and ſuch other helpes of the holy Ghoſt, he did as it were tread all his aduerſaries vnderunder his feete. For the word confounded which Luke vſeth, doth ſignifie, That, for as much as Paul did vrge them out of meaſure, they were ſo ſtriken that they coulde not tell where they were. The manner of the confounding is expreſſed, becauſe Paul proued that Ieſus was Chriſt. For the ſenſe is this, that euen when the Iewes were moſt deſirous to reſiſt, they were ouercome & confounded. So that Paul tried by experience, that that was moſt true which he himſelfe affirmeth, that the Scripture is profitable to conuince. Alſo he performed that which he required elſewhere, of a Biſhop and teacher: for hee was armed with the word of God to maintaine the trueth. And Luke ſetteth down two things: that Paul ſo gate the victory in diſputing,2. Tim. 3.16. Titus. 1.7. that he ouerthrew the Iewes: and yet their ſtubberneſſe was not broken and tamed, that they yeelded to the trueth: becauſe their conſciences rage neuertheleſſe inwardly, and being throwne downe from their falſe opinion, they doe not ſubmit themſelues to Chriſt. Whence had Paule this victorie, ſaue onelyonly becauſe the Scripture was his ſworde? Therefore ſo often as Heretikes ſtande vp to reſiſt the true faith, ſo often as wicked men endeuour to ouerthrowe all godlineſſe, ſo often as the vngodly doe obſtinately reſiſt, let vsus remember that wee muſt fet armour hence. Becauſe the papiſts finde no weapons in Scripture, yea becauſe they ſee that it maketh quite againſt them, they flie vntounto this miſerable fortreſſe, That they muſt not diſpute with heretikes, And that there can no certaine thing be ſet downe out of Scripture. But if Satan himſelfe be vanquiſhed with the ſword of the worde, why ſhall it not bee able to put heretikes to flight? not that they will ſubmit themſelues, or make an ende of murmuring: but becauſe they ſhall lie ouercome in themſelues. And if ſo be it wee couet to eſcape this trouble, let vsus raiſe no tumults againſt God, but let vsus with a quiet and meeke ſpirit receiue that peace which the Scripture offereth vsus.
23 When many dayes were fulfilled. He ſaith that many dayes were expired: that we may know that Paul had ſome ſpace of time granted him wherein he might doe good. For although the Iewes did reſiſt him euen from the firſt day, yet the Lord did not ſuffer the courſe which hee had begunne well, to be broken off ſo ſoone, ſo he doth with his wonderfull counſell hinder the purpoſes of the enimies, ſtay their indeuours, reſtraine their malice and madneſſe, whiles that he furthereth the Goſpel: and alſo we ſee what the hatred of the truth doth. For when the wicked ſee that they are vnable to reſiſt, they are carried headlong vntounto bloodie furie. They would gladly contemne the word of God, if they coulde: but becauſe they are enforced whether they will or no, to feele the force thereof, they runne headlong like furious beaſts with blinde violence. The vnaduiſed and raſh heate of zeale will alwayes almoſt breake out into ſuch crueltie vnleſſe men ſuffer themſelues to bee ruled by the worde of God. This is aſſuredly horrible blindneſſe. For why are they ſo madde, ſaue onelyonly becauſe their wounded conſcience doth vexe them? But God doth by this meanes puniſh their hypocriſie: who doe therefore hate ſounde religion, becauſe being friends of darkneſſe, they flie the light. Furthermore wee ſee howe ſweetly theſe prepoſterous zealous fellowes graunt themſelues libertie to doe whatſoeuer them luſteth, when Satan hath once pricked them forward to perſecute the trueth. For they feare not to take counſell vnderunder colour of zeale, to put a man to death, which they knowe is meere wickedneſſe: as at this day the Papiſts thinke that they may do whatſoeuer they will, ſo they can quench the doctrine of the Goſpel: they rage not only with ſworde: but they goe about by laying in waite, by trecherie, and by moſt execrable meanes to deſtroy vsus. We muſt firſt beware that that do not befall vsus, that wee intangle not our ſelues in the defenſe of euill cauſes: ſecondly that we handle thoſe cauſes wel, which we know are good. But it is to be thought that they laide wait for Paul priuily: that done, when they could do no good this way, it is likely that they came to the gouernor of the citie, and that then the gates were watched, that they might by one meanes or other catch him. For Paul ſaith, that Aretas the kings gouernour commaundeth that which Luke attributeth in this place to the Iewes.
