Commentary on Acts, Part 2 · Chapter 26
CHAP. XXVI.
1 AND Agrippa ſaid vntounto Paul, Thou art permitted to anſwere for thy ſelfe. Then Paul ſtretched foorth his hand, and aunſwered for himſelfe.
2 I thinke my ſelfe happy, O king Agrippa, becauſe I ſhall anſwere this day before thee, of al the things wherof I am accuſed of the Iewes.
3 Seeing thou art moſt expert in all thoſe cuſtomes and queſtions which are among the Iewes. Wherfore I beſeech thee heare me patiently.
4 My life which I hauehave led from my youth, which was at the firſt in mine owne nation at Ieruſalem, know all the Iewes.
5 Who knew me before ſince the beginning, if they would teſtifie, that after the moſt ſtraight ſect of our religion I liued a Phariſee.
6 And now I ſtand ſubiect to iudgement for the hope of the promiſe which God made to our fathers.
7 Whereunto our twelue tribes ſeruing God inſtauntly day and night, hope to come for which hope, O king Agrippa, I am accuſed of the Iewes.
8 Why doth it ſeeme to you a thing incredible, if God raiſe the dead.
2 We hauehave declared to what end Paul was brought before that aſſembly: to wit, that Feſtus might write vntounto Ceſar as he ſhoulde bee counſailed by Agrippa and the reſt. Therefore he doth not vſe any plain or vſuall forme of defence, but doeth rather apply his ſpeech vntounto doctrine. Luke vſeth in deed a worde of excuſing: yet ſuch a one as is nothing inconuenient whenſoeuer there is any account giuen of doctrine. Furthermore, becauſe Paul knew well that Feſtus did ſet light by al that which ſhould be taken out of the law and prophets, he turneth himſelfe vntounto the king, who he hoped would be more attentiue, ſeeing he was no ſtranger to the Iewiſh religion. And becauſe hee had hitherto ſpoken to deaf men. He reioyceth now that he hath gotten a man who for his skil and experience can iudge aright. But as hee commendeth the skill and knowledge, which is in Agrippa, becauſe he is a lawfull iudge in thoſe matters whereof he is to ſpeake: ſo he deſireth him on the other ſide to heare him patiently. For other wiſe contempt and loathſomneſſe ſhuld hauehave been leſſe excuſeable in him. Hee calleth thoſe points of doctrine which were handeled among the Scribes, queſtions: who were wont to diſcuſſe religion more ſubtilly. By the word cuſtomes he meaneth thoſe rites which were common to the whole nation. Therefore the ſumme is this, that king Agrippa was not ignorant either in doctrin, either in the ceremonies of the law. That which he bringeth in or concludeth, wherefore I pray thee heare me patiently, (as I ſaide euen nowe) doeth ſignifie that the more expert a man is in the Scripture, the more attentiue muſt hee bee, when the queſtion is about religion. For that which we vnderſtand doth not trouble vsus ſo much. And it is meete that we be ſo careful for the worſhip of god, that it doe not grieue vsus to hear thoſe things which belong to the defining therof: and chieflie when we hauehave learned the principles: ſo that we may readily iudge, if we liſt, to take heed.
4 My life which I hauehave led. Hee doeth not as yet enter into the ſtate of the cauſe: but becauſe hee was wrongfully accuſed and burdened with many crimes, leaſte kyng Agrippa ſhoulde enuie the cauſe through hatred of the perſon, hee doeth firſt auouch his innocencie. For we know that when a ſiniſter ſuſpitiō hath once poſſeſſed the minds of men, all their ſenſes are ſo ſhut vppe, that they can admit nothing. Therefore Paul doeth firſt driue away the clowdes of an euill opinion, which were gathered of falſe reports, that he may be heard of pure and well purged eares. By this we ſee that Paul was enforced by the neceſſitie of the cauſe, to commend his life which he had lead before. But he ſtandeth not long vppon that point: but paſſeth ouer ſtraightway vntounto the reſurrection of the dead, when he ſaith, that he is a Phariſee. And I think that that is called the moſt ſtraight ſect, not in reſpect of holines of life, but becauſe there was in it more naturall ſinceritie of doctrine, and greater learning. For they did boaſt that they knew the ſecret meaning of the ſcripture. And ſurely foraſmuch as the Sadduces did vaunt that they did ſticke to the letter, they fell into filthie and groſſe ignorance, after they had darkened the light of the ſcripture. The Eſſenes contenting themſelues with an auſtere and ſtraight kinde of life, dyd not greatly care for doctrine. Neither doth that any whit hinder, becauſe Chriſt inueigheth principally againſt the Phariſees, as being the worſt corrupters of the ſcripture.Mat. 23.13. For ſeeing they did chalenge to them ſelues authoritie to interprete the ſcripture according to the hidden & ſecrete meaning: hence came that boldneſſe to change and innouate, wherewith the Lord is diſpleaſed. But Paul doeth not touch thoſe inuentions, which they had raſhly inuented, and which they vrged with tyrannous rigour. For it was his purpoſe to ſpeake only of the reſurrection of the dead. For thogh they had corrupted the law in many points: yet it was meete, that the authoritie of that ſect ſhould be of more eſtimation in defending the ſound and true faith, then of the other which were departed farther from naturall puritie: Moreouer Paul ſpeaketh only of the common iudgement, which did reſpect the colour of more ſubtile knowledge.
