Commentary on Acts, Part 2 · Chapter 28
CHAP. XXVIII.
1 AND when they were eſcaped they knewe that the Ile was called Melite:
2 And the Barbarians ſhewed vsus no little kindneſſe: for they kindled a fire and receiued vsus all, becauſe of the preſent ſhowre, and becauſe of the cold.
3 And when Paul had gathered a bundle of ſtickes, and had laide them on the fire, a vyper came out of the heat, and lept on his hand.
4 Nowe when the Barbarians ſaw the beast hang vponupon his hande, they ſaide among themſelues, This man ſurely is a murtherer: whom, though he hath eſcaped the ſea, vengeance doth not ſuffer to liue.
5 But he ſhooke off the vyper into the fire, and ſuffered no harme.
6 But they thought that it would come to paſſe that he would ſwell and fal down dead ſodainly. And as they waited long, and ſaw no harme come to him, chaunging their mind, they ſaid he was a God.
1 That dolefull ſpectacle is deſcribed in the beginning of the Chapter, when ſo many men being wet, and alſo all berayed with the ſome & filth of the ſea, and ſtiffe with colde, did with much adoe crawle to the ſhore, for that was all one as if they had beene caſt vp by the ſea, to die ſome other death. After that, Luke declareth that they were courteouſly intertained of the Barbarians, that they kindled a fire that they might drie their cloathes, and refreſh their ioynts which were ſtiffe with colde, and at length that they were ſaued from the ſhowre. Therefore in that Paul commendeth theſe dueties, he ſheweth his thankfulneſſe: and ſo great liberalitie toward ſtrangers is for good cauſes aduaunced, whereof there be rare examples in the world. And though common nature doth wring out of the barbarous Gentiles ſome affection of mercy in ſo great neceſſitie: yet vndoubtedly it was God which cauſed the mē of Melita to handle theſe men ſo courteouſly, that his promiſe might be ſure and certaine, which might ſeeme vnperfect, if the ſhipwracke had cauſed the loſſe of any mans life.
A Viper comming out of the heat. The very euent did proue that Paule was a true and vndoubted prophet of God. Nowe that God may make him famous as well by land as by ſea, hee ſealeth the former myracles with a newe myracle: and ſo hee ratifieth his Apoſtleſhippe among the men of Melita. And though there were not many which did profite thereby: yet the maieſtie of the Goſpell did ſhine euen among the vnbeleeuers: alſo this did greatly confirme the Oracles to the mariners, which they had not ſufficiently reuerenced. Neither did the viper come out of the ſtickes by chance: but the Lorde did direct her by his ſecreat counſell to bite Paul, becauſe he ſaw it would turne to the glorie of his Goſpel.
4 So ſoone as the Barbarians ſaw. This iudgement was common in all ages, that Thoſe who were grieuouſly puniſhed, had grieuouſly offended. Neither was this perſwaſion conceiued of nothing: but it came rather from a true feeling of godlineſſe. For God, to the ende hee might make the world without excuſe, would hauehave this deepely rooted in the minds of all men, that calamitie and aduerſitie, and chiefely notable deſtruction were teſtimonies and ſignes of his wrath, and iuſt vengeance againſt ſinnes. Therefore ſo often as wee call to minde any notable calamitie, wee doe alſo remember that God is ſoare offended, ſeeing hee puniſheth ſo ſharpely. Neither did vngodlineſſe euer get the vpper hande ſo farre, but that all men did ſtill retaine this principle: that God, to the end hee may ſhowe himſelfe to be the iudge of the worlde, doeth notably puniſh the wicked. But heere crept in an errour almoſt alwaies, becauſe they condemned all thoſe of wickedneſſe, whom they ſaw roughly handeled. Though God doeth alwayes puniſhe mens ſinnes with aduerſitie: yet doth he not puniſh eueryevery man according to his deſertes in this life, and ſometimes the puniſhmentes of the godlie are not ſo much puniſhments as tryals of their faith, and exerciſes of godlineſſe. Therfore thoſe men are deceiued, who make this a generall rule to iudge eueryevery man according to his proſperitie or aduerſitie. This was the ſtate of the controuerſie between Iob and his friends:Iab. 4.7. they did affirme that that man was a reprobate and hated of God, whome God did puniſh, and he did alleage on the other ſide, that the godly are ſometimes humbled with the croſſe. Wherefore, leaſt we be deceiued in this point, we muſt beware of two things. The former is, that wee giuegive not raſh & blind iudgement of things vnknown, according to the euenr alone: for becauſe God doth puniſh the good aſwell as the bad: yea it falleth out oftētimes that he ſpareth the reprobate, & doth ſharplie puniſh thoſe who are his: if we wil iudge aright, we muſt begin at another thing then at puniſhmēts: to wit, that we enquire after the life & deeds, if any adulterer, if any blaſphemous perſon, if any periured man, or murtherer, if any filthie perſon, if any coſiner, if any blooddie beaſt be puniſhed. God doth point out his iudgement as it were with his finger. If we ſee no wickednes, nothing is better then to ſuſpend our iudgement cō cerning puniſhment The other caution is, that we wait for the end. For ſo ſoone as God beginneth to ſtrike, we doe not by and by ſee his drifte and purpoſe: but the vnlike end doth at length declare, that thoſe differ farre before God, who ſeeme in mens eyes both alike in the likelyhood of puniſhment. If any man obiect that it is not in vaine ſo often repeated in the lawe, that all priuate and publike miſeries are the ſcourges of God: I graunt in deede that that is true: but yet I denie that it doeth keepe God from ſparing whom he will for a time, though they be of all men the worſt, and from puniſhing thoſe more ſharplye, whoſe fault is meane. Neuertheleſſe it is not our duetie, to make that perpetuall which falleth out oftentimes. Wee ſee now wherein the men of Melite wer deceiued: to wit, becauſe hauing not ſcanned Pauls life, they iudge him to be a wicked man, only becauſe the viper doth bite him. Secondly becauſe they ſtay not the ende, but giuegive iudgemente raſhly. Neuertheleſſe we muſt note that theſe are deteſtable monſters, who go about to plucke out of their heartes all feeling of Gods iudgement, which is ingraffed in vsus all naturally, and which is alſo found in the Barbarians, and ſauage men. Whereas they think that Paul is rather giltie of murther then of any other offence, they follow this reaſon, becauſe murther hath alwayes been moſt deteſtable.