25 The diſciples hauing taken him by night. There is a queſtion moued here, whether it were lawfull for the diſciples to ſaue Paul thus or no? and alſo whether it were lawful for Paul to eſcape danger by this means or no? For the Lawes ſay that the walles of cities are holy, and that the gates are holy. Therefore hee ought rather to hauehave ſuffered death than to hauehave ſuffered a publike order to bee broken for his ſake. I anſwere that wee muſt conſider why it is decreed by the Lawes that the walles ſhoulde not be violated: to wit, that the cities may not be laide open to murthers and robberies, and that the citizens may be free from treaſon. that reaſon ceaſeth when the queſtion is concerning the deliuerie of an innocent man. Therefore it was no leſſe lawfull for the faithfull to let downe Paul in a basket, than it ſhalbe lawfull for any priuate perſon to leape ouer a wall, that he may auoide the ſodaine inuaſion of the enimie. Cicero doeth handle this later member, and he ſetteth downe very well, that although the Law forbid a ſtraunger to come neere the wall, yet doth not he offende, who ſhal go vp vponupon the wall to ſaue the Citie, becauſe the lawes muſt alwayes bee inclined to equitie. Therefore Paul is not to be blamed, becauſe he eſcaped by ſtealth, ſeing he might do that without raiſing any tumult amongſt the people. Neuertheleſſe we ſee how the Lord vſeth to humble thoſe that be his, ſeeing that Paule is enforced to ſteale his life from the watchmen of the Citie, if he will ſaue himſelfe.2 Cor. 11.32 Therefore he reckoneth this example amongſt his infirmities. He was acquainted betime with the croſſe with this firſt exerciſe.
26 And when Saul was at Ieruſalem, hee aſſaied to ioyne himſelfe to the Diſciples, and they were all afraid of him, not beleeuing that he was a diſciple.
27 But when Barnabas had taken him, he brought him to the Apoſtles: and he tolde them, how that he had ſeene the Lord in the waye, and that he had ſpoken to him, and howe hee had behaued himſelfe boldlie at Damaſcus, in the name of Ieſus.
28 And he was conuerſant with them at Ieruſalem: And when he was imboldened in the name of the Lord Ieſus,
29 Hee ſpake, and diſputed with the Grecians. And they went about to kill him.
30 Which when the brethren knew, they brought him to Ceſarea, and ſent him to Tharſus.
31 Then the Churches throughout al Iudea, and Galilee & Samaria had peace: and they were edified, and walked in the feare of the Lorde, and were filled with the conſolation of the holy Spirit.
26 When Saul was. Theſe were yet hard entrances for Paul who was as yet but a freſh water ſoldier: in that when hee had hardly eſcaped the hands of the enimies, the diſciples would not receiue him. For he might hauehave ſeemed to hauehave beene ſo toſt too and fro as it were in mockage, that he could hauehave no reſting place: all his owne nation was ſet againſt him for Chriſtes cauſe: the Chriſtians refuſe him: might hee not hauehave beene quite diſcouraged and out of hope, as one expelled out of mens companie? Firſt, what remaineth, but that he fall away from the Church, ſeing he is not receiued? But when he remembreth the life which hee had led aforetime, hee maruelleth not that they are afraid of him. Therefore he doth patiently ſuffer the brethren to refuſe his company, ſeeing they had iuſt cauſe of feare. This was true conuerſion, that whereas he raged horribly before: he doth now valiantly ſuffer the ſtormes of perſecutions: & in the meane ſeaſon, whē as he cannot be admitted into the companie of the godly, he waiteth with a quiet mind, vntill God reconcile them vntounto him. We muſt diligentlie note what he deſireth: to wit, that he may be numbred amongſt the diſciples of Chriſt: this can he not obtaine, here is no ambition: but he was to be inſtructed by this meanes, to make more account euen of the loweſt place amongſt the diſciples of Chriſt, than of all maſterſhips in corrupt and reuolted Synagogues. And from this ſubmiſſion was he exalted vntounto the higheſt degree of honour, that he might be the principal doctour of the church, euen vntounto the end of the world. But no man is fit to be a teacher in the Church, ſaue onelyonly he who willingly ſubmitteth himſelfe, that hee may be a fellow diſciple with other men.