6 For the hope of the promiſe. Hee doth now diſcend into the cauſe, to wit, that he laboureth for the principall point of faith. And though hee ſeeme to hauehave ſpoken generally of the reſurrection, yet we may gather out of the text, that he beginneth with a farther point: and that he did comprehend thoſe circumſtances, which did properly appertain vntounto the faith of the goſpel. He cōplaineth that the Iewes did accuſe him, becauſe hee maintained the hope of the promiſe made to the fathers. Therefore this was the beginning and alſo the iſſue of the matter, that the couenant which God had made with the fathers, is referred vntounto eternall ſaluation. Wherefore this was the ſumme of the diſputation, that the Iewiſh religion was nothing worth, vnleſſe they tooke heed to the heauens, and did alſo lift vp their eies vntounto Chriſte the authour of the new life. They did boaſt that they were choſen from among all people of the worlde. But their adoption did profite them nothing, vnleſſe they did truſt to the promiſed Mediatour, and looke vntounto the inheritance of the kingdom of god. Therfore we muſt conceiue much more then Luke doth plainely expreſſe. And ſurely his narration tendeth to no other end, ſaue only that we may know of what thinges Paul intreated. But what this was, and in what words he vttered it, wee cannot tell, Neuertheles it behoueth vsus to gather out of a brief ſumme thoſe things which appertaine vntounto this diſputation: which was freely handeled before Agrippa, when Paul had free libertie graunted to him to plead his owne cauſe.
7 Whereunto our twelue tribes. Paul complaineth before Agrippa, that the ſtate of the churche is come to that paſſe that the Prieſtes ſet themſelues againſt the common hope of all the faithfull: as if he ſhould ſay, to what ende doe thoſe of our nation, who worſhippe God carefullie, and ſpend both dayes and nights in the dueties of godlineſſe, ſigh in their prayers, ſaue onelyonly that they may at length come vntounto eternall life? But the ſame is the marke whereat I aime in all my doctrine: becauſe when the grace of redemption is ſet before men, the gate of the kingdome of heauen is ſet open therewithall. And when I preach the authour of ſaluation raiſed vp from the dead, I offer the firſt frutes of immortalitie in his perſon. So that the former confirmation of his doctrine was taken out of the worde of God, when hee cited the promiſe made to the fathers. Now in the ſecond place he addeth the conſent of the church. And this is the beſt way to maintaine and auouch the opinions of faith, that the authoritie of God go formoſt: and that then the conſent of the church come next. Though we ought therewithall wiſely to make choyſe of the true church: as Paul doeth teache vsus in this place by his owne example: for though hee knewe that the Prieſtes did pretend the viſure of the church againſt him: yet hee doeth boldly affirme that the ſincere worſhippers of God are on his ſide, and he is content with their defence. For when hee meaneth the twelue tribes hee doeth not ſpeake generally of al thoſe which came of Iacob according to the fleſhe: but hee meaneth thoſe onelyonly, which did retaine the true ſtudie of godlineſſe. For it had been an vnmeet thing to commend the nation generally for the feare of GOD, which was onelie in a few.
The Papiſts deale very diſorderedly in both: who by the voyces and conſents of men, oppreſſe the woorde of God, and giuegive alſo the name and tytle of the catholike church, to a filthie rabblement of vnlearned and impure men, without any colour or ſhame: but if wee will prooue that we thinke as the true church thinketh, wee muſt beginne with the Prophetes and Apoſtles: then thoſe muſt bee gathered vntounto them whoſe godlineſſe is knowen and manifeſt. If the Pope and his Cleargie be not on our ſide, wee neede not greatly to care. And the true affection of true religion is proued by continuance & vehemencie: which was of ſingular force at that time, principally when the Iewes were in greateſt miſerie.
8 Why ſhoulde. I doe not doubt but that he proued that both by reaſon and alſo by teſtimonies of ſcripture, which hee taught concerning the reſurrection and the heauenly life. But for good cauſes doth hee callbacke thoſe vntounto whom hee ſpeaketh, vntounto the power of God, leaſt they iudge thereof according to their owne weake capacitie. For nothing can more hardly ſinke into mens braines, then that mens bodies ſhall bee reſtored when as they bee once conſumed. Therefore ſeeing it is a miſterie farre ſurpaſſing mans wit, let the faithfull remember howe farre the infinit power of God doth reach, and not what they themſelues comprehend:Phil. 3.21. as the ſame Paul teacheth in the third chapter to the Philippians. For when hee hath ſaid that our vile bodies ſhal bee made like to the glorious bodye of Chriſte, hee addeth immediatly, according to the mightie working whereby hee is able to ſubdue all thinges to him ſelfe. But men are for the moſt part iniurious to God, who wil not hauehave his arme reach any farther, then their vnderſtanding and reaſon can reache: ſo that ſo much as in them lieth they would deſire to reſtraine the greatneſſe of his workes (which ſurpaſſeth heauen and earth) vntounto their ſtraites. But on the otherſide Paul commaundeth vsus to conſider what God is able to do, that being lifted vppe aboue the world, we may learne to conceiue the faith of the reſurection not according to the weake capacitie of our minde, but according to his omnipotencie.