Vengeance doth not ſuffer. They gather that he is a wicked man, becauſe vengeance doth perſecute him though he hauehave eſcaped the Sea And they feined that the reuenging Goddeſſe did ſit by the ſeat of Iupiter which they commonly called Dice: groſly, I graunt, as men ignorant of pure religion: and yet not without ſome tollerable ſignification, as if they had painted out God to be iudge of the world. But by theſe words the wrath of God is diſtinguiſhed from fortune: and ſo the iudgement of God is auouched againſt all blind chances. For the men of Melita take it to be a ſigne of the heauenly vengeance, in that though Paul be ſaued yet can he non be ſafe.
5 Shaking off the viper. The ſhaking off of the viper is a token of a quiet minde. For we ſee how greatly feare doth trouble and weaken mē: and yet you muſt not thinke that Paul was altogether void of feare. For faith doth not make vsus blockiſh as brainſick men do imagine, when they be out of danger. But though faith doth not quite take away the feeling of euils, yet it doth temperate the ſame, leaſt the godly be more afraide then is meet: that they may alwayes be bold and hauehave a good hope. So though Paul vnderſtand that the viper was a noyſome beaſt, yet did he truſt to the promiſe which was made to him, and did not ſo feare her plaguie biting that it did trouble him: Becauſe hee was euen readie to die if need had been.
7 Changing their mindes they ſaid. This ſo wonderfull and ſodaine a chaunge, ought to hauehave inwardly touched the men of Melita, and to hauehave moued them to giuegive the glory to the mercy of god, as they did before to vengeance. But as mans reaſon is alwayes carried amiſſe vntounto extremities, they make Paul at a ſodaine a God, whom they tooke before to be a wicked murtherer. But if he could not choſe but be the one, it had been better for him to be counted a murtherer then a God. And ſurely Paul would rather hauehave wiſhed to be condemned not only of one crime, but alſo to hauehave ſuſteined all ſhame, and to hauehave beene thruſt downe into the deepe pit of hell, then to take to him ſelfe the glorie of God: which thing thoſe knewe full well who had hearde him preach amidſt the ſtormes. Notwithſtanding it may be that being taught afterwarde, they did confeſſe that God was the authour of the myracle. Furthermore, let vsus learne by this hiſtorie with patient and quiet minds to wait for the proſperous euent of things, which ſeeme at the firſt to tend toward the robbing of God of his honour. Which of vsus would not hauehave been terrified with this ſpectacle, which did arme the wicked to ſlaunder with all manner of ſlaunderous ſpeeches the glory of the Goſpel? Yet we ſee how God did in good time preuent this inconuenience: therfore let vsus not doubt but that after he hath ſuffered his to bee darkened with clowdes of ſlaunders, hee will ſend: remedie in his good time, and will turne their darkneſſe into light. In the meane ſeaſon let vsus remember that we muſt beware of the iudgement of the fleſh. And becauſe men doe alwayes forget themſelues, let vsus beg of God the ſpirit of moderation, that he may keepe vsus alway in the right meane. Furthermore let vsus learne by this how readie the worlde is to fall to ſuperſtition. Yea this wickednes is in a maner born with vsus, to be deſirous to adorn creatures with that which we take from God,
Wherefore no maruell if new errours hauehave come abroade in all ages, ſeeing eueryevery one of vsus is euen from his mothers wombe, expert in inuenting Idols. But leaſt men excuſe themſelues therewithall, this hiſtorie doeth witneſſe, that this is the fountaine of ſuperſtitions, becauſe men are vnthankefull to God, and doe giuegive his glory to ſome other.
7 And in thoſe places were the poſſeſſions of the chief man of the yle, whoſe name was Publius, who receiued vsus and lodged vsus courteouſly.
8 And ſo it was that the father of Publius lay ſicke of the feuer and blooddie flux, to whom Paul entred in: and when he had prayed, and had laid his hands vponupon him, he healed him.
9 Therefore when hee had done thus, the reſt alſo which had infirmities in the yle, came and were healed.
10 Who did alſo giuegive vsus great honor, and when we departed they laded vsus with things neceſſarie.
11 And after three monethes we ſailed in a ſhip of Alexandria which had wintered in the yle, whoſe badge was Caſtor and Pollux.
12 And when we came to Syracuſe, we ſtaied there three dayes.
13 And from thence we fet a compaſſe and came to Rhegium. And after one day when the South winde blewe, we came the next day to Puteoli.