27 When Barnabas had taken him. Whereas the diſciples fled ſo faſt from Paul, that was peraduenture a point of too great fearefulnes, and yet he ſpeaketh of none of the common ſort, but of the Apoſtles themſelues. But he doth either extenuate or lighten their fault, becauſe they ſuſpected him for iuſt cauſes, whom they had founde and tryed to bee ſuch a deadly enimie, and it was to be feared leaſt they ſhould raſhly indanger themſelues, if they ſhould hauehave ſhewed themſelues to bee ſo eaſie to intreat. Therefore I thinke that they are not to be blamed for that feare which they conceiued for iuſt cauſe, or that they deſerue to be euen accuſed for the ſame. For if they had beene called to giuegive an account of their faith, they would hauehave prouoked not Paul onelyonly, but alſo all the furies of hell, without feare. Whence we gather that eueryevery feare is not to be condemned, but ſuch as cauſeth vsus to turne aſide from our duty. The narration which Luke addeth may be referred as wel vntounto the perſon of Barnabas as of Paul: yet I thinke rather that Paule declareth to the Apoſtles what had befallen him: and yet the ſpeech may bee well applyed to Barnabas, eſpecially when as mention is made of Paul his boldnes.
28 Luke ſaieth afterward that Paul went in and out with the diſciples: which ſpeech ſignifieth amongſt the Hebrewes familiaritie: as the inhabitants of Citties are ſaid to go in and out at the gates of the cittie. Therefore after that Paul was commended by the teſtimonie of Barnabas, he began to be counted one of the flock, that he might be throughly knowne to the church. Luke ſaith againe, that he delt boldly in the name of the Lord: by which words he commendeth his ſtoutnes and courage in profeſſing the Goſpel. For hee durſt neuer hauehave whiſpered amidſt ſo manie lets, vnleſſe he had beene endowed with rare conſtancie. Neuertheleſſe all men are taught what they ought to doe: to wit, eueryevery man according to the meaſure of his faith. For though all bee not Pauls, yet the faith of Chriſt ought to engender in our minds ſo great boldneſſe, that we be not altogither dumbe, when we hauehave neede to ſpeake. I take the name of the Lord in this place, for the profeſſion of the Goſpel: in this ſenſe, that Paul defended Chriſts cauſe manfully.
29 Hee diſputed with the Grecians. Eraſmus noteth well in this place, that thoſe are here called Grecians, not which came of Grecians, but rather thoſe Iewes, who were ſcattered throughout diuers parts of the world. Thoſe men were wont to come togither to Ieruſalem to worſhip. And it is to be thought that Paul diſputed rather with ſtraungers and aliants, than with thoſe who dwelt at Ieruſalem, becauſe this latter ſort would neuer hauehave abid him, neither had it bene wiſely done to come in their ſight. Therefore being excluded from thoſe who knew him before, he tried whether there were any hope to doe good amongſt men whom he knew not: ſo that he did moſt ſtoutly whatſoeuer concerned the duty of a valiant ſoldiar.
They would hauehave ſlaine him. Behold againe fury in ſteede of zeale: and it cannot otherwiſe be, but that hypocriſie and ſuperſtition will be cruel and fierce. The godly muſt be incenſed with an holy wrath, when they ſee the pure truth of God corrupt with falſe and wicked opinions: yet ſo that they moderate their zeale, that they ſet downe nothing vntill they hauehave throughly weighed the cauſe: and ſecondly that they aſſaie to bring thoſe into the way who wander out of the ſame. Laſtly that if they ſee their ſtubberneſſe to be paſt hope, they themſelues take not the ſworde in hande, becauſe they muſt know that they hauehave no authoritie graunted them of the Lorde to puniſh or reuenge. But hypocrites are alwayes readie to ſhedde blood before they knowe the matter. So that ſuperſtition is bloodie through blind and headlong furie. But Paul who of late ranne vp and downe to vex the godly, can abide no where nowe. And yet this eſtate was farre better for him, than if he ſhould hauehave reigned in peace and quietnes, driuing the godly eueryevery where out of their places.
30 In that he went to Tarſus, he did it vndoubtedly to this end, that hee might carrie the doctrine of the Goſpel thither: becauſe hee hoped that he ſhould hauehave ſome fauour, and authority in his countrie, where he was famous: yet was he brought thither by the brethrē, that they might deliuer him from the lying in wait.