9 And I verily thought that I ought to doe many thinges againſt the name of Ieſus of Nazareth.
10 Which thing I alſo did at Ieruſalem, and I ſhut vppe many of the Saints in priſon, hauing receiued power from the high prieſtes: and when they were put to death I gaue ſentence.
11 And puniſhing them oftentimes throughout all Synagogues I enforced thē to blaſpheme: and being yet more mad vppon them, I did perſecute them euen into ſtrange cities.
12 And as I went to Damaſcus for this intent with authoritie and commiſſion of the high prieſtes:
13 At midday, O king, I ſaw in the way a light from heauen, paſſing the b…ightneſſe of the Sunne, ſhine rounde about mee, and thoſe which iourneied wyth mee.
14 And when we were all falne to the earth, I heard a voice ſpeaking vntounto mee and ſaying in the Hebrew tongue, Saul, Saul, why perſecuteſt thou mee? It is hard for thee to kick againſt prickes.
15 And I ſaid: who art thou Lord? But he ſaid vntounto me, I am Ieſus whom thou perſecuteſt.
16 But riſe and ſtand vp vponupon thy feete, for to this ende did I appeare vntounto thee, that I may make thee a miniſter and witneſſe both of thoſe thinges which thou haſt ſeene, and alſo of thoſe thinges wherein I will appeare vntounto thee.
17 Deliuering thee from the people, and from the Gentiles, vntounto whom nowe I ſend thee.
18 That thou mayeſt open their eyes, that they may bee conuerted from darkeneſſe to light, and from the power of Satan vntounto God, that they may receiue forgiueneſſe of ſinnes, and an inheritance among thoſe who are ſanctified, by the faith which is in me.
9 And I truly, If Paul had not ſpoken more thinges then thoſe which Luke hath hitherto recited, his ſpeech had not hanged well together. Whence we proue that which was ſaid before, that after that he had ſpoken of the couenant of God, hee intreated of the grace and office of Chriſte, as the matter required. And hee repeateth the hiſtorie of his conuerſion for this cauſe, not only that he may remoue from him ſelfe all ſuſpition of lightneſſe: but that hee may teſtifie that God had called him, and that he was euen enforced by a commaundement comming from heauen. For ſeeing that he was, contrary to his expectation, ſodainly made a ſheepe of a woolfe, ſuch a violent change is of no ſmall importance to purchaſe credite to his doctrine.
Therfore he amplifieth that his heat and vehement deſire which he had to puniſhe the members of Chriſte, and alſo that ſtubbornneſſe whereunto he was wholy giuen ouer. If hee had beene nouſled vppe in the faith of Chriſte from his youth, or if hee had been taught by ſome man, hee ſhould hauehave imbraced it willingly and without reſiſtaunce, hee himſelfe ſhoulde hauehave been ſure of his calling, but it ſhoulde not hauehave been ſo well knowen to others. But now ſeeing that beeing inflamed with obſtinate and immoderate furie, beeing moued with no occaſion, neither perſuaded by mortall man, hee chaungeth his mynde; it appeareth that hee was tamed and brought vnderunder by the hande of God.
Therefore this contrarietie is of great waight, in that hee ſaieth that hee was ſo puffed vp with pride that he thought hee ſhould get the victorie of Chriſt: whereby hee teacheth that he was nothing leſſe, then made a diſciple of Chriſte through his own induſtry. The name of Ieſus of Nazareth is taken in this place for the whole profeſſion of the Goſpel, which Paul ſought to extinguiſh, by making war ignorantly againſt God, as we may ſee.
10 Which thing I did. Hee prooueth by his very factes with what force of zeale hee was carryed away to ſtriue againſt Chriſt, vntill greater force did pull him backe, and made him goe the quite contrary way. Furthermore his aduerſaries were witneſſes of this his vehemencie: ſo that it was moſt certaine that he was ſodainly chaunged: and vndoubtedlie the prieſtes would neuer hauehave put him in any ſuch office, vnleſſe he had behaued himſelfe couragiouſly in exerciſing crueltie: and it was meete that hee ſhoulde bee very couragious who ſhoulde ſatifie their furie. This is alſo to be noted, that Paul was not aſhamed to confeſſe how ſore he had offended againſt God, ſo that that might turne to the glory of Chriſte. It was to him vndoubtedly reprochfull, to hauehave beene carried away with blinde zeal, ſo that hee enforced thoſe to blaſpheme which did deſire to ſerue God: to hauehave troubled the good and ſimple diuerſly: to hauehave giuen ſentence of the ſhedding of innocent blood: finallie to hauehave lifted vp his hornes euen vntounto heauen, vntill hee was throwen downe. But he doth not ſpare his own eſtimation, but doth willinglie vtter his owne ſhame, that the mercy of God may the more plainely appeare thereby.
Wherefore there could no ſiniſter ſuſpition reſt in his ſpeech, ſeeing that (without hauing any reſpect of himſelfe) he ſaith, that he did vtterly offend in thoſe thinges whereby he gate the prayſe of all the people. Therefore hee condemneth his verie zeale of madneſſe, which others did honour. Whereby it appeareth how filthie the ambition of thoſe men is, who are aſhamed ſimply to confeſſe if they hauehave offended thorow ignorance or error. For although they doe not altogether excuſe the ſame, yet they goe about to leſſen or paint theſe thinges, for which they ought humbly with ſorrow and teares to craue pardon. But thogh Paul might hauehave retained the ſame of a couragious man, yet hee confeſſeth that he was a mad man. For the participle which Luke vſeth importeth thus muche, that he compelled many to blaſpheme. By this wee know that there was great corruption euen in the very firſt fruites of beleeuers, ſeeing that hauing firſt profeſſed themſelues to bee diſciples of Chriſte, and being afterwarde diſcouraged with feare or ſtripes, they did not onelye denie him, but alſo ſpake euill of his bleſſed name. Though the very deniall it ſelfe containeth an horrible blaſphemie.