14 Where we found brethren, and were deſired to ſtay with them ſeuen daies: & ſo we came to Rome.
7 And in thoſe places. Becauſe this name Publius is a Romane name I ſuſpect that this man of whom mention is made was rather a citizen of Rome, then borne in the yle. For the Grecians and other ſtrangers were not wont to borrow their names of the latines, vnleſſe they were men of ſmall reputation. And it may be that ſome of the noble men of Rome came then to ſee his poſſeſſions, and is called the chiefe man of the yle: not becauſe he dwelt there, but becauſe no man could compare with him in wealth and poſſeſſions. And it is ſcarce probable that al the whole multitude of Grecians was lodged there three dayes. I do rather thinke that when he entertained the Centurion, he did alſo honor Paul and his companions, bicauſe being admoniſhed by the myracle, hee did beleeue that he was a man beloued of God. Notwithſtanding howſoeuer it bee, his hoſpitalitie was not vnrewarded. For ſhortly after the Lord reſtored his father to health by the hand of Paul, who was indeed ſicke of a dangerous diſeaſe. And by this meanes he meant to teſtifie, how greatly that courteſie which is ſhewed to menne in miſerie and to ſtrangers, doth pleaſe him. Although thoſe who are holpen be vnmindfull and vnthankefull for that benefite which they hauehave receiued, or they bee not able to recompence thoſe who hauehave done good to them: yet god himſelf wil abūdantly reſtore to men whatſoeuer they hauehave beſtowed at his commandement: & he hath ſomtimes appointed to thoſe which bee mercifull and giuen to hoſpitalitie, ſome of his ſeruauntes which bring with them a bleſſing. This was nowe great honour in that Publius did lodge Chriſt in the perſon of Paule. Notwithſtanding this was added as an ouerplus, in that Paul came furniſhed with the gifte of healing, that he might not only recompence his courteſie, but alſo giuegive more then he had receiued.
Alſo wee knowe not whether he learned the firſt principles of faith, as myracles doe for the moſt parte winne the rude and vnbeleeuers vntounto faith, Luke mentioneth the kinde of diſeaſe, that hee may the better ſet foorth the grace of God. For ſeeing it is an harde matter to cure a bloodie fluxe, eſpecially when the ague is ioyned therewith: the olde man was cured thus ſodainly only by the laying on of hands and praier, not without the manifeſt power of God.
8 And had laid his hands vponupon him. Paul declareth by prayer, that hee himſelfe is not the authour of the myracle, but onelyonly the miniſter, leaſt God be defrauded of his glory. He confirmeth this ſelfe ſame thing by the externall ſigne. For as we ſaw before in other places, the laying on of hands was nothing els but a ſolemne rite of offering and preſenting. Wherefore in that Paul doth offer the man to God with his owne handes, he profeſſed that he did humbly craue his life of him. By which example not only thoſe who hauehave excellent giftes of the Spirite giuen them, are admoniſhed to beware leaſt by extolling them ſelues, they darken the glory of God: but alſo wee are all taught in generall, that we muſt ſo thanke the miniſters of the grace of God, that the glory remaine to him alone. It is ſaid in deede that Paule healed the man which had the bloodie flixe: but it is plainely expreſſed by the circumſtances which are added, that it was God which beſtowed this benefite, making him the miniſter thereof. Whereas Luke ſaith afterwarde that others which were ſicke in the yle were cured, he doth not extend it vntounto all: but his meaning is that the power of God which appeared euidently ynough, was proued by many teſtimonies, that the Apoſtleſhip of Paul might be thereby ratified. Neither need we doubt but that Paul ſought as well to cure their ſoules as their bodies. Yet Luke doeth not declare what good he did: ſaue only that the Barbarians gaue him and his fellowes victuall and neceſſarie thinges when they looſed from the hauen. In the meane ſeaſon wee muſt note, that though Paul myght hauehave withdrawen himſelfe and hauehave eſcaped many wayes, yet was the will of God to him in ſteed of voluntarie fetters: becauſe he was often cited by the heauenly oracle to appeare before the iudgement ſeate of Nero, to beare witneſſe of Chriſt. Againe, he knew that if he ſhould run away, he could no longer hauehave preached the goſpel, but ſhoulde hauehave lurked in ſome corner during his whole life.
11 In a ſhip of Alexandria. By theſe wordes Luke giueth vsus to vnderſtand that the former ſhippe was either drowned, or els ſo rent and beaten that it ſerued for no vſe afterwarde: whereby the greatneſſe of the ſhipwracke doeth the better appeare. And hee ſetteth downe expreſly that the badge of the ſhip of Alexandria wherin they were carried to Rome, was Caſtor and Pollux, that we may know that Paul had not libertie graunted to ſayle with ſuch as were like to himſelfe: but was enforced to enter into a ſhip which was dedicated to two Idols. The old Poets did feigne that Caſtor and Pollux came of Iupiter and Leda: for which cauſe they are called in Greeke dio ſcouroi: which word Luke vſeth in this place: as if you ſhould ſay, Iupiters ſonnes. Againe, they ſaid that they are the ſigne in the Zodiacke called Gemini. There was alſo another ſuperſtition among the marriners, that thoſe firie exhalations which appeare in tempeſts, are the very ſame. Therefore in times paſt they were thought to be gods of the ſeas, and were therefore called vponupon: as at this day Nicholas and Clement, & ſuch like. Yea as in poperie they retain the old errors changing the names only: ſo at this day they worſhip theſe exhalations vnderunder the name of Saint Hermes, or Saint Ermus. And becauſe if one exhalation appeare alone, it is a dolefull token: but if two together (as Plinie writeth) then they foreſhewe a proſperous courſe. To the end the mariners of Alexādria might hauehave both Caſtor and Pollux to fauour them: they had both for the badge of their ſhip. Therefore as touching them, the ſhippe was polluted with wicked ſacriledge: but becauſe Paul did not make choiſe thereof of his owne accord, he is not polluted thereby. And ſurely ſeing an Idol is nothing, it cannot in fect the creatures of God, but that the faithfull may vſe them purely and lawfully. And we muſt needes thinke thus, that al thoſe blottes wherewith Satan doth goe about to ſtaine the creatures of god through his iuggling, are waſhed away by no other means but by a good and pure conſcience, whereas the wicked and vngodly doe defile thoſe thinges which are of themſelues pure, though they do but touch them. Finally, Paul was no more defiled by entring into this ſhip, then when he did behold the altars at Athens: becauſe being void of al ſuperſtition, he knew that all the rites of the Gentiles were meere illuſions. Againe, the men could not thinke that he did agree to that profane error. For if hee had bin to doe any worſhip to Caſtor and Pollux though it had bin only for faſhions ſhake, hee would rather hauehave died a thouſand deaths, then once hauehave yeelded.