31 Then the Churches. Luke his meaning is that the enimies of the Goſpel were greatly prouoked by Paul his preſenſe. For why was there ſuch peace made ſodainly by his departure, ſaue onelyonly becauſe the very ſight of him did prouoke the furie of the enimies? And yet this is no reproch to him, as if he had beene as it were ſome trumpet in warre: but Luke doth rather commende him for this, becauſe hee made the wicked runne madde, onelyonly with the ſmell of him when hee was neere them. For Chriſt meant ſo to triumph in him, that he might be no leſſe a trouble than an ornament to his Church. Therefore wee are taught by this example that thoſe are not by and by to be condemned, who inflame the madneſſe of the wicked more than others. Which admonition is not a little profitable. For as wee are too daintie and too much beſotted with the louelove of our owne reſt, ſo we be alſo ſometimes angrie with the beſt and moſt excellent ſeruants of Chriſt, if wee thinke that through their vehemencie the wicked are pricked forward to doe hurt. And by this meanes wee doe iniurie to the Spirite of God, whoſe force and ſpeech kindleth all that flame. And whereas Luke ſaieth that the Churches had peace, let vsus knowe that it was not continuall, but becauſe the Lorde graunted his ſeruaunts ſome ſhort breathing. For thus doth he beare with our infirmitie, when hee appeaſeth or mittigateth the windes and ſtormes of perſecutions, leaſt if they ſhould hold on ſtill, they ſhould vrge vsus out of meaſure. And this bleſſing is not to be deſpiſed, neither is it any common bleſſing, when as the Churches hauehave peace. But Luke addeth other things which are of farre more valew: to wit, that the Churches were edified, they walked in the feare of God, and they were filled with the conſolation of the Spirite. For as wee are wont to ryot and exceed in time of peace, the Churches are more happie for the moſt part, amidſt the tumults of warre, than if they ſhoulde enioy what reſt they would deſire. But and if holy conuerſation, and the conſolation of the Spirit, whereby their ſtate doeth floriſh, be taken away: they looſe not only their felicitie, but they come to nought. Therfore let vsus learne not to abuſe externall peace in banqueting and idleneſſe: but the more reſt wee hauehave giuen vsus from our enimies, to encourage our ſelues to go forward in godlineſſe, whiles we may. And if at any time the Lord let loſe the bridle to the wicked to trouble vsus, let the inwarde conſolation of the ſpirite bee ſufficient for vsus. Finally as well in peace as in warre let vsus alwayes ioyfully goe forward toward him who hath a reward for vsus. Edification may be taken either for increaſe, to wit, whiles the Churches are augmented with the number of the faithfull, or for their going forward who are alreadie in the flocke, to wit, whiles they hauehave new gifts giuen them, and hauehave greater confirmation of godlineſſe. In the firſt ſignification it ſhall be referred vntounto the perſons: in the ſeconde vntounto the giftes of the Spirite. I imbrace both willingly: that there were ſome euer nowe and then gathered vntounto the Church, who were ſtraungers before, and thoſe who were of the houſhold of the Church, did encreaſe in godlineſſe and other vertues. Furthermore the metaphore of a building is verie conuenient, becauſe the Church is the temple and houſe of God,1. Tim. 3.15. 1. Cor. 3.16.19. and euerie one of the faithfull is alſo a temple. The two thinges which followe, that They walked in the feare of God, and that they were filled with the conſolation of the Spirite, are partes of that edification. Therefore though the Churches had peace, yet they were not drunken with delights, and earthlie ioy, but truſting to Gods helpe, they were more emboldned to glorifie God.
32 And it happened that whiles Peter walked through al, he came alſo vntounto the ſaints which dwelt at Lydda.
33 And he found there a man named Aeneas, who had laide in his bedde eight yeeres, who had the palſie.
34 And Peter ſaith vntounto him: Aeneas, Ieſus Christ make thee whole: Ariſe, and make thy bed. And forthwith he aroſe:
35 And all thoſe which dwelt at Lydda, and Aſſaron, ſaw him, and were turned vntounto the Lord.
32 Luke ſetteth downe howe the Church was encreaſed by myracles. And he reciteth two myracles: that a man who had beene bedred eight yeeres hauing the palſie, was ſodainly healed: and that a certaine woman was raiſed from death. Firſt hee ſaieth, that, As Peter walked throughout all, hee came to Lydda. And by All vnderſtande not Churches, but the faithfull, becauſe it is in Greeke of the Maſculine gender, though that sk…lleth not much for the ſenſe. And it was meete that the Apoſtles who had no certaine place of abode, ſhoulde wander hither and thither as occaſion was offered, wherefore whiles they are all occupied in diuerſe parts, Peter tooke vponupon him this charge Whereby the fooliſhneſſe of the Papiſtes is refuted, who gather Peter his primacie, by the authoritie which he had to viſite. As if the reſt of the Apoſtles did liue idlely at Ieruſalem like priuate men, when Peter did viſite the Churches. Againe, admitte wee graunt that Peter was the chiefe Apoſtle, which thing the Scripture ſheweth oftentimes, doth it thereupon follow that he was the head of the world? but would to God the Biſhoppe of Rome, who will be counted Peter his ſucceſſor, woulde trauell as hee did to animate the brethren, and woulde euerie where proue in deede that he is the Apoſtle of Chriſt. Nowe he which out of his throne doth with more than tyrannous Lordſhip oppreſſe all the Churches, pretendeth that Peter did viſit the Churches with great paines.