13 At midday, O king. The narration tendeth to this end, that king Agrippa may vnderſtand that it was no vaine viſure or ghoſt, neyther was it any ſuch traunce as brought him into ſome madneſſe, ſo that hee was deſtitute of iudgement. For though he fell to the earth for fear, yet he heareth a plaine voice: he asketh who it was that ſpake: hee vnderſtandeth the anſwere which was made: which are ſignes that he was not beſide himſelfe. Hereupon it followeth that hee did not raſhly chaunge his minde, but did godlily and holily obey the heauenly oracle: leaſt he ſhould of ſet purpoſe proceed to ſtriue againſt God.
16 But riſe. Chriſt did throw downe Paul that hee might humble him: now he lifteth him vp, and biddeth him be of good courage. And euen we are dayly thrown down by his voice to this end, that we may be taught to be modeſt: but looke whom he throweth downe, he doth raiſe the ſame againe gently. And this is no ſmall conſolation, when Chriſte ſaith that he appeared to him not as a reuenger to plague him for his madneſſe, for thoſe ſtripes which he had vniuſtly and cruelly giuen, for his blooddie ſentences, or for that trouble wherewith hee had troubled the Saints, for his wicked reſiſting of the Goſpell: but as a mercifull Lorde, intending to vſe his induſtrie, and to call hym to an honourable miniſtrie. For hee made him a witneſſe of thoſe thinges which he ſawe and which he ſhould afterwarde ſee. This viſion was worthie to bee recorded, by whiche hee learned that Chriſte reigneth in heauen, that he might no longer proudly contemne him: but acknowledge that he is the ſonne of God, and the promiſed redeemer, he had other reuelations afterward,2. Cor. 12.1. as he ſaith in the ſecond Epiſtle to the Corinthians, and twelft chapter.
17 Deliuering thee, Hee is armed in this place againſt all feare, which was prepared for him: and alſo hee is prepared to beare the croſſe: Notwithſtanding ſeeing hee addeth immediately that Paule ſhoulde come to lighten the blinde, to reconcile thoſe to God which were eſtranged from him, and to reſtore ſaluation to thoſe which were loſt: it is a maruell why he doth not alſo promiſe, that they ſhall on the otherſide receiue him ioyfully, who ſhall by meanes of him receiue ſuch and ſo great benefites. But the vnthankfulneſſe of the worlde is noted out vntounto vsus in this place: becauſe the miniſters of eternall ſaluation are farre otherwiſe rewarded: as frantike men doe raile vppon their phiſitions. And Paul is admoniſhed that whither ſoeuer he ſhall come, a great part of thoſe to whom he ſhall ſtudie to do good, ſhall hate him, & ſeek his ouerthrow. And he ſaith plainely that hee is appointed to bee a witneſſe both to Iewes & Gentiles, leaſt that turne to his reproch, becauſe he made the Goſpell common to both alike. For the Iewes had conceiued ſuche deadlie hatred againſt him for this cauſe, becauſe it greeued them that the Gentiles ſhould bee made their fellowes. And though they made a ſhew that this did proceed of zeale, becauſe they woulde not hauehave the couenant which God made with the poſteritie of Abrahā profaned, by beeing tranſlated vntounto ſtraungers: yet meere ambition did pricke them forward, becauſe they alone would bee excellent, all other being vnderlings. But in the perſon of one man, all godlie teachers are encouraged to do their dutie, that they be not hindred or kept back with the malice of men from offering the grace of God vntounto miſerable men though they be vnworthie.
18 That thou maieſt open their eyes. Paul in taking to himſelfe that which is proper to God, doeth ſeeme to exalt himſelfe too high. For we knowe that it is the holy Ghoſt alone which doth lighten the eyes. We know that Chriſt is the only redeemer which doth deliuer vsus from the tyrannie of Satan. We know that it is God alone who hauing put away our ſinnes, doth adopt vsus vntounto the inheritance of the Saints. But this is a cōmon thing, that God doth tranſlate vntounto his miniſters that honor which is due to himſelfe alone, not that hee may take any thing from himſelfe, but that hee may commend that mightie working of his ſpirite which he doth ſhew foorth in them. For he doth not ſend them to worke, that they may bee dead inſtruments, or as it were ſtage players: but that hee may worke mightily by their hande. But it dependeth vppon the ſecrete power of his Spirite that their preaching is effectuall, who worketh all thinges in all men, and which onelie gyueth the encreaſe.
Therefore teachers are ſent, not to vtter their wordes in vaine in the ayre, or to beate the eares only with a vaine ſounde, but to bring liuely light to the blinde, to faſhion again mens hearts vntounto the righteouſneſſe of God, and to ratifie the grace of ſaluation whiche is gotten by the death of Chriſte. But they doe none of all theſe, ſaue onelie in as much as God worketh by them, that their labour may not bee in vaine, that all the prayſe may bee his, as the effect commeth from him.