Therefore becauſe he needed not to feare any offence, hee entreth the ſhip without any more adoe: and vndoubtedly he did this heauilie and with inward ſorrow: becauſe he ſaw the honour which is due to god alone, giuen to vaine inuentions. Therefore this ought to be numbred among his exerciſes, in that he had thoſe to be his guides, who thought that they were gouerned of Idols, and had committed their ſhip to their tuition.
12 When we were come to Syracuſa. Luke proſecuteth the reſidue of the courſe of their ſayling, that they arriued firſt in Sicilia. And after that they fet a compaſſe by reaſon of the tempeſt and raging of the ſea, and ſailed ouer into Italie. And as that hauen whereof Luke ſpeaketh in this place, is the moſt famous hauen of all Sicilia: ſo is it farther from the coaſt of Italie then is that of Meſſana, ouer againſt which is Rhegium, whereof he maketh mention. And it is in the countrie of the Brutians, as is Puteoli a citie of Campania. But foraſmuch as the brethren kept Paul at Puteoli ſeuen dayes, by this we gather howe fauourably & gētly the Centurion hādled Paul. Neither do I doubt but that the holy man would hauehave made him a faithfull promiſe that hee would alwayes returne in due time. But he was perſuaded of his vprightneſſe, ſo that he was not afraid that he would deceiue him. And now we gather out of this place, that the ſeede of the goſpell was then ſowen abroade, ſeeing there was ſome bodie of the church euen at Puteoli.
15 And when the brethren had heard of vsus from thence, they came out to meece vsus at Appii Forum, and at the three Tauerns, whom when Paul ſawe, hee gaue thanks to God and waxed bold.
16 And when we were come to Rome, the Centurion deliuered the priſoners to the chiefe captaine of the hoaſt. But Paul was ſuffered to dwell alone with a ſoldiar which kept him.
17 And after three dayes Paul called together the chiefe of the Iewes: and when they were come, he ſaid to them, Men and brethren, though I hauehave done nothing againſt the people or ordinances of the Elders, yet was I deliuered a priſoner from Ieruſalem into the hands of the Romanes.
18 Which when they had examined me, they would hauehave let me go, becauſe ther was no cauſe of death in me.
19 But when the Iewes ſpake contrary, I was enforced to appeale to Caeſar: not as if I hauehave any thing to accuſe my nation of.
20 For this cauſe therefore hauehave I ſent for you, that I might ſee you, and ſpeake to you. For the hope of Iſrael am I bound with this chain.
15 When the brethren heard. God did comfort Paul by the comming of the brethren who came foorth to meet him, that he might the more ioyfully make haſt to defend the Goſpel. And the zeale and godly care of the brethren appeareth therein, in that they inquire for Pauls comming, and goe out to meete him. For it was at that time not onelyonly an odious thing to profeſſe the chriſtian faith, but it might alſo bring them in haſſarde of their life. Neither did a few men only put themſelues in priuate daunger: becauſe the enuie redounded to the whole Churche. But nothing is more deare to them then their duty wherein they could not bee negligent vnleſſe they woulde bee counted ſluggiſhe and vnthankefull. It had beene a cruell fact to neglect ſo great an Apoſtle of Ieſus Chriſte, eſpecially ſeeing hee laboured for the common ſaluation.
And now foraſmuch as he had written to them before, and had of his owne accord offered his ſeruice to them, it had been an vnſeemly thing not to repay to him brotherly good will and curteſie. Therefore the brethren did by this their dutifulnes teſtifie their godlines toward Chriſt: & Pauls deſire was more inflamed, bicauſe he ſaw frute prepared for his conſtancie. For though he wer indued with inuincible ſtrength, ſo that he did not depend vponupon mans helpe: yet God who vſeth to ſtrengthen his by meanes of men, did miniſter to him new ſtrength by this means. Though he were afterward forſaken when he was in priſon, as he complaineth in a certaine place, yet did he not deſpair: but did fight no leſſe valiantly and manfully vnderunder Chriſtes banner, than if he had been garded with a great armie. But the remembraunce of this meeting did ferue euen then to encourage him,2. Tim. 4.16. ſeeing he did conſider with himſelfe that there were many bo…ly brethren at Rome, but they were weake, and that he was ſent to ſtrengthen them. And there is no cauſe why wee ſhould maruell that Paul was emboldened at this preſent when he ſaw the brethren, becauſe he did hope that the confeſſion of his faith would yeeld no ſmall frute. For ſo often as God ſheweth to his ſeruants any frute of their labour, he doth as it were pricke them forward with a goad, that they may proceed more couragiouſly in their worke.
16 The Centurion deliuered the priſoners. Luke doeth ſignifie that Paul had more libertie graunted him then the reſt: for this condition and eſtate was peculiar. For he was ſuffered to dwell in an houſe by him ſelfe, hauing one keeper with him, where as the reſt were ſhut vp in the common priſon. For the generall captaine knewe by Feſtus his reporte, that Paul was giltleſſe: and the Centurion, as it is likely, did faithfully rehearſe ſuch things as might ſerue to bring him into fauour. Notwithſtanding let vsus know that God did gouerne from heauen the bondes of his ſeruant: not only that hee might eaſe him of his trouble, but that the faithfull might hauehave freer acceſſe vntounto him. For he would not hauehave the treaſure of his faith ſhut vp in priſon, but hee woulde hauehave it laid open, that it might enrich many farre and wide. And yet Paule was not ſo at libertie, but that he did alwayes carry a chaine. Luke calleth the generall captaine Stratopedarches, who was appointed ouer the armie whiche kept the citie, as hiſtories make mention.