Which dwelt at Lydda. Lydda which was afterward called Dioſpolis, was ſituate not farre from the mediterranean ſea, being a renowmed citie as well for antiquitie as alſo for many giftes. Ioppa was nigh to this Citie, which had a famous hauen, though very full of rockes. The Citie it ſelfe ſtood vponupon an high cliffe, whence they might ſee to Ieruſalem. At this day there is nothing to be ſeene there but the ruinous wals of the olde Citie, ſaue onelyonly that the hauen remaineth, which they call moſt commonly Iaphet. It ſhould ſeeme that Luke nameth Aſſaron as ſome town or citie. Hierom readeth it Saron, and thinketh that thereby is meant the whole plaine lying betweene Ceſaria and Ioppa. But becauſe Ierom ſheweth no reaſon, why hee ſhould chaunge the reading which is commonly vſed, I admit that willingly which Luke his text ſheweth mee, to wit, that it was a citie hard by. But I do not contend about this matter: as I do not ambitiouſly gather thoſe things which may ſerue for a vaine brag: becauſe it ſhalbe ſufficient for the godly readers to knowe thoſe things which make to Luke his meaning.
34 Ieſus Christ make thee whole. It is certaine that the Apoſtles would neuer hauehave attempted the doing of myracles, vnleſſe they had ben firſt certified of the will of God, whereupon the effect did depende. For they had no ſuch power of the Spirite giuen them that they coulde heale whatſoeuer ſicke perſons they would: but as Chriſt himſelfe vſed a meaſure in his myracles: ſo he woulde hauehave his Apoſtles to worke no more, than he knewe were profitable. Therefore Peter did not raſhly breake out into theſe words: becauſe hee might hauehave ſet himſelfe to bee laught at, vnleſſe he had alredy known the wil of God. It may be that he praied apart. The Spirit who was the authour of all myracles, and which wrought by the hande of Peter, did euen then direct his tongue, and did mooue his heart by a ſecreat inſpiration. And in theſe wordes Peter ſheweth plainly that he is onelyonly the miniſter of the myracle, and that it proceedeth from the power of Chriſt: that he may by this means extoll the name of Chriſt alone.
Make thy bedde. Theſe circumſtances doe amplifie the glorie of the myracle, in that he doeth not onelyonly recouer ſtrength to riſe, but is alſo able to make his owne bedde, who could moue no member before. To the ſame ende tendeth the continuance of the diſeaſe: for a palſie of eight yeeres continuance is not eaſily cured. In like ſort is hee ſaide to hauehave laid in his bed, that we may know that all his members were lame: for it was a little bed wherein they were wont to reſt at noone. Whereas Eneas was ſo readie to make trial of his members, hee thereby declared the obedience of his faith. For although hee perceiued the ſtrength which was giuen him, yet he was moſt of all moued with the efficacie of the words, to riſe.
35 And all thoſe. His meaning is that the myracle was publiſhed abroad, and was knowne throughout the whole citie. For when the ſcripture ſaith, All, it doth not comprehend eueryevery one howe many ſo euer it noteth: but it putteth All for the more part, or for many, or for the common ſort of men. Therefore the ſenſe is, that, whereas there was but a ſmall number of Godly men there, a great part of the people became members of the Church. And in this clauſe is expreſſed the fruite of the myracle, becauſe they embraced Chriſt and his Goſpel. Wherefore thoſe men corrupt myracles, whoſoeuer they be which looke onelyonly vponupon men, & do not turne their eies toward this end, that being inſtructed concerning the power and grace of Chriſt, they may ſticke only to him. Therefore that token of Chriſts diuine power which hee ſhewed, was the beginning of turning to him.
36 And there was a certaine diſciple at Ioppa, called Thabita, which if you interpret it, is called Dorcas. This woman was full of good works and almes which ſhe did.
37 And it happened in thoſe dayes, that ſhee was ſicke and died. And when they had waſhed her, they laid her in an vpper parlour.