And therefore we muſt note, that ſo often as the ſcripture doeth extoll the externall miniſterie ſo honourably, we muſt not ſeparate it from the Spirite, which quickneth the ſame euen as the ſoule doth the body. For it teacheth in other places how little mans induſtrie can doe of it ſelfe. For they muſt plant and water: but it is God alone which giueth the encreaſe. But becauſe many are hindered by their owne ignorance & malice, that they cannot reap ſuch frute of the Goſpel as they ought, wee muſt note this deſcription, which ſetteth before our eyes briefly & plentifully, that incomparable treaſure. Therfore this is the drift of the Goſpel that beeing deliuered from blindneſſe of minde, wee may bee made partakers of the heauenly light: that beeing deliuered from the thraldome of Satan, we may be turned to God: that hauing free forgiueneſſe of ſinnes, wee may be made partakers of the inheritaunce among the Saints. Thoſe which will rightly profite in the Goſpel muſte direct al their ſenſes to this end: for what good ſhal the continuall preaching thereof doe vsus, if we know not the true vſe therof? Alſo the way and meanes to attaine to ſaluation is deſcribed to vsus, All men boaſt that they be deſirous of ſaluation: but few conſider how God will ſaue them.
Therfore this place wherin the means is pretily cōprehended, is as it were a key to open the gate of heauen. Furthermore wee muſt knowe, that all mankinde is naturally depriued of thoſe good thinges, whiche Chriſt ſaith we hauehave by beleeuing his Goſpell. So that it followeth that al are blind, becauſe they be lightned by faith, that al are the bōdſlaues of Satā, bicauſe they are ſet free by faith frō his tyrānie: that all mē are the enemies of God and ſubiect to eternall death, becauſe they receiue remiſſion of ſinnes by faith. So that nothing is more miſerable then we if we be without Chriſt and without his faith. Whereby it appeareth how little, yea that nothing is left for the free will of mens merites. As touching eueryevery part, this lightening is referred vntounto the knowledge of God, becauſe all our quickneſſe of ſight is meere vanitie and thicke darkeneſſe, vntill hee appeare vntounto vsus by his truth. That reacheth farther which followeth afterwarde: To bee turned from darkneſſe to light. For that is when wee are renewed in the ſpirite of oure minde.
Therefore in my iudgement this member and that which followeth expreſſe both one thing: to bee turned from the power of Satan vntounto God. For that renewing which Paul declareth more largely in the ſecond chapter to the Epheſians, is expreſſed in diuers formes of ſpeech. Remiſſion of ſins followeth next,Ephe. 2.10. & 4.23. wherby God doth freely reconcile vsus to himſelfe, ſo that we need not doubt but that god wil be fauourable & mercifull to vsus. At length the furniſhing and filling of all thinges is put in the laſt place: to wit, the inheritance of eternall life. Some doe reade it falſly in one text, Among thoſe who are ſanctified by faith: becauſe this woord is extended vntounto the whole period. Therefore the meaning thereof is, that by faith wee come vntounto the poſſeſſion of all thoſe good thinges which are offered by the goſpell. And faith is properlye directed vntounto Chriſt: becauſe all the parts of our ſaluation are included in him. Neither doth the Goſpel commaund vsus to ſeeke the ſame any where els ſaue only in him.
19 Whereuppon, O king Agrippa, I was not diſobedient to the heauenly viſion.
20 But I preached firſt to thoſe which are at Damaſcus, and at Ieruſalem, and through eueryevery region of Iudea: and then to the Gentiles, that they ſhoulde repent, and bee turned vntounto God, doing woorkes which become thoſe whiche repent,
21 For this cauſe the Iewes hauing caught mee in the temple, went about to kil mee.
22 Therefore ſeeing I hauehave obtained helpe of God, I ſtande vntill this preſent day, teſtifying both to ſmall and great, ſaying none other things thē thoſe which the prophets and Moſes ſaid ſhould come to paſſe.
23 Whether Chriſt ſhould ſuffer, whether he ſhould be the firſt that ſhould riſe from the dead, to ſhew light to the people and to the Gentiles.
19 Hee declareth now briefly to what ende he rehearſed the hiſtorie of his conuerſion: to wit, that Agrippa & the reſt might vnderſtand, that hee had God for his authour of all thoſe thinges which the Iewes condemned of Sacrilege and apoſtacie. Hee ſpeaketh to Agrippa by name, becauſe he knew that Feſtus and the Romanes knew not what an heauenly viſion meant. Now it appeareth that there is nothing in the very ſumme of his doctrine which diſſenteth from the law and the prophetes. Whereby the oracle doth winne greater credite, whereby Paul was commanded to teach nothing but that which was agreeable to the ſcripture. Conuerſion or turning vntounto God is ioyned with repentance not as ſome peculiar thing: but that we may know what it is to repent. Like as alſo on the contrary the corruption of men and their frowardeneſſe is nothing els but an eſtranging frō God. And becauſe repentance is an inward thing and placed in the affection of the heart, Paul requireth in the ſecond place, ſuch works as may make the ſame knowen: according to that exhortation of Iohn the baptiſt:Mat. 3.8. Bring foorth fruites meete for repentance. Now foraſmuch as the goſpell calleth all thoſe which are Chriſtes vntounto repentance, it followeth that all men are naturally corrupt, and that they hauehave neede to bee chaunged. In like ſort this place teacheth that theſe men do vnskilfully peruert the goſpell, which ſeparate the grace of Chriſt from repentance.