17 And after three dayes. Paule his humanitie was wonderfull, in that, though he had ſuffered ſuch cruell iniuries of his nation, he ſtudieth notwithſtanding to appeaſe the Iewes which are at Rome, and hee excuſeth himſelfe to them, leaſt they hate his cauſe, becauſe they heare that the prieſtes doe hate him. He might well hauehave excuſed him ſelf before men, if he had paſſed ouer theſe Iewes and turned him ſelfe to the Gentiles. For though hee had continually in diuers places aſſayed to bring them to Chriſt, yet they were more and more netled and moued? and yet he had omitted nothing neither in Aſia, nor in Grecia, neither at Ieruſalem, which might mittigate their furie. Therefore all men would hauehave iuſtly pardoned him, if he had let thoſe alone, whō he had ſo often tried to be of deſperate pride. But becauſe he knew that his maſter was giuen of his father to be the miniſter of the Iewes, to fulfil the promiſes, whereby God had adopted to himſelfe the ſeede of Abraham to be his people: he looketh vntounto the calling of God and is neuer wearie. He ſawe that he muſt remaine at Rome ſeeing he had libertie graunted to teache, he would not that they ſhould be depriued of the frute of his labor. Secondly he would not hauehave them moued through hatred of his cauſe, to trouble the church: becauſe a ſmall occaſion might hauehave cauſed great deſtruction. Therefore Paul meant to beware, leaſt according to their wonted madneſſe they ſhould ſet all on fire.
I hauehave done nothing againſt the people. Theſe two thinges might hauehave made the Iewes hate him: either becauſe hee ſhould hauehave done hurt to the common wealth of his nation, as ſom runnagates did increaſe their bondage which was too cruell, through their treacherie: or becauſe he ſhould hauehave done ſomewhat againſt the worſhip of God: for though the Iewes wer growen out of kinde, & religion was depraued and corrupted among them with many errours, yet the very name of the lawe, and the worſhip of the temple were greatly reuerenced. Furthermore, Paul denieth not but that he did freely omit thoſe ceremonies whereto the Iewes were ſuperſtitiouſly tied: yet he cleereth himſelfe of the crime of reuolting whereof he might be ſuſpected. Therefore vnderſtande thoſe ordinances of the fathers, whereby the children of Abraham and the diſciples of Moſes ought according to their faith to hauehave beene diſtinguiſhed from the reſt of the Gentiles. And ſurely in that he did cleeue ſo holily to Chriſte, who is the ſoule and perfection of the lawe, hee is ſo farre from impairing the ordinances of the fathers, that none did better obſerue the ſame.
19 I was enforced to appeale. This appeale was full of hatred and enuie for this cauſe, becauſe the authoritie and libertie of the Iewiſh nation did ſeeme to be ſore oppreſt, who coulde hauehave been content to hauehave liued with their owne lawes. Secondly, becauſe his defence was ioyned with infamie & loſſe of all the people. Therfore he anſwereth this obiectiō alſo: becauſe he was enforced with the ſtubbornnes of his enemies to flie to this fortreſſe. For he is excuſed by neceſſitie, becauſe hee had no other way to eſcape death. And after that hee had excuſed that which was done alreadie, he promiſeth that he wil ſo handle his matter hereafter, that he will not labour againſt the Iewes.
20 For the hope of Iſrael. Wee muſt vnderſtande much more vnderunder theſe wordes, then Luke expreſſeth: as we gather out of the anſwer, where the Iewes ſpeak of the ſect: to wit, repeating his ſpeeche, which Luke omitteth. Therfore Paul entreated of Chriſt, that it migh plainlie appeare that neither, the lawe nor the temple did profite the Iewes anye thing without him: becauſe the couenaunt of adoption is grounded in him, and the promiſe of ſaluation is in him confirmed. Neither did they doubt but that the reſtoring of the kingdome did depend vponupon the comming of the Meſſias: and euen at that time their miſerie and decay did increaſe the hope and deſire of him. Wherefore Paul ſaieth for good cauſes that he is bounde for the hope of Iſrael. Whereby we be alſo taught that no man doth hope aright, but hee which looketh vntounto Chriſt and his ſpirituall kingdome: for when he placeth the hope of the godly in Chriſt, he excludeth all other hopes.
21 But they ſaid vntounto him, wee neither receiued letters from Iudea touching thee, neither did any of the brethren come and ſhewe vsus or ſpeake any euill of thee.
22 But we will heare of thee what thou thinkeſt: for as concerning that ſect, we know that it is ſpoken againſt eueryevery where.
23 And when they had appointed him a day, many came to him to his lodging: to whom he expounded and teſtified the kingdome of God, and perſuaded them of Ieſus out of the lawe of Moſes and out of the prophetes, from morning till night.