38 And for as much as Lydda was neere to Ioppa, the diſciples who had hearde that Peter was there, ſent two men to him requesting him that he would come to them.
36 There followeth a more famous token of Chriſts power, by howe much it is more hard to reſtore life to a dead body, than to reſtore helth to a man that is ſicke. But Luke doth firſt commende the perſon of Tabita on whom the myracle was ſhewed, and that with a double title: to wit, that ſhee was Chriſts diſciple, and that ſhe approued her faith with good workes and almes. Hee hath oftentimes alreadie put this worde Diſciple for a Chriſtian man: and leaſt we ſhould thinke that that name was proper to men onelyonly, he attributeth the ſame to a woman. And this title teacheth vsus, that Chriſtianity cānot be without doctrin: & that that forme of learning is preſcribed, that the ſame Chriſt may be maſter to al. This is the chiefeſt praiſe, this is the beginning of holy life, this is the roote of all vertues, to hauehave learned of the ſonne of God, the way to liue, and the true life. The fruits of good works proceed afterward from faith. By good works, I meane the dueties of louelove, wherewith our neighbours are holpen: and Luke placeth the chiefe kinde in Almes. The commendation of liberalitie is great, becauſe as the holy Ghoſt doeth witneſſe, it containeth in it ſelfe the ſumme of a godly and perfect life. Now we ſee what titles Thabita hath. For religion toward God or faith goeth firſt, ſecondly that ſhe exerciſed her ſelfe in helping the brethren, and ſpecially in releeuing the pouertie of the poore. For by vsus it is come to paſſe, that all that helpe wherewith the poore and thoſe which are in myſery are holpen, is called Eleemoſyna. Thabita is rather a Syrian word than an Hebrew, which Luke did turne into Greek, that we might know that it was not like to the vertues of the holy women, and that ſhee was debaſed in ſuch a ſimple name. For Dorcas ſignifieth a goat: but the holines of her life did eaſily wipe away the blotte of a name not verie ſeemely.
37 It hapned that ſhe was ſicke. He ſaith in plaine words that ſhee was ſicke, that he may the more plainely expreſſe her death which followed. To the ſame end he ſaith that the corps was waſht, and laid in an vpper chamber. Therefore theſe circumſtances ſerue to make the myracle to be beleeued. Whereas they carry her not ſtreight way to the graue, but lay her in the vpper part of the houſe, that they may keep her there, we may thereby gather that they had ſome hope of recouering her life. It is likely that the rite of waſhing, whereof Luke maketh mention, was moſt auncient. And I doe not doubt but that it came from the holy fathers by cōtinual courſe of times, as if it had bin deliuered from hand to hand, that in death it ſelfe ſome viſible image of the reſurrection might comfort the minds of the godly, and lift them vp vntounto ſome good hope: to wit, ſeing the manifeſtation of eternall life was not ſo euident, yea ſeing that Chriſt the pledge and ſubſtance of eternal life, was not as yet reuealed, it was requiſite that both the obſcuritie of doctrine, and alſo the abſenſe of Chriſt ſhould be ſupplied by ſuch helpes. Therefore they waſhed the bodies of the deade, that they might once ſtand before the iudgement ſeat of God being cleane. Finally there was the ſame reaſon for waſhing the deade, which was for the liuing: the dayly waſhing put them in minde of this, that no man can pleaſe God, ſaue he who ſhould be purged from his filthynes. So in the rite of burying, God would hauehave ſome ſigne extant, whereby men might be admoniſhed, that they went polluted out of this life, by reaſon of that filthines which they had gathered in the world. Waſhing did no more help thoſe which were dead, than buriall, but it was vſed to teach the liuing. For becauſe death hath ſome ſhew of deſtruction, leaſt it ſhould extinguiſh the faith of the reſurrection, it was requiſite that contrary ſhewes ſhould bee ſet againſt it, that they might repreſent life in death. The Gentiles alſo tooke to thē ſelues this Ceremonie. For which cauſe Ennius ſaith, A good woman did waſh and anoynt Tarquinius his corps. But their imitation was but apiſh in this thing as in all other Ceremonies. And Chriſtians alſo hauehave taken to themſelues this example vnaduiſedly: as if the obſeruation of a figure vſed vnderunder the Lawe ought to continue alwayes. For at the beginning of the Goſpel, although the neceſſitie were aboliſhed, yet the vſe was lawfull, vntill ſuch time as it might growe out of vſe in tract of time. But the munkes do at this day no leſſe imitate Iudaiſme, then did the Gentiles in times paſt, without choiſe and iudgement. For they waſh corpſes that they may bury Chriſt in ſhadowes, which being buried with him in his graue, ought neuer to hauehave bene vſed any more.