21 They went about to kill mee. Hee complaineth in this place of the iniquitie of his aduerſaries, that it may thereby appeare that their cauſe and conſcience were both euill. For if Paul had offended they might hauehave gone to lawe with hym: and euen there ſhoulde they hauehave ſtande in better ſtate, ſeeing they did farre paſſe him both in fauour and authoritie. Therefore their madneſſe doeth teſtifie that they are deſtitute of reaſon. Whereas Paule ſaieth that hee was ſaued by the helpe of God, it maketh for the confirmation of his doctrine. For how is it that he reacheth out his hand to help him, ſaue onelyonly becauſe he acknowledgeth his miniſter, and becauſe hee will defende the cauſe which hee alloweth? Moreouer, this ought to hauehave encouraged him to goe forwarde ſo much the more boldly in his office, in that hee was thus holpen by God. For it had been a point of an vnthankfull man to withdraw himſelfe frō him which had holpen him. By which example we be taught that ſo often as we be deliuered from danger, the Lord doeth not therefore prolong our dayes, that wee may afterwarde liue idlie: but that we may doe our dutie cheerefully, and bee readie to die eueryevery houre to his glory, who hath reſerued vsus to himſelfe. And yet Paul did not forget howe muche hee was indebted to the chiefe captaine, but in this place hee commendeth the helpe of God, that hee may ſhewe that it became him to ſpende all the reſt of his courſe in his ſeruice, by whome hee was deliuered: though that came to paſſe, and were doone through the induſtrye and by the hande of man.
Teſtifying both to ſmall and great. Wee hauehave ſaide els where that it is more to teſtifie than to teach: as if there were ſome ſolemne conteſtation made betweene God and men, that the Goſpel may hauehave his maieſtie. And he ſaieth that hee is a witneſſe both to great and ſmall, that king Agrippa may perceiue that this doth appertaine euen to him: and that when the Goſpell is offered euen to eueryevery ſimple man, that doeth no whit hinder but that it may aſcend euen vntounto the throne of Princes. For Chriſt doth gather al mē into his boſom with one & the ſame imbracing, that thoſe who lay before in the doung hill, and are now extolled vntounto ſo great honour, may reioyce in his free goodneſſe, and that thoſe who are placed in high degree of honour, may willingly humble themſelues, and not grudge to hauehave ſome of the baſe and contemptible multitude for their brethren, that they may bee made the children of God. So in the firſt chapter to the Romanes, Hee ſaith that he is indebted both to the fooles and to the wiſe, leaſt the Romanes ſhould bee kept backe with the confidence which they might repoſe in their wiſedome, from ſubmitting themſelues to his doctrine. By this let vsus learne that it is not in the teachers wil to make choyſe of his hearers, and that they doe no leſſe doe iniurie to God then defraude men of their right, whoſoeuer they be which reſtraine their labour vntounto great men, whom God doth ioyne with thoſe which are ſmall. It were too cold to reſtrain this vntounto ages. Wherefore I doe not doubt but that Paule taketh away the exception which vſeth to bee between the noble and vnnoble, becauſe he was neither afraide of the dignitie of the one, neither did he loath the baſeneſſe of the other, but did ſhew himſelf a faithfull teacher to both alike.
Saying no other thing. Firſt, this is woorth the noting, that Paul to the ende hee may bring in fit and ſubſtantiall witneſſes of his doctrine, doeth not take the ſame from among men, but hee citeth Moſes and the Prophetes, to whome the Lorde had gtaunted vndoubted authoritie. And ſurely this is one principle to bee obſerued, when we wil teach ſoundly, to vtter nothing but that which did proceed out of the mouth of God. Secondly this is worth the noting, that theſe were the principall pointes of the diſputation, which Luke doeth nowe touch: that This was the proper office of Chriſt, by his death to make ſatisfaction for the ſinnes of the worlde, by his reſurrection to purchaſe righteouſneſſe and life for men: and that the fruite of his death and reſurrection is common both to Iewes and Gentiles. But foraſmuch as there is no manifeſt, and (as they ſay) literall teſtimonie extant in the Lawe concerning the death and reſurrection of Chriſt: vndoubtedly they had ſome doctrin deliuered by hand from the Fathers, out of which they did learne to referre all figures vntounto Chriſt. And as the Prophets, which did prophecie more plainly of Chriſt, had their doctrin from that fountaine, ſo they made the men of their time beleeue, that they deliuered vntounto them no new thing, or which did diſſent from Moſes. And now Paul did either not finiſh his apologie, or elſe he gathered more euident teſtimonies of all thoſe things, wherein he profeſſed Moſes and the Prophets to be his authours.