24 And certaine beleeued thoſe things which were ſpoken, but certaine beleeued not.
21 Neither by letters. The Prieſtes and Scribes did not hold their peace, becauſe they were become more gentle towarde Paule, or to the end they might ſpare him: that proceeded rather of cōtempt or els of deſpaire: becauſe they neither knew how to oppreſſe him when he was ſo farre from them, and his carrying into Italie was to them in ſteede of a graue. For they did lord it no leſſe careleſly then proudly, ſo that no body did trouble them at home. Furthermore though the Iewes come not altogether rightly prepared to heare, yet they ſhewe ſome deſire to learne, when as they doe not refuſe to heare the defence of his doctrin, which is ſpoken againſt eueryevery where. For many doe ſtop the way before themſelues with this preiudice, becauſe they cannot abide to hear that which is refuſed by common iudgement: but ſubſcribe to the opinion of other men to the condemning of doctrine which they know not. Neuertheleſſe this is not without fault (as I ſaid) that they obect gain-ſaying to cauſe hatred, or to procure euill ſuſpition: as if it had not beene ſaid before by Iſaias, that god ſhould be a ſtone of offence to al the people. It is vncertaine whether vponupon the day appointed Paule diſputed all the day, or they reaſoned one with another: ſaue only becauſe we may geſſe by the circumſtance of time, that Paul did not continue ſpeaking ſtill, For he could ſcarſe hauehave framed a ſpeech which could hauehave continued from morning to night. Wherefore I doe not doubt but that after the Apoſtle had briefly expounded the ſumme of the goſpel, he graunted libertie to the hearers to propound queſtions, & did make anſwere to the queſtions which wer obiected to him. But we muſt note the ſtate of the diſputatiō which Luke ſaith is double. For Paul taught firſt: after what ſort the kingdome of God was amōgſt them, and principally what manner chiefe felicitie and glory that was which was promiſed to thē, which the prophets doe ſo highly extoll. For ſeeing that many of them did dreame of a fraile eſtate of the kingdome of God in the world, & did place the ſame falſly in idleneſſe, pleaſure, and in plentie of preſent good things, it was neceſſary that it ſhould be rightly defined, that they might know that the kingdome of God is ſpirituall: whoſe beginning is newneſſe of life, and the end thereof bleſſed immortalitie and the heauenly glory.
Secondy Paule exhorted them to receiue Chriſte the authour of the promiſed felicitie, And againe this ſecond point had two members, for it could not be handled profitably and ſoundly, vnleſſe he did expound the office of the promiſed redeemer: ſecondly vnleſſe he did ſhewe that he is alreadie giuen, and that the ſonne of Mary is he in whom the Fathers hoped. It was in deed a common maxime among the Iewes that the Meſſias ſhould come and reſtore all things into perfect order. But Paul laboured another point, which was not ſo well knowen: that the Meſſias was promiſed, who ſhould with the ſacrifice of his death, make ſatisfaction for the ſinnes of the world, who ſhould reconcile GOD to men, who ſhould purchaſe eternal righteouſnes, who ſhould faſhion mē after the image of God, being regenerate with his ſpirit, who ſhould finally make his faithful ſeruants heires with him of eternally life.
And that all thoſe thinges were fulfilled in the perſon of Ieſus Chriſte crucified. He could not entreat of thoſe things, but he muſt needes call backe the Iewes from their groſſe and earthly inuentions into heauen, and alſo take away the ſtumbling blocke of the croſſe, ſeeing he taught that there was no other way or meanes whereby we are reconciled with God. And let vsus note, that (as Luke doth teſtifie) Paul tooke all that which he ſpake of Chriſte out of the law and prophets. For true religion differeth from all feigned relig…ons, becauſe the worde of God alone is the rule thereof. Alſo the church of god differeth from all profane ſects in this, bicauſe it heareth him ſpeake alone, and is gouerned by his commandement.
And now by this we ſee the agreement that is between the olde and the newe teſtaments to eſtabliſh the faith of Chriſt: ſecondly, that double profit of the ſcripture which the ſame Paul commendeth in another place: to wit, that it is ſufficient as well to inſtruct thoſe which are willing to learne, as to refute the ſtubbornneſſe of thoſe which ſet themſelues againſt the truth.2. Tim. 3.16. & Tit. 1.9. Therefore let thoſe, who deſire to be wiſe with with ſobrietie and to teach others wel, appoint thēſelues theſe bounds, that they vtter nothing but out of the pure fountaine of the worde. The philoſophers deale otherwiſe, who contend only with reaſons, becauſe they hauehave no ſound authority, whom the papiſts imitate too much who ſet apart the oracles of God, and leane only to the inuentions of mans braine, that is too meere folly.
24 Some beleeued. Luke declareth that this was at length the ſucceſſe of the diſputation, that they did not al profite in the ſame doctrin. We know that the apoſtle was indued with ſuch grace of the ſpirit, that he ought to hauehave moued ſtories: and yet hee could not after long diſputing and teſtifiyng, winne: all men vntounto Chriſt. Wherefore let vsus not maruell, if the vnbeliefe of many doe at this day reſiſt the plaine doctrine of the Goſpell, and if many remaine obſtinate, to whom the truth of Chriſt is no leſſe made manifeſt, then the ſunne at moone day. Moreouer thoſe returne frō Paul blinde & blockiſh, who came vntounto him willingly, as if they had bin deſirous to learne. If there were ſuch ſtubbornneſſe in voluntarie hearers, what maruell is it if thoſe refuſe Chriſte with a malicious minde, who ſwell with pride and malice, and do openly flie and hate the light.
25 And when they could not agree, they departed after that Paul had ſpoken one word, well ſpake the holy ghoſt by Ieſaias to our fathers:
26 Saying, Goe to this people, and ſay, ye ſhal heare with your eares and not vnderſtande: and ſeeing yee ſhall ſee, and not perceiue.
27 For the hearte of this people is waxed groſſe, and their eares are dull with hearing, and with their eyes they hauehave winked: leaſt at any time they ſee with their eyes and heare with their eares, and vnderſtand with their heart, & they be conuerted and I heale them.
28 Bee it knowen therefore vntounto you, that this ſaluation of God is ſent to the Gentiles, and they ſhall heare it.
29 And when he had ſaid theſe thinges, the Iewes went out from him and had great reaſoning among themſelues.
30 And Paul remained two yeeres full in a thing hee had hired for himſelf, & he receiued all thoſe which came in vntounto him.