38 The diſciples which had hearde. The waſhing of the corpes ſheweth that the diſciples knew not what would come to paſſe. For by this means they make the corps readie to be buried. Yet this is ſome token of hope, that they lay her in an vpper Chamber, and ſend to Peter. Furthermore they murmur not againſt God, neither do they crie out that it is an vnmeete thing: but they humblie craue Gods help: not that they wil make Thabita immortall, but their onelyonly deſire is to hauehave her life prolonged for a time, that ſhe may yet profit the Church.
39 And Peter aroſe and came with them, whom when he was come, they brought into the vpper chamber, and all the wydowes ſtoode about her weeping, and ſhewing the coates and garments, which Dorcas made, when ſhee was with them.
40 And when they were all put out, Peter kneeled downe and prayed: and turning himſelfe toward the coarſe, hee ſaide: Thabita ariſe. And ſhe opened her eies, and when ſhe ſaw Peter ſhe ſate vp.
41 And hee reached out his hande and lift her vp, and when hee had called the ſaints and wydowes, he restored her aliue.
42 That was noiſed through all Ioppa, and manie beleeued in the Lord.
43 And it happened that he ſtaied many dayes at Ioppa with a certaine man, named Simon a tanner.
39 And Peter aroſe. It is doubtfull whether the meſſangers declared to Peter the matter and cauſe why they fet him: yet it is more like to be true, that they requeſted him abſolutely, that he would come to work a myracle. But there ariſeth another queſtion, Whether hee knew Gods purpoſe or no. Firſt, if he ſhould miſtruſt the ſucceſſe, hee ſhoulde goe with them vnaduiſedly. I anſwere, Although he did not yet know, what the Lord would doe, yet can hee not be blamed for yeelding to the requeſt of the brethren. Alſo there were other reaſons why hee ſhoulde come: to wit, to mitigate their ſorrowe: to ſtrengthen them with godly exhortations, leaſt they ſhoulde faint, being diſcouraged with the death of one woman: to eſtabliſh the Church which was as yet tender and but as it were an infant. Laſtly this one thing ought to hauehave beene ſufficient for him, becauſe in refuſing he ſhuld hauehave ben thought proudly to deſpiſe his brethren, notwithſtanding we muſt know this alſo, that ſo often as the Lorde determined to worke ſome myracle by his Apoſtles, he did alwayes direct them by the ſecreat motion of the Spirit. I do not doubt but that although Peter were not yet certaine of the life of Thabita, yet did he vndoubtedly perceiue that God was his guide and conducter in that iorney: ſo that he addreſſed himſelfe to go not vnaduiſedly, though being vncertaine of the euent.
All the widowes. Luke expreſſeth in this place, the cauſes, for which Thabita was raiſed from death: to wit, becauſe God pittied the poore, and did at their deſire reſtore the woman to life. There were alſo other ends: for ſeing ſhe liueth two liues, thoſe vertues which Luke commended before, are adorned in her perſon: but the chiefe ende is, that the glorie of Chriſt may bee ſet forth. For God coulde hauehave kept her aliue longer, neither doth he chaunge his purpoſe, as being mooued with repentance, when he doth reſtore her to life againe, but becauſe many of the diſciples were weake and nouices, who had neede of confirmation, God declareth by the ſecond life of Thabita, that his Sonne is authour of life. Therefore, God did reſpect the poore and widowes in ſuch ſort, that by releeuing their pouertie hee eſtabliſhed in their mindes the faith of his Goſpel. For in this myracle hee gaue ample matter of profiting.