The first of thoſe which. There were ſome other whoſe reſurrection went before Chriſts in time: namely if we admit that the ſaints of whom the Euangeliſts ſpeake, did come out of their graues before Chriſt:Mat. 27.57 Gen. 5.24. 2. King. 2.11 1. Cor. 15.23. which may likwiſe be ſaid of the taking vp of Enoch & Elias. But he calleth him in this place the Firſt, as in another place the firſt fruits of thoſe which riſe again. Therefore this word doth rather note out the cauſe, than the order of time: becauſe whē Chriſt did riſe again, he became the conqueror of death & Lord of life, that he might reigne for euer, & make thoſe who are his, partakers of bleſſed immortalitie. VnderUnder this word light, he comprehendeth whatſoeuer doeth pertaine vntounto perfite felicitie, as by darkneſſe is meant death and all manner of miſerie. And I do not doubt but that Paul alluded vntounto the ſayings of the Prophetes,Eſai. 9.2. Ibid. 60.2. The people which walked in darkneſſe ſawe great light. And againe, Behold darkeneſſe ſhall couer the earth, and a myſt the people: but the Lord ſhall be ſeene vponupon thee. Againe, Behold thoſe which are in darkneſſe ſhall ſee light. Againe, I hauehave made thee a light of the Gentiles.Ibid. 42.16 & 6. & 49.6. And it appeareth by many oracles that the light of life ſhould come out of Iudea and ſhould be ſpread abroad among the Gentiles.
24 And as Paul anſwered for himſelfe, Festus ſaith with a lowd voice, Paule thou art beſide thy ſelfe, much learning doth make thee madde.
25 And Paul ſaid I am not mad, most noble Festus, but ſpeake forth the words of truth and ſobrietie.
26 For the king knoweth of theſe things, before whom I alſo ſpeake freely. For I thinke that none of theſe thinges are hidden from him: for this was not done in a corner.
27 King Agrippa beleeuest thou the Prophetes? I know that thou beleeueſt.
28 And Agrippa ſaid vntounto Paul, Thou briefely perſwadeſt me to become a Chriſtian.
29 And Paul ſaith, would to God that not onelyonly thou, but alſo all which heare mee this day were both almost, and altogither ſuch as I am, except theſe bonds.
30 And when he had thus ſpoken the king aroſe, and the Gouernour, and Bernice, and thoſe which ſate with them.
31 And when they were gone apart, they talked togither betweene themſelues, ſaying, This man doth nothing worthie of death or bonds.
32 Then Agrippa ſaid to Festus, This man might hauehave bin looſed, if hee had not appealed vntounto Ceſar.
24 Festus ſaid with a lowd voice. This outcrie which Feſtus doth make, doth ſhewe how much the truth of God preuaileth with the reprobate: to wit, though it bee neuer ſo plaine and euident, yet is it troden vnderunder foote by their pride. For though thoſe things which Paul had alleaged out of the Lawe and Prophetes, had nothing in them which was any thing like to madneſſe, but were grounded in good reaſon, yet he doth attribute the ſame to madneſſe: not becauſe hee ſeeth any abſurditie, but becauſe hee refuſeth thoſe thinges which hee doeth not vnderſtande. Nothing was more fooliſh or more vnſauourie than the ſuperſtitions of the Gentiles, ſo that their high Prieſtes were for good cauſes aſhamed to vtter their myſteries, whoſe follie was more than ridiculous.
Feſtus doeth graunt that there was learning packed in Paules ſpeech, neuertheleſſe becauſe the Goſpell is hidden from the vnbeleeuers,2. Cor. 4.3. whoſe mindes Sathan hath blinded, hee thinketh that hee is a brainſicke fellowe which handleth matters intricarlie. So that though hee cannot mocke and openly contemne him, yet hee is ſo farre from being mooued or inwardly touched, that hee counteth him a man which is frenſie, and of madde curioſitie. And this is the cauſe that he cannot away to marke what hee ſaieth, leaſt hee make him madde alſo. As manie at this day flie from the worde of God, leaſt they drowne themſelues in a Labarinth: and they thinke that we be madde, becauſe wee mooue queſtions concerning hidden matters, and ſo become troubleſome both to our ſelues and alſo to others. Wherefore being admoniſhed by this example, let vsus begge of God, that hee will ſhewe vsus the light of his doctrine, and that he will therewithall giuegive vsus a taſte thereof, leaſt through obſcuritie and hardneſſe it become vnſauourie, and at length proude loathſomneſſe breake out into blaſphemie.
25 I am not madde. Paul is not angrie neither doeth hee ſharpely reprehende Feſtus for his blaſphemous ſpeech: yea hee ſpeaketh vntounto him with great ſubmiſſion. For it was no place for reprehenſion, and it became him to pardon the ignorance of the man, ſeing hee did not ſet himſelfe face to face againſt God. Alſo he had reſpect vntounto his perſon. For though hee were vnworthie of honour, yet was hee in authoritie. And yet for all that hee doeth not therefore giuegive place to his blaſphemie, but hee defendeth the glorie of the word of God. Whereby wee doe alſo ſee, that not caring for himſelfe, hee did onelie take thought for his doctrine. For he doeth not vaunt of his wit, hee doeth not labour in defenſe of his wiſedome: but hee is content with this defenſe alone, that hee teacheth nothing but that which is true and ſober.
Furthermore the truth is ſet againſt all manner fallacies and fraud: ſobrietie againſt all manner friuolous ſpeculations, and thornie ſubtilties, which are onelyonly ſeeds of contention. Paul doeth in deede refute Feſtus his errour: yet wee may gather by this which is the beſt manner of teaching, to wit, that which is not onelyonly cleane from all fallicies and deceit, but alſo doth not make the mindes of men drunken with vaine queſtions, and doth not nouriſh fooliſh curioſitie, nor an intemperate deſire to know more than is meete: but is moderate and good for ſound edification.