31 Preaching the kingdome of God, and teaching thoſe things which concerne the Lord Ieſus, with all boldneſſe, and no man did let him.
25 And when they could not. The malice and frowardneſſe of the vnfaithfull is the cauſe of this, that Chriſt who is our peace and the only bond of holy vnitie, is an occaſion of diſſention, and doth cauſe thoſe to goe togeather by the eares, who were friends before. For behold whē the Iewes come together to heare Paul, they thinke all one thing and ſpeake all one thing: they doe all profeſſe that they embrace the law of Moſes. So ſoone as they heare the doctrine of reconciliation, there ariſeth diſſentiō among thē, ſo that they are diuided. And yet for al this we muſt not think that the preaching of the Goſpel is the cauſe of diſcord: but that priuie diſpleſure which lurked before in their malicious minds, doth then breake out: and as the brightneſſe of the ſunne doth not colour things otherwiſe then they were: but doth plainely ſhew the difference, which was none ſo long as it was dark. Therfore ſeeing God doth illuminate his elect peculiarly, and faith is not common to all men, let vsus remember that it cannot be but that ſo ſoone as Chriſte commeth abroad, there will be a diuiſiō among men. But thē let vsus cal to mind that which Simon foretold of him, that he ſhall be a ſigne which ſhall be ſpoken againſt, that the thoughts of many hearts may be diſcloſed:Luc. 2.34.35. & that vnbeleef which ſtriueth againſt God, is the mother of diſſention.
After that Paul. At the firſt hee went about to allure them meekelie and gently, now ſo ſoon as he eſpieth their obſtinacie, he inueigheth ſharply, & doth ſeuerely denounce the iudgement of God: for the rebellious muſt be handeled thus, whoſe pride cannot bee tamed with plaine doctrine. The ſame order muſt wee keep, wee muſt gently gouerne thoſe who are apt to be taught & gentle: but we muſt cite the ſtubborne vntounto Gods iudgement ſeat. Whereas hee bringeth in rather the holy Ghoſte ſpeaking, thē the prophet, it maketh to the credite of the oracle. For ſeing God requireth that he alone bee heard, doctrine cannot otherwiſe be of authoritie, then if we know that it did proceed from him, and that it did not iſſue out of mans braine. Againe, hee declareth therewithall that the ſtubborneſſe of one age only, is not there noted, but that the oracle of the ſpirite is extended vntounto the time to come.
26 Go to this people. This is a notable place,Mat. 13.14. Ioh. 12.40. Rom. 11.8. Mark. 4.12. Luk. 8.10. becauſe it is cited ſixe times in the new Teſtament: but becauſe it is brought in els where to an other end, wee muſt marke for what purpoſe Paul applyeth it vntounto the preſent cauſe. Namely, hee meant with this as with a mallet to beat in peeces the hardneſſe and frowardneſſe of the wicked: and to incourage the faithfull who were as yet weak and tender, leaſt the vnbeliefe of others▪ ſhould trouble them.
Therefore the ſum is, that that was fulfilled which was foretold by the prophet: & that therfore there is no cauſe why the reprobate ſhould flatter themſelues, or that the faithfull ſhould be terrified as it wer with ſom new and vnwonted thing. And though it be certain that this blindneſſe whereof the prophet ſpake, began in his time: yet Iohn ſheweth that it did properly appertaine vntounto the kingdome of Chriſt. Therefore Paul doth fitly applie it vntounto that contempt of the Goſpel which hee ſaw: as if he ſhould hauehave ſaid: this is the very ſame thing which the holy ghoſt foretold in times paſt by the mouth of Iſaias. And though this place be diuerſly applyed not only by the Euangeliſts, but alſo by Paule himſelfe, the ſhewe of contrarietie is eaſily put away and aunſweared. Matthew, Marke, and Luke ſay that this propheſie was fulfilled, when Chriſt ſpake by parables vntounto the people, and did not reueale to them the myſteries of the kingdome of heauen. For then the vnfaithful hard the voice of God with their outward eares, but they did not profit therby. Iohn ſaith in a ſenſe not much vnlike to this, that the Iewes wer not brought to beleeue, no not with many myracles, ſo that this ſame propheſie of the prophet was fulfilled.Ioh. 12.37. Therefore theſe foure agree in this, that it came to paſſe by the iuſt iudgement of God that the reprobate in hearing ſhould not heare, and in ſeeing ſhould not ſee. Nowe Paul calleth to minde that which the prophete did teſtifie concerning the Iewes,Rom. 11.5.7. leaſt any man wonder at their blindneſſe. Furthermore, in the Epiſtle to the Romanes, hee mounteth higher, ſhewing that this is the cauſe of blindneſſe, becauſe God doth giuegive the light of faith only to the remnant whom he hath choſen freely. And ſurely it is certaine that becauſe the reprobate reiect the doctrine of ſaluation, this commeth to paſſe through their owne malice, and that therefore they them ſelues are to be blamed. But this next cauſe doth not let but that the ſecrete electiō of god may diſtinguiſh between mē: that thoſe may beleue who are ordeined to life, and that the other may remaine blockiſh. I will not ſtand long about the wordes of the prophet, becauſe I hauehave expounded the ſame elswhere. Neither did Paul curiouſly recite the woords which are in the prophet: but did rather apply his woordes vntounto his purpoſe. Therefore he imputeth that making blinde, which the prophet attributeth to the ſecrete iudgement of God to their malice. For the prophet is commaunded to ſtop the eyes of his hearers: and Paul in this place accuſeth the vnbeleeuing of his time, becauſe they ſhut their own eyes. Though he ſetteth downe both thinges diſtinctly, that God is the authour of their blindneſſe, and that yet notwithſtanding they ſhut their owne eyes and become blinde of their owne accorde: as theſe two thinges doe very well agree together, as we ſaide els where. In the laſt memember where it is ſaid, Leaſt they ſee with their eies, or heare with their eares, or vnderſtand with their hearte: God ſheweth howe cleare his doctrine is: to wit, that it is ſufficient to lighten all the ſenſes, vnleſſe men doe maliciouſly darken them ſelues: as Paul alſo teacheth in another place, that his Goſpel is plaine ſo that none can be blinde in the light thereof,…. Cor. 4.3. ſaue thoſe who are ordayned to deſtruction, whoſe eyes Satan hath blinded.