40 When they were all put forth. When as he taketh a time to pray, he ſeemeth as yet to doubt, what will be the ende. When he healed Aeneas he brake out into theſe wordes without making any ſtoppe, Aeneas, Ieſus Chriſt make thee whole. But as the operation of the Spirite is not alwaies alike and the ſame, it may be that though he knew the power of God, yet he went forward vntounto the myracle by degrees. Yet it ſeemeth to be an abſurde thing, that he putteth all the Saintes out of the chamber, for whom it had bene better to hauehave ſeene it with their eyes, but becauſe the Lorde had not as yet reuealed the time when, and the manner how he would ſhew forth his power, hee deſireth to bee alone, that he might the more fitly pray. Alſo it might be that he knew ſome other reaſon which moued him to doe this, which we know not. It is recorded in the ſacred hiſtory that Eliſeus did the ſame:2. King. 14.32. for hee being alone, and not ſo much as the mother of the child with him, doth ſtretch himſelfe thriſe vponupon the dead corps. For the Spirite of God hath his vehement motions, which if any man wil ſquare out according to the common vſe of men, or meaſure by the ſenſe of the fleſh, he ſhal do wickedly and vniuſtly. We muſt this think: when as Peter, as it were douting, ſeeketh a by place, he preuenteth ſuperſtition, leaſt any man ſhould aſcribe to his power the worke of God, whereof he was onelyonly a miniſter. For he which withdrew himſelfe from company, and did pray ſo inſtantly, did plainly confeſſe that the matter was not in his own hand. Therfore whē Peter waiteth to know what pleaſeth the Lord, he cōfeſſed that he alone was the author of the worke. Kneeling in time of praier is a token of humilitie, which hath a double profite: that all our members may be applied vntounto the worſhip of God: and that the externall exerciſe of the body may helpe the weakeneſſe of the mind. But we muſt take heede ſo often as we kneele downe, that the inwarde ſubmiſſion of the heart bee anſwerable to the ceremonie, that it be not vaine and falſe.
Turning toward the corps. This ſeemeth alſo to bee contrary to reaſon, that hee ſpeaketh vntounto a corps without feeling. But this ſpeaking vntounto the dead corps, was one point of the vehemency, whereunto the Spirit of God enforced Peter. And if any man deſire a reaſon, this forme of ſpeech doth more liuely expreſſe the power of God in raiſing the deade, than if it ſhould be ſaid in the thirde perſon, Let this body receiue life againe and liue. Therefore when as Ezechiel doeth ſhadowe the deliuerance of the people vnderunder a figure of the reſurrection: O deade bones (ſaith he) heare the word of the Lord. And Chriſt ſaith, The time ſhall come when the dead ſhall heare the voice of the ſonne of God.Ezec. 37.4. Iohn 5.28. For this was in deed the voice of Chriſt, which was vttered by the mouth of Peter, and gaue breath to the body of Thabita. The circūſtances following, ſerue to cōfirm the certainty of the myracle.
41 Luke repeateth againe in the end that ſhe was ſhewed openly to the diſciples. Whence we gather, that ſhe was raiſed againe, rather for other mens ſake, than for her owne. Brainſicke fellowes, who dreame that the ſoule of man is onelyonly a blaſt, which vaniſheth away vntill the day of the reſurrection, ſnatch at this place, to proue their doting withall. To what ende was it (ſay they) to call backe the ſoule of Thabita into the priſon of the body, where it ſhoulde ſuffer ſuch miſery if it were receiued into bleſſed reſt? As if it were not lawfull for God to hauehave reſpect of his glorie, as well in death as in life: and as if this were not the true felicitie of the godly to liue and die to him: yea as if Chriſt were not to vsus a vantage, as well by lyuing as dying, when wee dedicate our ſelues to him. Therefore there ſhall no inconuenience follow, if the Lord had greater reſpect to his owne glory,Phil. 1.21. than to Thabita: although as the commodity of the faithfull is alwayes annexed to the glory of God, this turned to her greater good, that ſhe reuiued, that ſhe might be a more excellent inſtrument of Gods goodnes and power.
42 And manie beleeued. Now appeare manifold fruits of the myracle. For God comforted the power, a godly matron was reſtored to the Church, in whoſe death it ſuffered great loſſe, and many are called vntounto the faith. For although Peter were a miniſter of ſo great power, yet he keepeth not the men in himſelfe: but doeth rather direct them vntounto Chriſt.
43 When as he ſaith that Peter dwelt with a tanner, we may hereby gather, of what manner men the Church of Ioppa did conſiſt. For if the chiefetaines of the Citie had beene conuerted to Chriſt, ſome one of them would hauehave lodged Peter. For it had bene too cruell a thing to ſuffer an Apoſtle of Chriſt to bee ſo deſpyſed. Therefore the Lorde did gather togither there as eueryevery where, a Church, of the common ſort of men, that he might throwe downe the pride of the fleſh: and alſo thereby appeareth Peter his curteſie, in that he vouchſafeth to lodge with a man of that calling. Although it ſeemeth that he was rather a merchant of ſome good eſtimation, than one of the baſeſt ſort of workemen, for Luke will ſay afterward, that ther were there ſome which miniſtred vntounto Peter: whereby it appeareth that he was well and honeſtly vſed.