26 For the King knoweth of theſe th…nges. Hee turneth himſelfe vntounto Agrippa in whom there was more hope. And firſt hee ſaieth that hee knewe the hyſtorie of the thinges: but hee calleth him ſtreightway backe to the Lawe and the Prophetes. For it was to ſmall end for him to knowe the thing which was done, vnleſſe hee did knowe that thoſe thinges which had beene ſpoken before of Chriſt, were fulfilled in the perſon of Ieſus which was crucified. And whereas Paule doeth not doubt of Agrippa his faith, hee doeth it not ſo much to praiſe him, as that hee may put the Scripture out of all queſtion, leaſt hee be enforced to ſtande vppon the verie principles. Therefore his meaning is that the Scripture is of ſufficient credite of it ſelfe, ſo that it is not lawfull for a man that is a Iewe to diminiſh any iot of the authoritie thereof. And yet Paule doeth not flatter him: for though hee did not reuerence the Scripture as became a godly man: yet he had this rudiment from his childhoode, that hee was perſwaded that nothing is contained therein beſides the Oracles of God. As the common ſort of men, though they do not greatly care for the word of God: yet they acknowledge and confeſſe generally and confuſedly that it is the word of God, ſo that they are letted with ſome reuerence either to reiect or to deſpiſe the ſame.
28 And Agrippa ſaide vntounto Paule. The Apoſtle preuailed thus farre at leaſt, that hee wronge out of king Agrippa a confeſſion though it were not voluntarie: as thoſe vſe to yeelde, who can no longer reſiſt the trueth, or at leaſt to ſhewe ſome token of aſſent. Agrippa his meaning is that hee will not willingly become a Chriſtian, yea that he will not bee one at all: and yet that hee is not able to gaineſay, but that he is drawne after a ſort againſt his wil. Wherby it appeareth how great the pride of mans nature is, vntill it bee brought vnderunder to obey by the Spirit of God. Interpreters expound this en olige diuerſly. Valla thought that it ought to be tranſlated thus, Thou doſt almoſt make me a Chriſtian. Eraſmus doth trāſlate it, a litle. The old interpreter dealeth more plainely, in a little. Becauſe tranſlating it word for word, he left it to the readers to iudge at their pleaſure. And ſurely it may fitly be referred vntounto the time, as if Agrippa had ſaid, Thou wilt make me a Chriſtian ſtreight way, or in one moment. If any man obiect that Paules anſwere doth not agree thereto, we may quickly anſwere: For ſeeing the ſpeech was doubtfull: Paul doth fitly apply that vntounto the thing, which was ſpoken of the time. Therefore ſeing Agrippa did meane that he was almoſt made a Chriſtian in a ſmall time: Paul addeth that he doth deſire that as wel he, as his companions might riſe from ſmall beginnings, and profite more and more: and yet I doe not miſlike that, that en oligo doth ſignifie as much as almoſt. This anſwere doeth teſtifie with what zeale to ſpread abroad the glory of Chriſt, this holy mans breaſt was enflamed, when as hee doeth patiently ſuffer thoſe bounds wherewith the Gouernour had bound him, and doth deſire that hee might eſcape the deadly ſnares of Satan, & to hauehave both him & alſo his partners to be partakers with him of the ſame grace, being in the meane ſeaſon content with his troubleſome and reprochfull condition. We muſt note that he doth not wiſh it ſimplie: but from God, as it is he which draweth vsus vntounto his ſon: becauſe vnleſſe he teach vsus inwardly by his Spirit, the outward doctrine ſhall alwayes wax cold.
Gal. 6.17.Except theſe bonds. It is certaine that Paul his bonds were not ſo hard, no yet did they cauſe him ſuch ſorrowe, wherein hee did oftentimes reioyce, & which he doth mention for honours ſake, as being the badge of his ambaſſage: but hee hath reſpect to thoſe to whom hee wiſheth faith without trouble or croſſe. For thoſe who did not as yet beleue in Chriſt, were farre from that affection, to be readie to ſtriue for the Goſpel. And ſurely it behooueth all the godly to hauehave this gentleneſſe and meekeneſſe, that they patiently beare their owne croſſe: and that they wiſh well to others, and ſtudie ſo much as in them lieth to eaſe them of all trouble, and that they doe in no caſe enuie their quietneſſe and myrth. This courteſie is farre contrarie to the bitterneſſe of thoſe, who take comfort in wiſhing that other men were in their miſerie.
31 They ſpake togither. In that Paul is acquitted by the iudgement of them all, it turned to the great renowne of the Goſpel. And when Feſtus agreeth to the reſt he condemneth himſelfe: ſeing he had brought Paul into ſuch ſtraites through his vniuſt dealing, by bringing him in daunger of his life vnderunder colour of chaunging the place. And though it ſeemeth that the appeale did hinder the holy man: yet becauſe this was the onelyonly way to eſcape death, he is content, and doth not ſeeke to get out of that ſnare: not onelyonly becauſe the matter was not euen nowe ſafe and ſound,Sup. 23.11. but becauſe hee was admoniſhed in the viſion that hee was alſo called by God to Rome.