Leaſt they be conuerted and I heale them. By this we gather that the word of God is not ſet before all men that they may returne to ſoundneſſe of minde: but that the externall voice ſoundeth in the eares of manie without the effectual working of the Spirit, only that they may be made inexcuſable. And here the pride of fleſh doeth raſhly murmure againſt God: as we ſee many obiect, that men are called in vaine, yea abſurdlie, vnleſſe it be in their power to obey: for though we ſee no reaſon why god appeareth to the blinde, and ſpeaketh to the deafe: yet his will alone which is the rule of all righteouſneſſe, ought to bee to vsus in ſteed of a thouſand reaſons. In the concluſion wee muſt note the wholſome effect of the word of God: namely the conuerſion of men: which is not onelie the beginning of health: but alſo a certaine reſurrection from death to life.
28 Therefore be it. Leaſt the Iewes may afterward accuſe him of reuolting, becauſe hee forſaketh the holy ſtock of Abraham and goeth to the prophane Gentiles: he denounceth that which the Prophets did ſo often teſtifie, that The ſaluation whereof they were the proper, at leaſt the principall heires, ſhould be tranſlated vntounto ſtrangers. Notwithſtanding whereas he ſaith that ſaluation was ſent to the Gentiles: he meaneth, in the ſecond place: to wit, after that the Iewes had reiected it, as we hauehave ſaid before more at large. Therefore the ſenſe is, that there is no cauſe why the Iewes ſhould complaine,Sup. 13.46. if the Gentiles be admitted into the void poſſeſſion after that they hauehave forſaken it. Neither doth he make faith common to all the Gentiles in generall, when hee ſaieth that they ſhall heare. For he had ful well tried, that euen many of the Gentiles did wickedly reſiſt God: but he ſetteth ſo many of the Gentiles as beleeued, againſt the vnbeleeuing Iewes,Deut. 32.21 that he may prouoke them vntounto iealouſie: as it is in the ſong of Moſes. In the meane ſeaſon he ſignifieth that the doctrine which they refuſe ſhall profit others.
29 Hauing much reaſoning. No doubt the wicked were more netled becauſe he cited the Propheſie againſt them: for they are ſo farre from waxing meeke when they are reproued, that they are more inflamed with fury. This is the reaſon why they reaſoned when they were gone out from Paul, bicauſe the more part would not be quiet. But ſeing there was ſuch diſputing: it appeareth that ſome did ſo embrace thoſe things which Paul had ſpoken, that they doubted not to defend and ſtoutly to auouch that which they beleeued. But it is in vaine for any man to obiect thereupon, that the Goſpell of Chriſt is the ſeede of contention, which commeth vndoubtedly from mans pride and waywardneſſe: and aſſuredly if we will hauehave peace with God, wee muſt ſtriue againſt thoſe which contemne him.
30 He receiued al. The Apoſtle ſhewed an excellent example of conſtancie, in that hee offered himſelfe ſo willingly to all thoſe which were deſirous to heare him. Surely hee was not ignorant what great hatred he did purchaſe: and that this was his beſt way, if by holding his peace hee might appeaſe the hatred of his aduerſaries. For a man being deſirous to prouide for himſelfe alone, woulde not hauehave done thus: but becauſe he remembred that he was no leſſe the ſeruāt of Chriſt & a preacher of the Goſpell when he was in priſon, then if he had bin at libertie, he thoght it was not lawfull for him to withdraw himſelfe frō any which was readie to learn, leaſt he ſhould foreſlow the occaſion which was offered him by God, and therefore he did more regarde the holie calling of God then his owne life. And that we may knowe that he did incurre daunger willingly, Luke doth ſhortly after expreſſely commend his boldnes: as if he ſhuld ſay that ſetting al feare aſide he did faithfully obey the commandement of God, neither was he terrified with any daunger, but did proceed to take paines with whomſoeuer he met.
Preaching the kingdom of God. He doth not ſeperate the kingdōe of God and thoſe thinges which belong to Chriſt as diuers things, but doth rather adde the ſecond thing by way of expoſition, that we may know that the kingdome of God is grounded and contayned in the knowledge of the redēption purchaſed by Chriſt. Therfore paul taught, that men are ſtrangers & forrayners frō the kingdom of God vntil hauing their ſins done away they be reconciled to God, & renewed into holines of life by the ſpirit: and that the kingdome of God is then erected and doth then floriſh among them, when Chriſt the mediatour doth ioyne them to the father, hauing both their ſinnes freely forgiuen them, and being alſo regenerate vntounto righteouſnes, that beginning the heauenly life vponupon earth they may alwayes hauehave a longing deſire to come to heauen, where they ſhall fullie and perfectly enioy glorie. Alſo Luke ſetteth foorth a ſingular benifit of God in that Paul had ſo great libertie graunted him. For that came not to paſſe through the winking and diſſimulation of thoſe who could hinder it, ſeeing they did deteſt religion: but becauſe the Lord did ſhut their eyes.2. Tim. 2.9. Wherefore it is not without cauſe that paul himſelfe doth boſt, that the worde of God was not bounde with his bondes.
The ende of the latter parte of the commentaries vponupon the Acts of the Apoſtles.
All glorie to God.